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

rwp@Info_1Corinthians @ Some good commentaries on I Corinthians are the following: On the Greek Bachmann in the _Zahn Kommentar_, Edwards, Ellicott, Findlay (Expositor's Greek Testament), Godet, Goudge, Lietzmann (_Handbuch zum N.T._), Lightfoot (chs. 1-7), Parry, Robertson and Plummer (_Int. Crit._), Stanley, J. Weiss (_Meyer Kommentar_); on the English Dods (_Exp. Bible_), McFadyen, Parry, Ramsay, Rendall, F. W. Robertson, Walker (_Reader's Comm._). strkjv@1Corinthians:1:1 @{Called to be an apostle} (\klˆtos apostolos\). Verbal adjective \klˆtos\ from \kale“\, without \einai\, to be. Literally, {a called apostle} (Romans:1:1|), not so-called, but one whose apostleship is due not to himself or to men (Galatians:1:1|), but to God, {through the will of God} (\dia thelˆmatos tou theou\). The intermediate (\dia, duo\, two) agent between Paul's not being Christ's apostle and becoming one was God's will (\thelˆma\, something willed of God), God's command (1Timothy:1:1|). Paul knows that he is not one of the twelve apostles, but he is on a par with them because, like them, he is chosen by God. He is an apostle of Jesus Christ or Christ Jesus (MSS. vary here, later epistles usually Christ Jesus). The refusal of the Judaizers to recognize Paul as equal to the twelve made him the more careful to claim his position. Bengel sees here Paul's denial of mere human authority in his position and also of personal merit: _Namque mentione Dei excluditur auctoramentum humanum, mentione Voluntatis Dei, meritum Pauli_. {Our brother} (\ho adelphos\). Literally, the brother, but regular Greek idiom for our brother. This Sosthenes, now with Paul in Ephesus, is probably the same Sosthenes who received the beating meant for Paul in Corinth (Acts:18:17|). If so, the beating did him good for he is now a follower of Christ. He is in no sense a co-author of the Epistle, but merely associated with Paul because they knew him in Corinth. He may have been compelled by the Jews to leave Corinth when he, a ruler of the synagogue, became a Christian. See strkjv@1Thessalonians:1:1| for the mention of Silas and Timothy in the salutation. Sosthenes could have been Paul's amanuensis for this letter, but there is no proof of it.

rwp@1Corinthians:1:2 @{The church of God} (\tˆi ekklˆsiƒi tou theou\). Belonging to God, not to any individual or faction, as this genitive case shows. In strkjv@1Thessalonians:1:1| Paul wrote "the church of the Thessalonians in God" (\en the“i\), but "the churches of God" in strkjv@1Thessalonians:2:14|. See same idiom in strkjv@1Corinthians:10:32; strkjv@11:16,22; strkjv@15:9; strkjv@2Corinthians:1:1; strkjv@Galatians:1:13|, etc. {Which is in Corinth} (\tˆi ousˆi en Korinth“i\). See on strkjv@Acts:13:1| for idiom. It is God's church even in Corinth, "_laetum et ingens paradoxon_" (Bengel). This city, destroyed by Mummius B.C. 146, had been restored by Julius Caesar a hundred years later, B.C. 44, and now after another hundred years has become very rich and very corrupt. The very word "to Corinthianize" meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See strkjv@Acts:18| for the story of Paul's work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. {That are sanctified} (\hˆgiasmenois\). Perfect passive participle of \hagiaz“\, late form for \hagiz“\, so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare \hagion\ (from \hagos\, awe, reverence, and this from \haz“\, to venerate). It is significant that Paul uses this word concerning the {called saints} or {called to be saints} (\klˆtois hagiois\) in Corinth. Cf. \klˆtos apostolos\ in strkjv@1:1|. It is because they are sanctified {in Christ Jesus} (\en Christ“i Iˆsou\). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because \ekklˆsia\ is a collective substantive. {With all that call upon} (\sun pƒsin tois epikaloumenois\). Associative instrumental case with \sun\ rather than \kai\ (and), making a close connection with "saints" just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the LXX (Genesis:12:8; strkjv@Zechariah:13:9|) and is applied to Christ as to Jehovah (2Thessalonians:1:7,9,12; strkjv@Phillipians:2:9,10|). Paul heard Stephen pray to Christ as Lord (Acts:7:59|). Here "with a plain and direct reference to the Divinity of our Lord" (Ellicott). {Their Lord and ours} (\aut“n kai hˆm“n\). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (\epanorth“sis\) of the previous "our," showing the universality of Christ.

rwp@1Corinthians:1:4 @{I thank my God} (\eucharist“ t“i the“i\). Singular as in strkjv@Romans:1:8; strkjv@Phillipians:1:3; strkjv@Philemon:1:4|, but plural in strkjv@1Thessalonians:1:2; strkjv@Colossians:1:3|. The grounds of Paul's thanksgivings in his Epistles are worthy of study. Even in the church in Corinth he finds something to thank God for, though in II Cor. there is no expression of thanksgiving because of the acute crisis in Corinth nor is there any in Galatians. But Paul is gracious here and allows his general attitude (always, \pantote\) concerning (\peri\, around) the Corinthians to override the specific causes of irritation. {For the grace of God which was given to you in Christ Jesus} (\epi tˆi chariti tou theou tˆi dotheisˆi humin en Christ“i Iˆsou\). Upon the basis of (\epi\) God's grace, not in general, but specifically given (\dotheisˆi\, first aorist passive participle of \did“mi\), in the sphere of (\en\ as in verse 2|) Christ Jesus.

rwp@1Corinthians:1:5 @{That} (\hoti\). Explicit specification of this grace of God given to the Corinthians. Paul points out in detail the unusual spiritual gifts which were their glory and became their peril (chapters strkjv@1Corinthians:12-14|). {Ye were enriched in him} (\eploutisthˆte en aut“i\). First aorist passive indicative of \ploutiz“\, old causative verb from \ploutos\, wealth, common in Attic writers, dropped out for centuries, reappeared in LXX. In N.T. only three times and alone in Paul (1Corinthians:1:5; strkjv@2Corinthians:6:10,11|). The Christian finds his real riches in Christ, one of Paul's pregnant phrases full of the truest mysticism. {In all utterance and all knowledge} (\en panti log“i kai pasˆi gn“sei\). One detail in explanation of the riches in Christ. The outward expression (\log“i\) here is put before the inward knowledge (\gn“sei\) which should precede all speech. But we get at one's knowledge by means of his speech. Chapters strkjv@1Corinthians:12-14| throw much light on this element in the spiritual gifts of the Corinthians (the gift of tongues, interpreting tongues, discernment) as summed up in strkjv@1Corinthians:13:1,2|, the greater gifts of strkjv@12:31|. It was a marvellously endowed church in spite of their perversions.

rwp@1Corinthians:1:6 @{Even as} (\kath“s\). In proportion as (1Thessalonians:1:5|) and so inasmuch as (Phillipians:1:7; strkjv@Ephesians:1:4|). {The testimony of Christ} (\to marturion tou Christou\). Objective genitive, the testimony to or concerning Christ, the witness of Paul's preaching. {Was confirmed in you} (\ebebai“thˆ en humin\). First aorist passive of \bebaio“\, old verb from \bebaios\ and that from \bain“\, to make to stand, to make stable. These special gifts of the Holy Spirit which they had so lavishly received (ch. strkjv@1Corinthians:12|) were for that very purpose.

rwp@1Corinthians:1:7 @{Songs:that ye come behind in no gift} (\h“ste humas mˆ hustereisthai en mˆdeni charismati\). Consecutive clause with \h“ste\ and the infinitive and the double negative. Come behind (\hustereisthai\) is to be late (\husteros\), old verb seen already in strkjv@Mark:10:21; strkjv@Matthew:19:20|. It is a wonderful record here recorded. But in strkjv@2Corinthians:8:7-11; strkjv@9:1-7| Paul will have to complain that they have not paid their pledges for the collection, pledges made over a year before, a very modern complaint. {Waiting for the revelation} (\apekdechomenous tˆn apokalupsin\). This double compound is late and rare outside of Paul (1Corinthians:1:7; strkjv@Galatians:5:5; strkjv@Romans:8:19,23,25; strkjv@Phillipians:3:20|), strkjv@1Peter:3:20; strkjv@Hebrews:9:28|. It is an eager expectancy of the second coming of Christ here termed revelation like the eagerness in \prosdechomenoi\ in strkjv@Titus:2:13| for the same event. "As if that attitude of expectation were the highest posture that can be attained here by the Christian" (F.W. Robertson).

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

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

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

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

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

rwp@1Corinthians:1:13 @{Is Christ divided?} (\memeristai ho Christos;\). Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a "rhetorical impossibility." The absence of \mˆ\ here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2Corinthians:11:12-15|). {Was Paul crucified for you?} (\Mˆ Paulos estaur“thˆ huper hum“n;\). An indignant "No" is demanded by \mˆ\. Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably \huper\, over, in behalf of, rather than \peri\ (concerning, around) is genuine, though either makes good sense here. In the _Koin‚_ \huper\ encroaches on \peri\ as in strkjv@2Thessalonians:2:1|. {Were ye baptized into the name of Paul?} (\eis to onoma Paulou ebaptisthˆte;\). It is unnecessary to say {into} for \eis\ rather than {in} since \eis\ is the same preposition originally as \en\ and both are used with \baptiz“\ as in strkjv@Acts:8:16; strkjv@10:48| with no difference in idea (Robertson, _Grammar_, p. 592). Paul evidently knows the idea in strkjv@Matthew:28:19| and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of \onoma\ for the person is not only in the LXX, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, _Bible Studies_, pp. 146ff., 196ff.; _Light from the Ancient East_, p. 121).

rwp@1Corinthians:1:14 @{I thank God} (\eucharist“ t“i the“i\). See verse 4|, though uncertain if \t“i the“i\ is genuine here. {Save Crispus and Gaius} (\ei mˆ Krispon kai Gaion\). Crispus was the ruler of the synagogue in Corinth before his conversion (Acts:18:8|), a Roman cognomen, and Gaius a Roman praenomen, probably the host of Paul and of the whole church in Corinth (Romans:16:23|), possibly though not clearly the hospitable Gaius of strkjv@3John:1:5,6|. The prominence and importance of these two may explain why Paul baptized them.

rwp@1Corinthians:1:15 @{Lest any man should say} (\hina mˆ tis eipˆi\). Certainly sub-final \hina\ again or contemplated result as in strkjv@7:29; strkjv@John:9:2|. Ellicott thinks that already some in Corinth were laying emphasis on the person of the baptizer whether Peter or some one else. It is to be recalled that Jesus himself baptized no one (John:4:2|) to avoid this very kind of controversy. And yet there are those today who claim Paul as a sacramentalist, an impossible claim in the light of his words here.

rwp@1Corinthians:1:16 @{Also the household of Stephanas} (\kai ton Stephanƒ oikon\). Mentioned as an afterthought. Robertson and Plummer suggest that Paul's amanuensis reminded him of this case. Paul calls him a first-fruit of Achaia (1Corinthians:16:15|) and so earlier than Crispus and he was one of the three who came to Paul from Corinth (16:17|), clearly a family that justified Paul's personal attention about baptism. {Besides} (\loipon\). Accusative of general reference, "as for anything else." Added to make clear that he is not meaning to omit any one who deserves mention. See also strkjv@1Thessalonians:4:1; strkjv@1Corinthians:4:2; strkjv@2Corinthians:13:11; strkjv@2Timothy:4:8|. Ellicott insists on a sharp distinction from \to loipon\ "as for the rest" (2Thessalonians:3:1; strkjv@Phillipians:3:1; strkjv@4:8; strkjv@Ephesians:6:10|). Paul casts no reflection on baptism, for he could not with his conception of it as the picture of the new life in Christ (Romans:6:2-6|), but he clearly denies here that he considers baptism essential to the remission of sin or the means of obtaining forgiveness.

rwp@1Corinthians:1:17 @{For Christ sent me not to baptize} (\ou gar apesteilen me Christos baptizein\). The negative \ou\ goes not with the infinitive, but with \apesteilen\ (from \apostell“, apostolos\, apostle). {For Christ did not send me to be a baptizer} (present active infinitive, linear action) like John the Baptist. {But to preach the gospel} (\alla euaggelizesthai\). This is Paul's idea of his mission from Christ, as Christ's apostle, to be {a gospelizer}. This led, of course, to baptism, as a result, but Paul usually had it done by others as Peter at Caesarea ordered the baptism to be done, apparently by the six brethren with him (Acts:10:48|). Paul is fond of this late Greek verb from \euaggelion\ and sometimes uses both verb and substantive as in strkjv@1Corinthians:15:1| "the gospel which I gospelized unto you." {Not in wisdom of words} (\ouk en sophiƒi logou\). Note \ou\, not \mˆ\ (the subjective negative), construed with \apesteilen\ rather than the infinitive. Not in wisdom of speech (singular). Preaching was Paul's forte, but it was not as a pretentious philosopher or professional rhetorician that Paul appeared before the Corinthians (1Corinthians:2:1-5|). Some who followed Apollos may have been guilty of a fancy for external show, though Apollos was not a mere performer and juggler with words. But the Alexandrian method as in Philo did run to dialectic subtleties and luxuriant rhetoric (Lightfoot). {Lest the cross of Christ should be made void} (\hina mˆ ken“thˆi ho stauros tou Christou\). Negative purpose (\hina mˆ\) with first aorist passive subjunctive, effective aorist, of \keno“\, old verb from \kenos\, to make empty. In Paul's preaching the Cross of Christ is the central theme. Hence Paul did not fall into the snare of too much emphasis on baptism nor into too little on the death of Christ. "This expression shows clearly the stress which St. Paul laid on the death of Christ, not merely as a great moral spectacle, and so the crowning point of a life of self-renunciation, but as in itself the ordained instrument of salvation" (Lightfoot).

rwp@1Corinthians:1:18 @{For the word of the cross} (\ho logos gar ho tou staurou\). Literally, "for the preaching (with which I am concerned as the opposite of {wisdom of word} in verse 17|) that (repeated article \ho\, almost demonstrative) of the cross." "Through this incidental allusion to preaching St. Paul passes to a new subject. The discussions in the Corinthian Church are for a time forgotten, and he takes the opportunity of correcting his converts for their undue exaltation of human eloquence and wisdom" (Lightfoot). {To them that are perishing} (\tois men apollumenois\). Dative of disadvantage (personal interest). Present middle participle is here timeless, those in the path to destruction (not annihilation. See strkjv@2Thessalonians:2:10|). Cf. strkjv@2Corinthians:4:3|. {Foolishness} (\m“ria\). Folly. Old word from \m“ros\, foolish. In N.T. only in strkjv@1Corinthians:1:18,21,23; strkjv@2:14; strkjv@3:19|. {But unto us which are being saved} (\tois s“zomenois hˆmin\). Sharp contrast to those that are perishing and same construction with the articular participle. No reason for the change of pronouns in English. This present passive participle is again timeless. Salvation is described by Paul as a thing done in the past, "we were saved" (Romans:8:24|), as a present state, "ye have been saved" (Ep strkjv@2:5|), as a process, "ye are being saved" (1Corinthians:15:2|), as a future result, "thou shalt be saved" (Romans:10:9|). {The power of God} (\dunamis theou\). Songs:in strkjv@Romans:1:16|. No other message has this dynamite of God (1Corinthians:4:20|). God's power is shown in the preaching of the Cross of Christ through all the ages, now as always. No other preaching wins men and women from sin to holiness or can save them. The judgment of Paul here is the verdict of every soul winner through all time.

rwp@1Corinthians:1:19 @{I will destroy} (\apol“\). Future active indicative of \apollumi\. Attic future for \apoles“\. Quotation from strkjv@Isaiah:29:14| (LXX). The failure of worldly statesmanship in the presence of Assyrian invasion Paul applies to his argument with force. The wisdom of the wise is often folly, the understanding of the understanding is often rejected. There is such a thing as the ignorance of the learned, the wisdom of the simple-minded. God's wisdom rises in the Cross sheer above human philosophizing which is still scoffing at the Cross of Christ, the consummation of God's power.

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

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

rwp@1Corinthians:1:23 @{But we preach Christ crucified} (\hˆmeis de kˆrussomen Christon estaur“menon\). Grammatically stated as a partial result (\de\) of the folly of both Jews and Greeks, actually in sharp contrast. We proclaim, "we do not discuss or dispute" (Lightfoot). Christ (Messiah) as crucified, as in strkjv@2:2; strkjv@Galatians:3:1|, "not a sign-shower nor a philosopher" (Vincent). Perfect passive participle of \stauro“\. {Stumbling-block} (\skandalon\). Papyri examples mean trap or snare which here tripped the Jews who wanted a conquering Messiah with a world empire, not a condemned and crucified one (Matthew:27:42; strkjv@Luke:24:21|). {Foolishness} (\m“rian\). Folly as shown by their conduct in Athens (Acts:17:32|).

rwp@1Corinthians:1:24 @{But to them that are called} (\autois de tois klˆtois\). Dative case, to the called themselves. {Christ} (\Christon\). Accusative case repeated, object of \kˆrussomen\, both {the power of God} (\theou dunamin\) and {the wisdom of God} (\theou sophian\). No article, but made definite by the genitive. Christ crucified is God's answer to both Jew and Greek and the answer is understood by those with open minds.

rwp@1Corinthians:1:26 @{Behold} (\blepete\). Same form for imperative present active plural and indicative. Either makes sense as in strkjv@John:5:39| \eraunate\ and strkjv@14:1| \pisteuete\. {Calling} (\klˆsin\). The act of calling by God, based not on the external condition of those called (\klˆtoi\, verse 2|), but on God's sovereign love. It is a clinching illustration of Paul's argument, an _argumentum ad hominen_. {How that} (\hoti\). Explanatory apposition to \klˆsin\. {After the flesh} (\kata sarka\). According to the standards of the flesh and to be used not only with \sophoi\ (wise, philosophers), but also \dunatoi\ (men of dignity and power), \eugeneis\ (noble, high birth), the three claims to aristocracy (culture, power, birth). {Are called}. Not in the Greek, but probably to be supplied from the idea in \klˆsin\.

rwp@1Corinthians:1:27 @{God chose} (\exelexato ho theos\). First aorist middle of \ekleg“\, old verb to pick out, to choose, the middle for oneself. It expands the idea in \klˆsin\ (verse 26|). Three times this solemn verb occurs here with the purpose stated each time. Twice the same purpose is expressed, {that he might put to shame} (\hina kataischunˆi\, first aorist active subjunctive with \hina\ of old verb \kataischun“\, perfective use of \kata\). The purpose in the third example is {that he might bring to naught} (\hina katargˆsˆi\, make idle, \argos\, rare in old Greek, but frequent in Paul). The contrast is complete in each paradox: {the foolish things} (\ta m“ra\), {the wild men} (\tous sophous\); {the weak things} (\ta asthenˆ\), {the strong things} (\ta ischura\); {the things that are not} (\ta mˆ onta\), {and that are despised} (\ta exouthenˆmena\, considered nothing, perfect passive participle of \exouthene“\), {the things that are} (\ta onta\). It is a studied piece of rhetoric and powerfully put.

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

rwp@1Corinthians:1:31 @{That} (\hina\). Probably ellipse (\genˆtai\ to be supplied) as is common in Paul's Epistles (2Thessalonians:2:3; strkjv@2Corinthians:8:13; strkjv@Galatians:1:20; strkjv@2:9; strkjv@Romans:4:16; strkjv@13:1; strkjv@15:3|). Some explain the imperative \kauchasth“\ as an anacoluthon. The shortened quotation is from strkjv@Jeremiah:9:24|. Deissmann notes the importance of these closing verses concerning the origin of Paul's congregations from the lower classes in the large towns as "one of the most important historical witnesses to Primitive Christianity" (_New Light on the N.T._, p. 7; _Light from the Ancient East_, pp. 7, 14, 60, 142).

rwp@1Corinthians:2:1 @{Not with excellency of speech or of wisdom} (\ou kath' huperochˆn logou ˆ sophias\). \Huperochˆ\ is an old word from the verb \huperech“\ (Phillipians:4:7|) and means preeminence, rising above. In N.T. only here and strkjv@1Timothy:2:2| of magistrates. It occurs in inscriptions of Pergamum for persons of position (Deissmann, _Bible Studies_, p. 255). Here it means excess or superfluity, "not in excellence of rhetorical display or of philosophical subtlety" (Lightfoot). {The mystery of God} (\to mustˆrion tou theou\). Songs:Aleph A C Copt. like strkjv@2:7|, but B D L P read \marturion\ like strkjv@1:6|. Probably {mystery} is correct. Christ crucified is the mystery of God (Colossians:2:2|). Paul did not hesitate to appropriate this word in common use among the mystery religions, but he puts into it his ideas, not those in current use. It is an old word from \mue“\, to close, to shut, to initiate (Phillipians:4:12|). This mystery was once hidden from the ages (Colossians:1:26|), but is now made plain in Christ (1Corinthians:2:7; strkjv@Romans:16:25f.|). The papyri give many illustrations of the use of the word for secret doctrines known only to the initiated (Moulton and Milligan's _Vocabulary_).

rwp@1Corinthians:2:2 @{For I determined not to know anything among you} (\ou gar ekrina ti eidenai en humin\). Literally, "For I did not decide to know anything among you." The negative goes with \ekrina\, not with \ti\. Paul means that he did not think it fit or his business to know anything for his message beyond this "mystery of God." {Save Jesus Christ} (\ei mˆ Iˆsoun Christon\). Both the person and the office (Lightfoot). I had no intent to go beyond him and in particular, {and him crucified} (\kai touton estaur“menon\). Literally, {and this one as crucified} (perfect passive participle). This phase in particular (1:18|) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the \scandalon\ of the Incarnation, but Paul kept to the main track on coming to Corinth.

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:2:6 @{Among the perfect} (\en tois teleiois\). Paul is not here drawing a distinction between exoteric and esoteric wisdom as the Gnostics did for their initiates, but simply to the necessary difference in teaching for babes (3:1|) and adults or grown men (common use of \teleios\ for relative perfection, for adults, as is in strkjv@1Corinthians:14:20; strkjv@Phillipians:3:15; strkjv@Ephesians:4:13; strkjv@Hebrews:5:14|). Some were simply old babes and unable in spite of their years to digest solid spiritual food, "the ample teaching as to the Person of Christ and the eternal purpose of God. Such 'wisdom' we have in the Epistles to the Ephesians and the Colossians especially, and in a less degree in the Epistle to the Romans. This 'wisdom' is discerned in the Gospel of John, as compared with the other Evangelists" (Lightfoot). These imperfect disciples Paul wishes to develop into spiritual maturity. {Of this world} (\tou ai“nos toutou\). This age, more exactly, as in strkjv@1:20|. This wisdom does not belong to the passing age of fleeting things, but to the enduring and eternal (Ellicott). {Which are coming to naught} (\t“n katargoumen“n\). See on ¯1:28|. Present passive participle genitive plural of \katarge“\. The gradual nullification of these "rulers" before the final and certain triumph of the power of Christ in his kingdom.

rwp@1Corinthians:2:7 @{God's wisdom in a mystery} (\theou sophian en mustˆri“i\). Two points are here sharply made. It is God's wisdom (note emphatic position of the genitive \theou\) in contrast to the wisdom of this age. Every age of the world has a conceit of its own and it is particularly true of this twentieth century, but God's wisdom is eternal and superior to the wisdom of any age or time. God's wisdom is alone absolute. See on ¯2:1| for mystery. It is not certain whether {in a mystery} is to be taken with {wisdom} or {we speak}. The result does not differ greatly, probably with {wisdom}, so long a secret and now at last revealed (Colossians:1:26; strkjv@2Thessalonians:2:7|). {That hath been hidden} (\tˆn apokekrummenˆn\). See strkjv@Romans:16:25; strkjv@Colossians:1:26; strkjv@Ephesians:3:5|. Articular perfect passive participle of \apokrupt“\, more precisely defining the indefinite \sophian\ (wisdom). {Foreordained before the worlds} (\pro“risen pro t“n ai“n“n\). This relative clause (\hˆn\) defines still more closely God's wisdom. Note \pro\ with both verb and substantive (\ai“n“n\). Constative aorist of God's elective purpose as shown in Christ crucified (1Corinthians:1:18-24|). "It was no afterthought or change of plan" (Robertson and Plummer). {Unto our glory} (\eis doxan hˆm“n\). "The glory of inward enlightenment as well as of outward exaltation" (Lightfoot).

rwp@1Corinthians:2:8 @{Knoweth} (\egn“ken\). Has known, has discerned, perfect active indicative of \gin“sk“\. They have shown amazing ignorance of God's wisdom. {For had they known it} (\ei gar egn“san\). Condition of the second class, determined as unfulfilled, with aorist active indicative in both condition (\egn“san\) and conclusion with \an\ (\ouk an estaur“san\). Peter in the great sermon at Pentecost commented on the "ignorance" (\kata agnoian\) of the Jews in crucifying Christ (Acts:3:17|) as the only hope for repentance on their part (Acts:3:19|). {The Lord of glory} (\ton Kurion tˆs doxˆs\). Genitive case \doxˆs\, means characterized by glory, "bringing out the contrast between the indignity of the Cross (Hebrews:12:2|) and the majesty of the Victim (Luke:22:69; strkjv@23:43|)" (Robertson and Plummer). See strkjv@James:2:1; strkjv@Acts:7:2; strkjv@Ephesians:1:17; strkjv@Hebrews:9:5|.

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

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

rwp@1Corinthians:3:6 @{I planted} (\eg“ ephuteusa\). First aorist active indicative of old verb \phuteu“\. This Paul did as Luke tells us in strkjv@Acts:18:1-18|. {Apollos watered} (\Apoll“s epotisen\). Apollos irrigated the church there as is seen in strkjv@Acts:18:24-19:1|. Another aorist tense as in verse 2|. {But God gave the increase} (\alla ho theos ˆuxanen\). Imperfect tense here (active indicative) for the continuous blessing of God both on the work of Paul and Apollos, co-labourers with God in God's field (verse 9|). Reports of revivals sometimes give the glory to the evangelist or to both evangelist and pastor. Paul gives it all to God. He and Apollos cooperated as successive pastors.

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

rwp@1Corinthians:3:11 @{Other foundation} (\themelion allon\). The gender of the adjective is here masculine as is shown by \allon\. If neuter, it would be \allo\. It is masculine because Paul has Christ in mind. It is not here \heteron\ a different kind of gospel (\heteron euaggelion\, strkjv@Galatians:1:6; strkjv@2Corinthians:11:4|) which is not another (\allo\, strkjv@Galatians:1:7|) in reality. But another Jesus (2Corinthians:11:4|, \allon Iˆsoun\) is a reflection on the one Lord Jesus. Hence there is no room on the platform with Jesus for another Saviour, whether Buddha, Mahomet, Dowie, Eddy, or what not. Jesus Christ is the one foundation and it is gratuitous impudence for another to assume the role of Foundation. {Than that which is laid, which is Christ Jesus} (\para ton keimenon, hos estin Iˆsous Christos\). Literally, "alongside (\para\) the one laid (\keimenon\)," already laid (present middle participle of \keimai\, used here as often as the perfect passive of \tithˆmi\ in place of \tetheimenon\). Paul scouts the suggestion that one even in the interest of so-called "new thought" will dare to lay beside Jesus another foundation for religion. And yet I have seen an article by a professor in a theological seminary in which he advocates regarding Jesus as a landmark, not as a goal, not as a foundation. Clearly Paul means that on this one true foundation, Jesus Christ, one must build only what is in full harmony with the Foundation which is Jesus Christ. If one accuses Paul of narrowness, it can be replied that the architect has to be narrow in the sense of building here and not there. A broad foundation will be too thin and unstable for a solid and abiding structure. It can be said also that Paul is here merely repeating the claim of Jesus himself on this very subject when he quoted strkjv@Psalms:118:22f.| to the members of the Sanhedrin who challenged his authority (Mark:11:10f.; strkjv@Matthew:21:42-45; strkjv@Luke:20:17f.|). Apostles and prophets go into this temple of God, but Christ Jesus is the chief corner stone (\akrog“naios\, strkjv@Ephesians:2:20|). All believers are living stones in this temple (1Peter:2:5|). But there is only one foundation possible.

rwp@1Corinthians:3:13 @{The day} (\hˆ hˆmera\). The day of judgment as in strkjv@1Thessalonians:5:4| (which see), strkjv@Romans:13:12; strkjv@Hebrews:10:25|. The work (\ergon\) of each will be made manifest. There is no escape from this final testing. {It is revealed in fire} (\en puri apokaluptetai\). Apparently "the day" is the subject of the verb, not the work, not the Lord. See strkjv@2Thessalonians:1:8; strkjv@2:8|. This metaphor of fire was employed in the O.T. (Daniel:7:9f.; strkjv@Malachi:4:1|) and by John the Baptist (Matthew:3:12; strkjv@Luke:3:16f.|). It is a metaphor that must not be understood as purgatorial, but simple testing (Ellicott) as every fire tests ({the fire itself will test}, \to pur auto dokimasei\) the quality of the material used in the building, {of what sort it is} (\hopoion estin\), qualitative relative pronoun. Men today find, alas, that some of the fireproof buildings are not fireproof when the fire actually comes.

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

rwp@1Corinthians:3:18 @{Let no man deceive himself} (\Mˆdeis heauton exapat“\). A warning that implied that some of them were guilty of doing it (\mˆ\ and the present imperative). Excited partisans can easily excite themselves to a pious phrenzy, hypnotize themselves with their own supposed devotion to truth. {Thinketh that he is wise} (\dokei sophos einai\). Condition of first class and assumed to be true. Predicate nominative \sophos\ with the infinitive to agree with subject of \dokei\ (Robertson, _Grammar_, p. 1038). Paul claimed to be "wise" himself in verse 10| and he desires that the claimant to wisdom may become wise (\hina genˆtai sophos\, purpose clause with \hina\ and subjunctive) by becoming a fool (\m“ros genesth“\, second aorist middle imperative of \ginomai\) as this age looks at him. This false wisdom of the world (1:18-20,23; strkjv@2:14|), this self-conceit, has led to strife and wrangling. Cut it out.

rwp@1Corinthians:3:21 @{Wherefore let no one glory in men} (\h“ste mˆdeis kauchasth“ en anthr“pois\). The conclusion (\h“ste\) from the self-conceit condemned. This particle here is merely inferential with no effect on the construction (\h“s+te\ = and so) any more than \oun\ would have, a paratactic conjunction. There are thirty such examples of \h“ste\ in the N.T., eleven with the imperative as here (Robertson, _Grammar_, p. 999). The spirit of glorying in party is a species of self-conceit and inconsistent with glorying in the Lord (1:31|).

rwp@1Corinthians:3:22 @{Yours} (\hum“n\). Predicate genitive, belong to you. All the words in this verse and 23| are anarthrous, though not indefinite, but definite. The English reproduces them all properly without the definite article except \kosmos\ (the world), and even here just world will answer. Proper names do not need the article to be definite nor do words for single objects like world, life, death. Things present (\enest“ta\, second perfect participle of \enistˆmi\) and things to come divide two classes. Few of the finer points of Greek syntax need more attention than the absence of the article. We must not think of the article as "omitted" (Robertson, _Grammar_, p. 790). The wealth of the Christian includes all things, all leaders, past, present, future, Christ, and God. There is no room for partisan wrangling here.

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

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

rwp@1Corinthians:4:3 @{But with me} (\emoi de\). The ethical dative of personal relation and interest, "as I look at my own case." Cf. strkjv@Phillipians:1:21|. {It is a very small thing} (\eis elachiston estin\). This predicate use of \eis\ is like the Hebrew, but it occurs also in the papyri. The superlative \elachiston\ is elative, very little, not the true superlative, least. "It counts for very little with me." {That I should be judged of you} (\hina huph' hum“n anakrith“\). Same use of \hina\ as in verse 2|. For the verb (first aorist passive subjunctive of \anakrin“\) see on ¯1Corinthians:2:14f|. Paul does not despise public opinion, but he denies "the competency of the tribunal" in Corinth (Robertson and Plummer) to pass on his credentials with Christ as his Lord. {Or of man's judgement} (\ˆ hupo anthr“pinˆs hˆmeras\). Or "by human day," in contrast to the Lord's Day (_der Tag_) in strkjv@3:13|. "_That_ is the tribunal which the Apostle recognizes; a _human_ tribunal he does not care to satisfy" (Robertson and Plummer). {Yea, I judge not mine own self} (\all' oude emauton anakrin“\). \Alla\ here is confirmatory, not adversative. "I have often wondered how it is that every man sets less value on his own opinion of himself than on the opinion of others" (M. Aurelius, xii. 4. Translated by Robertson and Plummer). Paul does not even set himself up as judge of himself.

rwp@1Corinthians:4:4 @{For I know nothing against myself} (\ouden gar emaut“i sunoida\). Not a statement of fact, but an hypothesis to show the unreliability of mere complacent self-satisfaction. Note the use of \sunoida\ (second perfect active indicative with dative (disadvantage) of the reflexive pronoun) for guilty knowledge against oneself (cf. strkjv@Acts:5:2; strkjv@12:12; strkjv@14:6|). {Yet} (\all'\). Adversative use of \alla\. {Amos:I not hereby justified} (\ouk en tout“i dedikai“mai\). Perfect passive indicative of state of completion. Failure to be conscious of one's own sins does not mean that one is innocent. Most prisoners plead "not guilty." Who is the judge of the steward of the mysteries of God? It is the Lord "that judgeth me" (\ho anakrin“n me\). Probably, who examines me and then passes on my fidelity (\pistos\ in verse 2|).

rwp@1Corinthians:4:5 @{Wherefore} (\h“ste\). As in strkjv@3:21| which see. {Judge nothing} (\mˆ ti krinete\). Stop passing judgment, stop criticizing as they were doing. See the words of Jesus in strkjv@Matthew:7:1|. The censorious habit was ruining the Corinthian Church. {Before the time} (\pro kairou\). The day of the Lord in strkjv@3:13|. "Do not therefore anticipate the great judgment (\krisis\) by any preliminary investigation (\anakrisis\) which must be futile and incomplete" (Lightfoot). {Until the Lord come} (\he“s an elthˆi ho kurios\). Common idiom of \he“s\ and the aorist subjunctive with or without \an\ for a future event. Simple futurity, but held forth as a glorious hope, the Second Coming of the Lord Jesus as Judge. {Who will both bring to light} (\hos kai ph“tisei\). Future indicative of this late verb (in papyri also) from \ph“s\ (light), to turn the light on the hidden things of darkness. {And make manifest} (\kai phaner“sei\). (Ionic and late) causative verb \phanero“\ from \phaneros\. By turning on the light the counsels of all hearts stand revealed. {His praise} (\ho epainos\). The praise (note article) due him from God (Romans:2:29|) will come to each then (\tote\) and not till then. Meanwhile Paul will carry on and wait for the praise from God.

rwp@1Corinthians:4:6 @{I have in a figure transferred} (\meteschˆmatisa\). First aorist active (not perfect) indicative of \meta-schˆmatiz“\, used by Plato and Aristotle for changing the form of a thing (from \meta\, after, and \schˆma\, form or habit, like Latin _habitus_ from \ech“\ and so different from \morphˆ\ as in strkjv@Phillipians:2:7; strkjv@Romans:12:2|). For the idea of refashioning see Field, _Notes_, p. 169f. and Preisigke, _Fachworter_). Both Greek and Latin writers (Quintilian, Martial) used \schˆma\ for a rhetorical artifice. Paul's use of the word (in Paul only in N.T.) appears also further in strkjv@2Corinthians:11:13-15| where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with \eis\ and once with \h“s\. In strkjv@Phillipians:3:21| the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" (\dia humas\). {That in us ye may learn} (\hina en hˆmin mathˆte\). Final clause with \hina\ and the second aorist active subjunctive of \manthan“\, to learn. As an object lesson in our cases (\en hˆmin\). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. Songs:Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. {Not to go beyond the things which are written} (\to Mˆ huper ha gegraptai\). It is difficult to reproduce the Greek idiom in English. The article \to\ is in the accusative case as the object of the verb \mathˆte\ (learn) and points at the words "\Mˆ huper ha gegraptai\," apparently a proverb or rule, and elliptical in form with no principal verb expressed with \mˆ\, whether "think" (Auth.) or "go" (Revised). There was a constant tendency to smooth out Paul's ellipses as in strkjv@2Thessalonians:2:3; strkjv@1Corinthians:1:26,31|. Lightfoot thinks that Paul may have in mind O.T. passages quoted in strkjv@1Corinthians:1:19,31; strkjv@3:19,20|. {That ye be not puffed up} (\hina mˆ phusiousthe\). Sub-final use of \hina\ (second use in this sentence) with notion of result. It is not certain whether \phusiousthe\ (late verb form like \phusia“, phusa“\, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with \hina\ like \zˆloute\ in strkjv@Galatians:4:17| (cf. \hina gin“skomen\ in strkjv@1John:5:20|) or the present subjunctive by irregular contraction (Robertson, _Grammar_, pp. 203, 342f.), probably the present indicative. \Phusio“\ is from \phusis\ (nature) and so meant to make natural, but it is used by Paul just like \phusa“\ or \phusia“\ (from \phusa\, a pair of bellows), a vivid picture of self-conceit. {One for the one against the other} (\heis huper tou henos kata tou heterou\). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" (\huper\) the one and "against" (\kata\, down on, the genitive case) the other (\tou heterou\, not merely another or a second, but the different sort, \heterodox\).

rwp@1Corinthians:4:7 @{Maketh thee to differ} (\se diakrinei\). Distinguishes thee, separates thee. \Diakrin“\ means to sift or separate between (\dia\) as in strkjv@Acts:15:9| (which see) where \metaxu\ is added to make it plainer. All self-conceit rests on the notion of superiority of gifts and graces as if they were self-bestowed or self-acquired. {Which thou didst not receive} (\ho ouk elabes\). "Another home-thrust" (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out. {Dost thou glory} (\kauchasai\). The original second person singular middle ending \-sai\ is here preserved with variable vowel contraction, \kauchaesai=kauchasai\ (Robertson, _Grammar_, p. 341). Paul is fond of this old and bold verb for boasting. {As if thou hadst not received it} (\h“s mˆ lab“n\). This neat participial clause (second aorist active of \lamban“\) with \h“s\ (assumption) and negative \mˆ\ punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, "Ten years before the challenge of Pelagius, the study of St. Paul's writings, and especially of this verse and of strkjv@Romans:9:16|, had crystallized in his mind the distinctively Augustinian doctrines of man's total depravity, of irresistible grace, and of absolute predestination." Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit.

rwp@1Corinthians:4:8 @{Already are ye filled?} (\ˆdˆ kekoresmenoi este?\). Perfect passive indicative, state of completion, of \korennumi\, old Greek verb to satiate, to satisfy. The only other example in N.T. is strkjv@Acts:27:38| which see. Paul may refer to strkjv@Deuteronomy:31:20; strkjv@32:15|. But it is keen irony, even sarcasm. Westcott and Hort make it a question and the rest of the sentence also. {Already ye are become rich} (\ˆdˆ eploutˆsate\). Note change to ingressive aorist indicative of \ploute“\, old verb to be rich (cf. strkjv@2Corinthians:8:9|). "The aorists, used instead of perfects, imply indecent haste" (Lightfoot). "They have got a private millennium of their own" (Robertson & Plummer) with all the blessings of the Messianic Kingdom (Luke:22:29f.; strkjv@1Thessalonians:2:12; strkjv@2Timothy:2:12|). {Ye have reigned without us} (\ch“ris hˆm“n ebasileusate\). Withering sarcasm. Ye became kings without our company. Some think that Paul as in strkjv@3:21| is purposely employing Stoic phraseology though with his own meanings. If so, it is hardly consciously done. Paul was certainly familiar with much of the literature of his time, but it did not shape his ideas. {I would that ye did reign} (\kai ophelon ge ebasileusate\). More exactly, "And would at least that ye had come to reign (or become kings)." It is an unfulfilled wish about the past expressed by \ophelon\ and the aorist indicative instead of \ei gar\ and the aorist indicative (the ancient idiom). See Robertson, _Grammar_, p. 1003, for the construction with particle \ophelon\ (an unaugmented second aorist form). {That we also might reign with you} (\hina kai hˆmeis humin sunbasileus“men\). Ironical contrast to \ch“ris hˆm“n ebasileusate\, just before. Associative instrumental case of \humin\ after \sun-\.

rwp@1Corinthians:4:9 @{Hath set forth us the apostles last} (\hˆmas tous apostolous eschatous apedeixen\). The first aorist active indicative of \apodeiknumi\, old verb to show, to expose to view or exhibit (Herodotus), in technical sense (cf. strkjv@2Thessalonians:2:4|) for gladiatorial show as in \ethˆriomachˆsa\ (1Corinthians:15:32|). In this grand pageant Paul and other apostles come last (\eschatous\, predicate accusative after \apedeixen\) as a grand finale. {As men doomed to die} (\h“s epithanatious\). Late word, here alone in N.T. The LXX (Bel and the Dragon 31) has it for those thrown daily to the lions. Dionysius of Halicarnassus (_A.R_. vii. 35) uses it of those thrown from the Tarpeian Rock. The gladiators would say _morituri salutamus_. All this in violent contrast to the kingly Messianic pretensions of the Corinthians. {A spectacle} (\theatron\). Cf. strkjv@Hebrews:11:33-40|. The word, like our theatre, means the place of the show (Acts:19:29,31|). Then, it means the spectacle shown there (\theama\ or \thea\), and, as here, the man exhibited as the show like the verb \theatrizomenoi\, made a spectacle (Hebrews:10:33|). Sometimes it refers to the spectators (\theatai\) like our "house" for the audience. Here the spectators include "the world, both to angels and men" (\t“i kosm“i kai aggelois kai anthr“pois\), dative case of personal interest.

rwp@1Corinthians:4:10 @{We--you} (\hˆmeis--humeis\). Triple contrast in keenest ironical emphasis. "The three antitheses refer respectively to teaching, demeanour, and worldly position" (Robertson and Plummer). The apostles were fools for Christ's sake (2Corinthians:4:11; strkjv@Phillipians:3:7|). They made "union with Christ the basis of worldly wisdom" (Vincent). There is change of order (chiasm) in the third ironical contrast. They are over strong in pretension. \Endoxos\, illustrious, is one of the 103 words found only in Luke and Paul in the N.T. Notion of display and splendour.

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

rwp@1Corinthians:4:13 @{Being defamed we intreat} (\dusphˆmoumenoi parakaloumen\). The participle \dusphˆmoumenoi\ is an old verb (in I Macc. strkjv@7:41) to use ill, from \dusphˆmos\, but occurs here only in the N.T. Paul is opening his very heart now after the keen irony above. {As the filth of the world} (\h“s perikatharmata tou kosmou\). Literally, sweepings, rinsings, cleansings around, dust from the floor, from \perikathair“\, to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. \Katharma\ was the refuse of a sacrifice. In strkjv@Proverbs:21:18| \perikatharma\ occurs for the scapegoat. The other example is Epictetus iii. 22,78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms _Christiani ad leones_. At any rate in strkjv@1Corinthians:15:32| Paul says "I fought with wild beasts" and in strkjv@2Corinthians:1:9| "I had the answer of death." Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in strkjv@Acts:19:23-41| under the influence of Demetrius and the craftsmen. {The offscouring of all things} (\pant“n peripsˆma\). Late word, here only in N.T., though in Tob. strkjv@5:18. The word was used in a formula at Athens when victims were flung into the sea, \peripsˆma hˆm“n genou\ (Became a \peripsˆma\ for us), in the sense of expiation. The word merely means scraping around from \peripsa“\, offscrapings or refuse. That is probably the idea here as in Tob. strkjv@5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with \perikatharmata\.

rwp@1Corinthians:4:15 @{To admonish} (\nouthet“n\). Literally, admonishing (present active participle of \nouthete“\). See on ¯1Thessalonians:5:12,14|. {For though ye should have} (\ean gar echˆte\). Third-class condition undetermined, but with prospect of being determined (\ean\ and present subjunctive), "for if ye have." {Tutors} (\paidag“gous\). This old word (\pais\, boy, \ag“gos\, leader) was used for the guide or attendant of the child who took him to school as in strkjv@Galatians:3:24| (Christ being the schoolmaster) and also as a sort of tutor who had a care for the child when not in school. The papyri examples (Moulton and Milligan, _Vocabulary_) illustrate both aspects of the paedagogue. Here it is the "tutor in Christ" who is the Teacher. These are the only two N.T. examples of the common word. {I begot you} (\humas egennˆsa\). Paul is their {spiritual father} in Christ, while Apollos and the rest are their {tutors} in Christ.

rwp@1Corinthians:4:17 @{Have I sent} (\epempsa\). First aorist active indicative. Probably Timothy had already gone as seems clear from strkjv@16:10f|. Apparently Timothy came back to Ephesus and was sent on to Macedonia before the uproar in Ephesus (Acts:19:22|). Probably also Titus was then despatched to Corinth, also before the uproar. {In every church} (\en pasˆi ekklˆsiƒi\). Paul expects his teachings and practices to be followed in every church (1Corinthians:14:33|). Note his language here "my ways those in Christ Jesus." Timothy as Paul's spokesman {will remind} (\anamnˆsei\) the Corinthians of Paul's teachings.

rwp@1Corinthians:4:18 @{Some are puffed up} (\ephusi“thˆsan\). First aorist (effective) passive indicative of \phusio“\ which see on verse ¯6|. {As though I were not coming to you} (\h“s mˆ erchomenou mou pros humas\). Genitive absolute with particle (assuming it as so) with \mˆ\ as negative.

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

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

rwp@1Corinthians:5:2 @{And ye are puffed up} (\kai humeis pephusi“menoi este\). Emphatic position of \humeis\ (you). It may be understood as a question. Perfect passive periphrastic indicative of the same verb \phusio“\ used already of the partisans in Corinth (4:6,19,20|). Those of the same faction with this scoundrel justified his rascality. {Did not rather mourn} (\kai ouchi mallon epenthˆsate\). Possibly question also and note strong negative form \ouchi\, which favours it. The very least that they could have done (\mallon\ rather than be puffed up) was to mourn for shame (\penthe“\, old verb for lamentation) as if for one dead. {That he might be taken away} (\hina arthˆi\). The sub-final use of \hina\ of desired result (1:15|) so common in the _Koin‚_. First aorist passive subjunctive of \air“\, to lift up, to carry off. Decent self-respect should have compelled the instant expulsion of the man instead of pride in his rascality.

rwp@1Corinthians:5:3 @{For I verily} (\eg“ men gar\). Emphatic statement of Paul's own attitude of indignation, \eg“\ in contrast with \humeis\. He justifies his demand for the expulsion of the man. {Being absent} (\ap“n\) Although absent (concessive participle) and so of \par“n\ though present. Each with locative case (\t“i s“mati, t“i pneumati\). {Have already judged} (\ˆdˆ kekrika\). Perfect active indicative of \krin“\. I have already decided or judged, as though present (\h“s par“n\). Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned. There are various ways of punctuating the clauses in this sentence in verses 3-5|. It is not merely Paul's individual judgment. The genitive absolute clause in verse 4|, {ye being gathered together} (\sunachthent“n hum“n\, first aorist passive participle of \sunag“\, in regular assembly) {and my spirit} (\kai tou emou pneumatos\) with the assembly (he means) {and meeting in the name of our Lord Jesus} (\en t“i onomati tou Kuriou [hˆm“n] Iˆsou\) with the power of the Lord Jesus (\sun tˆi dunamei tou Kuriou hˆm“n Iˆsou\), though this clause can be taken with the infinitive to deliver (\paradounai\). It makes good syntax and sense taken either way. The chief difference is that, if taken with "gathered together" (\sunachthent“n\) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Acts:13:8ff.|) as Peter did against Ananias and Sapphira (Acts:5:1ff.|).

rwp@1Corinthians:5:5 @{To deliver such an one unto Satan} (\paradounai ton toiouton t“i Satanƒi\). We have the same idiom in strkjv@1Timothy:1:20| used of Hymenius and Alexander. In strkjv@2Corinthians:12:7| Paul speaks of his own physical suffering as a messenger (\aggelos\) of Satan. Paul certainly means expulsion from the church (verse 2|) and regarding him as outside of the commonwealth of Israel (Ephesians:2:11f.|). But we are not to infer that expulsion from the local church means the damnation of the offender. The wilful offenders have to be expelled and not regarded as enemies, but admonished as brothers (2Thessalonians:3:14f.|). {For the destruction of the flesh} (\eis olethron tˆs sarkos\). Both for physical suffering as in the case of Job:(Job:2:6|) and for conquest of the fleshly sins, remedial punishment. {That the spirit may be saved} (\hina to pneuma s“thˆi\). The ultimate purpose of the expulsion as discipline. Note the use of \to pneuma\ in contrast with \sarx\ as the seat of personality (cf. strkjv@3:15|). Paul's motive is not merely vindictive, but the reformation of the offender who is not named here nor in strkjv@2Corinthians:2:5-11| if the same man is meant, which is very doubtful. The final salvation of the man in the day of Christ is the goal and this is to be attained not by condoning his sin.

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

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

rwp@1Corinthians:5:9 @{I wrote unto you in my epistle} (\egrapsa humin en tˆi epistolˆi\). Not the epistolary aorist, but a reference to an epistle to the Corinthians earlier than this one (our First Corinthians), one not preserved to us. What a "find" it would be if a bundle of papyri in Egypt should give it back to us? {To have no company with fornicators} (\mˆ sunanamignusthai pornois\). Present middle infinitive with \mˆ\ in an indirect command of a late double compound verb used in the papyri to mix up with (\sun-ana-mignusthai\, a \mi\ verb). It is in the N.T. only here and verse 11; strkjv@2Thessalonians:3:14| which see. It is used here with the associative instrumental case (\pornois\, from \pera“, pernˆmi\, to sell, men and women who sell their bodies for lust). It is a pertinent question today how far modern views try to put a veneer over the vice in men and women.

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

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

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

rwp@1Corinthians:6:3 @{How much more, things that pertain to this life?} (\Mˆti ge bi“tika;\). The question expects the answer no and \ge\ adds sharp point to Paul's surprised tone, "Need I so much as say?" It can be understood also as ellipsis, "let me not say" (\mˆtige leg“\), not to say. \Bi“tika\ occurs first in Aristotle, but is common afterwards. In the papyri it is used of business matters. It is from \bios\ (manner of life in contrast to \z“ˆ\, life principle).

rwp@1Corinthians:6:4 @{If then ye have to judge things pertaining to this life} (\bi“tika men oun kritˆria ean echˆte\). Note emphatic position (proleptic) of \bi“tika kritˆria\ (tribunals pertaining to this life, as above). "If ye have tribunals pertaining to this life" (condition of third class, \ean echˆte\). If \kathizete\ (do ye set) is indicative and interrogative, then by "who are of no account in the church" (\tous exouthenˆmenous en tˆi ekklˆsiƒi\) Paul means the heathen as in verse 1|. If \kathizete\ be imperative, then Paul means the least esteemed members of the church for such unwished for work. It is a harsh term for the heathen, but one of indignation toward Christians.

rwp@1Corinthians:6:5 @{I say this to move you to shame} (\pros entropˆn humin leg“\). Old word \entropˆ\ from \entrep“\, to turn in (1Corinthians:4:14| which see). In N.T. only here and strkjv@15:34|. {One wise man} (\sophos\). From sarcasm to pathos Paul turns. {Does there not exist} (\eni\, short form for \enesti\)? With double negative \ouk--oudeis\, expecting the answer yes. Surely {one} such man exists in the church. {Who} (\hos\). Almost consecutive in idea, of such wisdom that he will be able. {To decide between his brethren} (\diakrinai ana meson tou adelphou autou\). \Krinai\ is to judge or decide (first aorist active infinitive of \krin“\ and \dia\ (two) carries on the idea of between. Then \ana meson\ makes it still plainer, in the midst as {arbitrator} between brother and brother like \ana meson emou kai sou\ (Genesis:23:15|). It is even so a condensed expression with part of it unexpressed (\ana meson kai tou adelphou autou\) between brother and his brother. The use of \adelphos\ has a sharp reflection on them for their going to heathen judges to settle disputes between brothers in Christ.

rwp@1Corinthians:6:6 @{And that before unbelievers} (\kai touto epi apist“n\). Climactic force of \kai\. The accusative of general reference with \touto\. "That there should be disputes about \bi“tika\ is bad; that Christian should go to law with Christian is worse; that Christians should do this before unbelievers is worst of all" (Robertson and Plummer).

rwp@1Corinthians:6:7 @{Nay, already it is altogether a defect among you} (\ˆdˆ men oun hol“s hˆttˆma humin estin\). "Indeed therefore there is to you already (to begin with, \ˆdˆ\, before any question of courts) wholly defeat." \Hˆttˆma\ (from \hˆttaomai\) is only here, strkjv@Romans:11:12; strkjv@Isaiah:31:8| and ecclesiastical writers. See \hˆttaomai\ (from \hˆtt“n\, less) in strkjv@2Corinthians:12:13; strkjv@2Peter:2:19f.| \Nikˆ\ was victory and \hˆtta\ defeat with the Greeks. It is defeat for Christians to have lawsuits (\krimata\, usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness (Colossians:3:13|). {Take wrong} (\adikeisthe\). Present middle indicative, of old verb \adike“\ (from \adikos\, not right). Better undergo wrong yourself than suffer {defeat} in the matter of love and forgiveness of a brother. {Be defrauded} (\apostereisthe\). Permissive middle again like \adikeisthe\. Allow yourselves to be robbed (old verb to deprive, to rob) rather than have a lawsuit.

rwp@1Corinthians:6:8 @{Nay, but ye yourselves do wrong and defraud} (\alla humeis adikeite kai apostereite\). "But (adversative \alla\, on the contrary) you (emphatic) do the wronging and the robbing" (active voices) "and that your brethren" (\kai touto adelphous\). Same idiom as at close of verse 6|. The very climax of wrong-doings, to stoop to do this with one's brethren in Christ.

rwp@1Corinthians:6:9 @{The unrighteous} (\adikoi\). To remind them of the verb \adike“\ just used. {The Kingdom of God} (\theou basileian\). Precisely, God's kingdom. {Be not deceived} (\mˆ planƒsthe\). Present passive imperative with negative \mˆ\. Do not be led astray by plausible talk to cover up sin as mere animal behaviourism. Paul has two lists in verses 9,10|, one with repetition of \oute\, neither (fornicators, idolaters, adulterers, effeminate, or \malakoi\, abusers of themselves with men or \arsenokoitai\ or sodomites as in strkjv@1Timothy:1:10| a late word for this horrid vice, thieves, covetous), the other with \ou\ not (drunkards, revilers, extortioners). All these will fall short of the kingdom of God. This was plain talk to a city like Corinth. It is needed today. It is a solemn roll call of the damned even if some of their names are on the church roll in Corinth whether officers or ordinary members.

rwp@1Corinthians:6:11 @{And such were some of you} (\kai tauta tines ˆte\). A sharp homethrust. Literally, "And these things (\tauta\, neuter plural) were ye (some of you)." The horror is shown by \tauta\, but by \tines\ Paul narrows the picture to some, not all. But that was in the past (\ˆte\, imperfect indicative) like strkjv@Romans:6:17|. Thank God the blood of Jesus does cleanse from such sins as these. But do not go back to them. {But ye were washed} (\apelousasthe\). First aorist middle indicative, not passive, of \apolou“\. Either direct middle, ye washed yourselves, or indirect middle, as in strkjv@Acts:22:16|, ye washed your sins away (force of \apo\). This was their own voluntary act in baptism which was the outward expression of the previous act of God in cleansing (\hˆgiasthˆte\, ye were sanctified or cleansed before the baptism) and justified (\edikai“thˆte\, ye were put right with God before the act of baptism). "These twin conceptions of the Christian state in its beginning appear commonly in the reverse order" (Findlay). The outward expression is usually mentioned before the inward change which precedes it. In this passage the Trinity appear as in the baptismal command in strkjv@Matthew:28:19|.

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

rwp@1Corinthians:6:13 @{But God shall bring to nought both it and them} (\ho de theos kai tautˆn kai tauta katargˆsei\). Another proverb about the adaptation of the belly (\koilia\) and food (\br“mata\, not just flesh), which had apparently been used by some in Corinth to justify sexual license (fornication and adultery). These Gentiles mixed up matters not alike at all (questions of food and sensuality). " We have traces of this gross moral confusion in the circumstances which dictated the Apostolic Letter (Acts:15:23-29|), where things wholly diverse are combined, as directions about meats to be avoided and a prohibition of fornication" (Lightfoot). Both the belly (\tautˆn\) and the foods (\tauta\) God will bring to an end by death and change. {But the body is not for fornication, but for the Lord, and the Lord for the body} (\to de s“ma ou tˆi porneiƒi alla t“i kuri“i, kai ho kurios t“i s“mati\). Paul here boldly shows the fallacy in the parallel about appetite of the belly for food. The human body has a higher mission than the mere gratification of sensual appetite. Sex is of God for the propagation of the race, not for prostitution. Paul had already stated that God dwells in us as the sanctuary of the Holy Spirit (3:16f.|). This higher function of the body he here puts forward against the debased Greek philosophy of the time which ignored completely Paul's idea, "the body for the Lord and the Lord for the body" (dative of personal interest in both cases). "The Lord Jesus and \porneia\ contested for the bodies of Christian men; loyal to him they must renounce _that_, yielding to _that_ they renounce him" (Findlay).

rwp@1Corinthians:6:14 @{Will raise up us} (\hˆmas exegerei\). Future active indicative of \exegeir“\ though the MSS. vary greatly, some having the present and some even the aorist. But the resurrection of the body gives added weight to Paul's argument about the dignity and destiny of the body (_quanta dignitas_, Bengel) which should not be prostituted to sensuality.

rwp@1Corinthians:6:15 @{Members of Christ} (\melˆ Christou\). Old word for limbs, members. Even the Stoics held the body to be common with the animals (Epictetus, _Diss_. l. iii. 1) and only the reason like the gods. Without doubt some forms of modern evolution have contributed to the licentious views of animalistic sex indulgence, though the best teachers of biology show that in the higher animals monogamy is the rule. The body is not only adapted for Christ (verse 13|), but it is a part of Christ, in vital union with him. Paul will make much use of this figure further on (12:12-31; strkjv@Ephesians:4:11-16; strkjv@5:30|). {Shall I then take away?} (\aras oun;\). First aorist active participle of \air“\, old verb to snatch, carry off like Latin _rapio_ (our rape). {Make} (\poiˆs“\). Can be either future active indicative or first aorist active subjunctive (deliberative). Either makes good sense. The horror of deliberately taking "members of Christ" and making them "members of a harlot" in an actual union staggers Paul and should stagger us. {God forbid} (\mˆ genoito\). Optative second aorist in a negative wish for the future. {May it not happen!} The word "God" is not here. The idiom is common in Epictetus though rare in the LXX. Paul has it thirteen times and Luke once (Luke:20:16|).

rwp@1Corinthians:6:18 @{Flee} (\pheugete\). Present imperative. Have the habit of fleeing without delay or parley. Note abruptness of the asyndeton with no connectives. Fornication violates Christ's rights in our bodies (verses 13-17|) and also ruins the body itself. {Without the body} (\ektos tou s“matos\). Even gluttony and drunkenness and the use of dope are sins wrought on the body, not "within the body" (\entos tou s“matos\) in the same sense as fornication. Perhaps the dominant idea of Paul is that fornication, as already shown, breaks the mystic bond between the body and Christ and hence the fornicator (\ho porneu“n\) {sins against his own body} (\eis to idion s“ma hamartanei\) in a sense not true of other dreadful sins. The fornicator takes his body which belongs to Christ and unites it with a harlot. In fornication the body is the instrument of sin and becomes the subject of the damage wrought. In another sense fornication brings on one's own body the two most terrible bodily diseases that are still incurable (gonorrhea and syphilis) that curse one's own body and transmit the curse to the third and fourth generation. Apart from the high view given here by Paul of the relation of the body to the Lord no possible father or mother has the right to lay the hand of such terrible diseases and disaster on their children and children's children. The moral and physical rottenness wrought by immorality defy one's imagination.

rwp@1Corinthians:6:19 @{Your body is a temple} (\to s“ma hum“n naos estin\). A sanctuary as in strkjv@3:16| which see. Our spirits dwell in our bodies and the Holy Spirit dwells in our spirits. Some of the Gnostics split hairs between the sins of the body and fellowship with God in the spirit. Paul will have none of this subterfuge. One's body is the very shrine for the Holy Spirit. In Corinth was the temple to Aphrodite in which fornication was regarded as consecration instead of desecration. Prostitutes were there as priestesses of Aphrodite, to help men worship the goddess by fornication. {Ye are not your own} (\ouk este heaut“n\). Predicate genitive. Ye do not belong to yourselves, even if you could commit fornication without personal contamination or self-violation. Christianity makes unchastity dishonour in both sexes. There is no double standard of morality. Paul's plea here is primarily to men to be clean as members of Christ's body.

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

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

rwp@1Corinthians:7:3 @{Render the due} (\tˆn opheilˆn apodidot“\). Marriage is not simply not wrong, but for many a duty. Both husband and wife have a mutual obligation to the other. "This dictum defends marital intercourse against rigorists, as that of ver. 1| commends celibacy against sensualists" (Findlay).

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

rwp@1Corinthians:7:9 @{But if they have not continency} (\ei de ouk egkrateuontai\). Condition of the first class, assumed as true. Direct middle voice \egkrateuontai\, hold themselves in, control themselves. {Let them marry} (\gamˆsat“san\). First aorist (ingressive) active imperative. Usual _Koin‚_ form in \-t“san\ for third plural. {Better} (\kreitton\). Marriage is better than continued sexual passion. Paul has not said that celibacy is {better} than marriage though he has justified it and expressed his own personal preference for it. The metaphorical use of \purousthai\ (present middle infinitive) for sexual passion is common enough as also for grief (2Corinthians:11:29|).

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

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

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

rwp@1Corinthians:7:13 @{Which hath an unbelieving husband} (\hˆtis echei andra apiston\). Relative clause here, while a conditional one in verse 12| (\ei tis\, if any one). Paul is perfectly fair in stating both sides of the problem of mixed marriages.

rwp@1Corinthians:7:14 @{Is sanctified in the wife} (\hˆgiastai en tˆi gunaiki\). Perfect passive indicative of \hagiaz“\, to set apart, to hallow, to sanctify. Paul does not, of course, mean that the unbelieving husband is saved by the faith of the believing wife, though Hodge actually so interprets him. Clearly he only means that the marriage relation is sanctified so that there is no need of a divorce. If either husband or wife is a believer and the other agrees to remain, the marriage is holy and need not be set aside. This is so simple that one wonders at the ability of men to get confused over Paul's language. {Else were your children unclean} (\epei ara ta tekna akatharta\). The common ellipse of the condition with \epei\: "since, accordingly, if it is otherwise, your children are illegitimate (\akatharta\)." If the relations of the parents be holy, the child's birth must be holy also (not illegitimate). "He is not assuming that the child of a Christian parent would be baptized; that would spoil rather than help his argument, for it would imply that the child was not \hagios\ till it was baptized. The verse throws no light on the question of infant baptism" (Robertson and Plummer).

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

rwp@1Corinthians:7:16 @{For how knowest thou?} (\ti gar oidas;\). But what does Paul mean? Is he giving an argument _against_ the believer accepting divorce or _in favour_ of doing so? The syntax allows either interpretation with \ei\ (if) after \oidas\. Is the idea in \ei\ (if) _hope_ of saving the other or _fear_ of not saving and hence peril in continuing the slavery of such a bondage? The latter idea probably suits the context best and is adopted by most commentators. And yet one hesitates to interpret Paul as _advocating_ divorce unless strongly insisted on by the unbeliever. There is no problem at all unless the unbeliever makes it. If it is a hopeless case, acquiescence is the only wise solution. But surely the believer ought to be sure that there is no hope before he agrees to break the bond. Paul raises the problem of the wife first as in verse 10|.

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

rwp@1Corinthians:7:18 @{Let him not become uncircumcized} (\mˆ epispasth“\). Present middle imperative of \epispa“\, old verb to draw on. In LXX (I Macc. strkjv@1:15) and Josephus (_Ant_. XII, V. I) in this sense. Here only in N.T. The point is that a Jew is to remain a Jew, a Gentile to be a Gentile. Both stand on an equality in the Christian churches. This freedom about circumcision illustrates the freedom about Gentile mixed marriages.

rwp@1Corinthians:7:21 @{Wast thou called being a bondservant?} (\doulos eklˆthˆs;\). First aorist passive indicative. Wast thou, a slave, called? {Care not for it} (\mˆ soi melet“\). "Let it not be a care to thee." Third person singular (impersonal) of \melei\, old verb with dative \soi\. It was usually a fixed condition and a slave could be a good servant of Christ (Colossians:3:22; strkjv@Ephesians:6:5; strkjv@Titus:2:9|), even with heathen masters. {Use it rather} (\mallon chrˆsai\). Make use of what? There is no "it" in the Greek. Shall we supply \eleutheriƒi\ (instrumental case after \chrˆsai\ or \douleiƒi\)? Most naturally \eleutheriƒi\, freedom, from \eleutheros\, just before. In that case \ei kai\ is not taken as although, but \kai\ goes with \dunasai\, "But if thou canst also become free, the rather use your opportunity for freedom." On the whole this is probably Paul's idea and is in full harmony with the general principle above about mixed marriages with the heathen. \Chrˆsai\ is second person singular aorist middle imperative of \chraomai\, to use, old and common verb.

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

rwp@1Corinthians:7:23 @{Ye were bought with a price} (\timˆs ˆgorasthˆte\). See on ¯6:20| for this very phrase, here repeated. Both classes (slaves and freemen) were purchased by the blood of Christ. {Become not bondservants of men} (\mˆ ginesthe douloi anthr“p“n\). Present middle imperative of \ginomai\ with negative \mˆ\. Literally, stop becoming slaves of men. Paul here clearly defines his opposition to human slavery as an institution which comes out so powerfully in the Epistle to Philemon. Those already free from human slavery should not become enslaved.

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

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

rwp@1Corinthians:7:28 @{But and if thou marry} (\ean de kai gamˆsˆis\). Condition of the third class, undetermined with prospect of being determined, with the ingressive first aorist (late form) active subjunctive with \ean\: "But if thou also commit matrimony or get married," in spite of Paul's advice to the contrary. {Thou hast not sinned} (\ouch hˆmartes\). Second aorist active indicative of \hamartan“\, to sin, to miss a mark. Here either Paul uses the timeless (gnomic) aorist indicative or by a swift transition he changes the standpoint (proleptic) in the conclusion from the future (in the condition) to the past. Such mixed conditions are common (Robertson, _Grammar_, pp. 1020, 1023). Precisely the same construction occurs with the case of the virgin (\parthenos\) except that the old form of the first aorist subjunctive (\gˆmˆi\) occurs in place of the late \gamˆsˆi\ above. The MSS. interchange both examples. There is no special point in the difference in the forms. {Shall have tribulation in the flesh} (\thlipsin tˆi sarki hexousin\). Emphatic position of \thlipsin\ (pressure). See strkjv@2Corinthians:12:7| \skolops tˆi sarki\ (thorn in the flesh). {And I would spare you} (\eg“ de hum“n pheidomai\). Possibly conative present middle indicative, I am trying to spare you like \agei\ in strkjv@Romans:2:4| and \dikaiousthe\ in strkjv@Galatians:5:4|.

rwp@1Corinthians:7:29 @{But this I say} (\touto de phˆmi\. Note \phˆmi\ here rather than \leg“\ (verses 8,12|). A new turn is here given to the argument about the present necessity. {The time is shortened} (\ho kairos sunestalmenos estin\). Perfect periphrastic passive indicative of \sustell“\, old verb to place together, to draw together. Only twice in the N.T., here and strkjv@Acts:5:6| which see. Found in the papyri for curtailing expenses. Calvin takes it for the shortness of human life, but apparently Paul pictures the foreshortening of time (opportunity) because of the possible nearness of and hope for the second coming. But in Philippians Paul faces death as his fate (Phillipians:1:21-26|), though still looking for the coming of Christ (3:20|). {That henceforth} (\to loipon hina\). Proleptic position of \to loipon\ before \hina\ and in the accusative of general reference and \hina\ has the notion of result rather than purpose (Robertson, _Grammar_, p. 997). {As though they had none} (\h“s mˆ echontes\). This use of \h“s\ with the participle for an assumed condition is regular and \mˆ\ in the _Koin‚_ is the normal negative of the participle. Songs:the idiom runs on through verse 31|.

rwp@1Corinthians:7:34 @{And there is a difference also between the wife and the virgin} (\kai memeristai kai hˆ gunˆ kai hˆ parthenos\). But the text here is very uncertain, almost hopelessly so. Westcott and Hort put \kai memeristai\ in verse 33| and begin a new sentence with \kai hˆ gunˆ\ and add \hˆ agamos\ after \hˆ gunˆ\, meaning "the widow and the virgin each is anxious for the things of the Lord" like the unmarried man (\ho agamos\, bachelor or widow) in verse 32|. Possibly so, but the MSS. vary greatly at every point. At any rate Paul's point is that the married woman is more disposed to care for the things of the world. But, alas, how many unmarried women (virgins and widows) are after the things of the world today and lead a fast and giddy life.

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

rwp@1Corinthians:7:38 @{Doeth well} (\kal“s poiei\). Songs:Paul commends the father who gives his daughter in marriage (\gamizei\). This verb \gamiz“\ has not been found outside the N.T. See on ¯Matthew:22:30|. {Shall do better} (\kreisson poiˆsei\). In view of the present distress (7:26|) and the shortened time (7:29|). And yet, when all is said, Paul leaves the whole problem of getting married an open question to be settled by each individual case.

rwp@1Corinthians:7:39 @{For so long time as her husband liveth} (\eph' hoson chronon zˆi ho anˆr autˆs\). While he lives (\t“i z“nti andri\) Paul says in strkjv@Romans:7:2|. This is the ideal and is pertinent today when husbands meet their ex-wives and wives meet their ex-husbands. There is a screw loose somewhere. Paul here treats as a sort of addendum the remarriage of widows. He will discuss it again in strkjv@1Timothy:5:9-13| and then he will advise younger widows to marry. Paul leaves her free here also to be married again, "only in the Lord" (\monon en Kuri“i\). Every marriage ought to be "in the Lord." {To be married} (\gamˆthˆnai\) is first aorist passive infinitive followed by the dative relative \h“i\ with unexpressed antecedent \tout“i\.

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

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

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

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

rwp@1Corinthians:8:9 @{Take heed} (\blepete\). A warning to the enlightened. {Lest by any means} (\mˆ p“s\). Common construction after verbs of caution or fearing, \mˆ p“s\ with aorist subjunctive \genˆtai\. {This liberty of yours} (\hˆ exousia hum“n hautˆ\). \Exousia\, from \exestin\, means a grant, allowance, authority, power, privilege, right, liberty. It shades off easily. It becomes a battle cry, personal liberty does, to those who wish to indulge their own whims and appetites regardless of the effect upon others. {A stumbling-block to the weak} (\proskomma tois asthenesin\). Late word from \proskopt“\, to cut against, to stumble against. Songs:an obstacle for the foot to strike. In strkjv@Romans:14:13| Paul uses \skandalon\ as parallel with \proskomma\. We do not live alone. This principle applies to all social relations in matters of law, of health, of morals. _Noblesse oblige_. The enlightened must consider the welfare of the unenlightened, else he does not have love.

rwp@1Corinthians:8:11 @{Through thy knowledge} (\en tˆi sˆi gn“sei\). Literally, in thy knowledge. Surely a poor use to put one's superior knowledge. {Perisheth} (\apollutai\). Present middle indicative of the common verb \apollumi\, to destroy. Ruin follows in the wake of such daredevil knowledge. {For whose sake Christ died} (\di' hon Christos apethanen\). Just as much as for the enlightened brother with his selfish pride. The accusative (\hon\) with \di'\ gives the reason, not the agent as with the genitive in strkjv@8:6| (\di' hou\). The appeal to the death (\apethanen\, second aorist active indicative of \apothnˆsk“\) of Christ is the central fact that clinches Paul's argument.

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

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

rwp@1Corinthians:9:1 @{Amos:I not free?} (\Ouk eimi eleutheros;\). Free as a Christian from Mosaic ceremonialism (cf. strkjv@9:19|) as much as any Christian and yet he adapts his moral independence to the principle of considerate love in strkjv@8:13|. {Amos:I not an apostle?} (\ouk eimi apostolos;\). He has the exceptional privileges as an apostle to support from the churches and yet he foregoes these. {Have I not seen Jesus our Lord?} (\ouchi Iˆsoun ton Kurion hˆm“n heoraka;\). Proof (15:8; strkjv@Acts:9:17,27; strkjv@18:9; strkjv@22:14,17f.; strkjv@2Corinthians:12:1ff.|) that he has the qualification of an apostle (Acts:1:22|) though not one of the twelve. Note strong form of the negative \ouchi\ here. All these questions expect an affirmative answer. The perfect active \heoraka\ from \hora“\, to see, does not here have double reduplication as in strkjv@John:1:18|.

rwp@1Corinthians:9:5 @{Have we no right?} (\Mˆ ouk echomen exousian;\). Same idiom. {To lead about a wife that is a believer?} (\adelphˆn gunaika periagein;\). Old verb \periag“\, intransitive in strkjv@Acts:13:11|. Two substantives in apposition, a sister a wife, a common Greek idiom. This is a plea for the support of the preacher's wife and children. Plainly Paul has no wife at this time. {And Cephas} (\kai Kˆphƒs\). Why is he singled out by name? Perhaps because of his prominence and because of the use of his name in the divisions in Corinth (1:12|). It was well known that Peter was married (Matthew:8:14|). Paul mentions James by name in strkjv@Galatians:1:19| as one of the Lord's brothers. All the other apostles were either married or had the right to be.

rwp@1Corinthians:9:6 @{Have we not a right to forbear working?} (\ouk echomen exousian mˆ ergazesthai;\). By \ˆ\ (or) Paul puts the other side about Barnabas (the only allusion since the dispute in strkjv@Acts:15:39|, but in good spirit) and himself. Perhaps (Hofmann) Paul has in mind the fact that in the first great mission tour (Acts:13; 14|), Barnabas and Paul received no help from the church in Antioch, but were left to work their way along at their own charges. It was not till the Philippian Church took hold that Paul had financial aid (Phillipians:4:15|). Here both negatives have their full force. Literally, Do we not have (\ouk echomen\, expecting the affirmative reply) the right not (\mˆ\, negative of the infinitive \ergazesthai\) to do manual labour (usual meaning of \ergazomai\ as in strkjv@4:12|)?" There was no more compulsion on Paul and Barnabas to support themselves than upon the other workers for Christ. They renounced no rights in being voluntarily independent.

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

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

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

rwp@1Corinthians:9:15 @{For it were good for me to die, than that any man should make my glorying void} (\kalon gar moi mallon apothanein ˆ to kauchˆma mou oudeis ken“sei\). The tangled syntax of this sentence reflects the intensity of Paul's feeling on the subject. He repeats his refusal to use his privileges and rights to a salary by use of the present perfect middle indicative (\kechrˆmai\). By the epistolary aorist (\egrapsa\) he explains that he is not now hinting for a change on their part towards him in the matter, "in my case" (\en emoi\). Then he gives his reason in vigorous language without a copula (\ˆn\, were): "For good for me to die rather than," but here he changes the construction by a violent anacoluthon. Instead of another infinitive (\ken“sai\) after \ˆ\ (than) he changes to the future indicative without \hoti\ or \hina\, "No one shall make my glorying void," viz., his independence of help from them. \Keno“\ is an old verb, from \kenos\, empty, only in Paul in N.T. See on ¯1Corinthians:1:17|.

rwp@1Corinthians:9:16 @{For if I preach} (\ean gar euaggeliz“mai\). Third class condition, supposable case. Same construction in verse 16| (\ean mˆ\). {For necessity is laid upon me} (\anagkˆ gar moi epikeitai\). Old verb, lies upon me (dative case \moi\). Jesus had called him (Acts:9:6,15; strkjv@Galatians:1:15f.; strkjv@Romans:1:14|). He could do no other and deserves no credit for doing it. {Woe is me} (\ouai gar moi\). Explaining the \anagkˆ\ (necessity). Paul had to heed the call of Christ that he had heard. He had a real call to the ministry. Would that this were the case with every modern preacher.

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

rwp@1Corinthians:9:18 @{Songs:as not to use to the full} (\eis to mˆ katachrˆsasthai\). \Eis to\ for purpose with articular infinitive and perfective use of \kata\ (as in strkjv@7:31|) with \chrˆsasthai\ (first aorist middle infinitive).

rwp@1Corinthians:9:19 @{I brought myself under bondage} (\emauton edoul“sa\). Voluntary bondage, I enslaved myself to all, though free. Causative verb in \-o“\ (\doulo“\, from \doulos\). The more (\tous pleionas\). Than he could have done otherwise. Every preacher faces this problem of his personal attitude and conduct. Note \kerdˆs“\ (as in verses 20,21,22|, but once \hina kerdan“\ in 21|, regular liquid future of \kerdain“\) with \hina\ is probably future active indicative (James:4:13|), though Ionic aorist active subjunctive from \kerda“\ is possible (Matthew:18:15|). "He refuses payment in money that he may make the greater gain in souls" (Edwards).

rwp@1Corinthians:9:21 @{To them that are without law} (\tois anomois\). The heathen, those outside the Mosaic law (Romans:2:14|), not lawless (Luke:22:37; strkjv@Acts:2:23; strkjv@1Timothy:1:9|). See how Paul bore himself with the pagans (Acts:14:15; strkjv@17:23; strkjv@24:25|), and how he quoted heathen poets. "Not being an outlaw of God, but an inlaw of Christ" (Evans, Estius has it _exlex, inlex_, \mˆ “n anomos theou, all' ennomos Christou\). The genitive case of \theou\ and \Christou\ (specifying case) comes out better thus, for it seems unusual with \anomos\ and \ennomos\, both old and regular adjectives.

rwp@1Corinthians:9:23 @{That I may be a joint partaker thereof} (\hina sunkoin“nos autou gen“mai\). Literally, That I may become co-partner with others in the gospel. The point is that he may be able to share the gospel with others, his evangelistic passion. \Sunkoin“nos\ is a compound word (\sun\, together with, \koin“nos\, partner or sharer). We have two genitives with it in strkjv@Phillipians:1:7|, though \en\ and the locative is used in strkjv@Revelation:1:9|. It is found only in the N.T. and a late papyrus. Paul does not wish to enjoy the gospel just by himself.

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

rwp@1Corinthians:9:25 @{That striveth in the games} (\ho ag“nizomenos\). Common verb for contest in the athletic games (\ag“n\), sometimes with the cognate accusative, \ag“na ag“nizomai\ as in strkjv@1Timothy:6:12; strkjv@2Timothy:4:7|. Probably Paul often saw these athletic games. {Is temperate in all things} (\panta egkrateuetai\). Rare verb, once in Aristotle and in a late Christian inscription, and strkjv@1Corinthians:7:9| and here, from \egkratˆs\, common adjective for one who controls himself. The athlete then and now has to control himself (direct middle) in all things (accusative of general reference). This is stated by Paul as an athletic axiom. Training for ten months was required under the direction of trained judges. Abstinence from wine was required and a rigid diet and regimen of habits.

rwp@1Corinthians:9:25 @{corruptible crown} (\phtharton stephanon\). \Stephanos\ (crown) is from \steph“\, to put around the head, like the Latin _corona_, wreath or garland, badge of victory in the games. In the Isthmian games it was of pine leaves, earlier of parsley, in the Olympian games of the wild olive. "Yet these were the most coveted honours in the whole Greek world" (Findlay). For the crown of thorns on Christ's head see strkjv@Matthew:27:29; strkjv@Mark:15:17; strkjv@John:19:2,5|. \Diadˆma\ (diadem) was for kings (Revelation:12:3|). Favourite metaphor in N.T., the crown of righteousness (2Timothy:4:8|), the crown of life (James:1:12|), the crown of glory (1Peter:5:4|), the crown of rejoicing (1Thessalonians:2:9|), description of the Philippians (Phillipians:4:1|). Note contrast between \phtharton\ (verbal adjective from \phtheir“\, to corrupt) like the garland of pine leaves, wild olive, or laurel, and \aphtharton\ (same form with \a\ privative) like the crown of victory offered the Christian, the amaranthine (unfading rose) crown of glory (1Peter:5:4|).

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

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

rwp@1Corinthians:10:4 @{For they drank of a spiritual rock that followed them} (\epinon ek pneumatikˆs akolouthousˆs petras\). Change to the imperfect \epinon\ shows their continual access to the supernatural source of supply. The Israelites were blessed by the water from the rock that Moses smote at Rephidim (Exodus:17:6|) and at Kadesh (Numbers:20:11|) and by the well of Beer (Numbers:21:16|). The rabbis had a legend that the water actually followed the Israelites for forty years, in one form a fragment of rock fifteen feet high that followed the people and gushed out water. Baur and some other scholars think that Paul adopts this "Rabbinical legend that the water-bearing Rephidim rock journeyed onwards with the Israelites" (Findlay). That is hard to believe, though it is quite possible that Paul alludes to this fancy and gives it a spiritual turn as a type of Christ in allegorical fashion. Paul knew the views of the rabbis and made use of allegory on occasion (Galatians:4:24|). {And the rock was Christ} (\hˆ petra de ˆn ho Christos\). He definitely states here in symbolic form the preexistence of Christ. But surely "we must not disgrace Paul by making him say that the pre-incarnate Christ followed the march of Israel in the shape of a lump of rock" (Hofmann). He does mean that Christ was the source of the water which saved the Israelites from perishing (Robertson and Plummer) as he is the source of supply for us today.

rwp@1Corinthians:10:5 @{With most of them} (\en tois pleiosin aut“n\). "A mournful understatement," for only two (Caleb and Joshua) actually reached the Promised Land (Numbers:14:30-32|). All the rest were rejected or \adokimoi\ (9:27|). {Were overthrown} (\katestr“thˆsan\). First aorist passive indicative of \katastr“nnumi\, old compound verb, to stretch or spread down as of a couch, to lay low (Euripides), as if by a hurricane. Powerful picture of the desolation wrought by the years of disobedience and wanderings in the desert by this verb quoted from strkjv@Numbers:14:16|.

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:10:8 @{Neither let us commit fornication} (\mˆde porneu“men\). More exactly, And let us cease practicing fornication as some were already doing (1Corinthians:6:11; strkjv@7:2|). The connection between idolatry and fornication was very close (see Jowett, _Epistles of Paul_, II, p. 70) and see about Baal-Peor (Numbers:25:1-9|). It was terribly true of Corinth where prostitution was part of the worship of Aphrodite. {In one day} (\miƒi hˆmerƒi\). An item that adds to horror of the plague in strkjv@Numbers:25:9| where the total number is 24,000 instead of 23,000 as here for one day.

rwp@1Corinthians:10:9 @{Neither let us tempt the Lord} (\mˆde ekpeiraz“men ton Kurion\). Songs:the best MSS. instead of Christ. This compound occurs in LXX and in N.T. always about Christ (here and strkjv@Matthew:4:7; strkjv@Luke:4:12; strkjv@10:25|). Let us cease sorely (\ek-\) tempting the Lord by such conduct. {And perished by the serpents} (\kai hupo t“n ophe“n ap“llunto\). Vivid imperfect middle (cf. aorist middle \ap“lonto\ in verse 10|), were perishing day by day. The story is told in strkjv@Numbers:21:6|. The use of \hupo\ for agent with the intransitive middle of \apollumi\ is regular. Note the Ionic uncontracted genitive plural \ophe“n\ rather than \oph“n\.

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

rwp@1Corinthians:10:12 @{Lest he fall} (\mˆ pesˆi\). Negative purpose with \mˆ\ and second aorist active subjunctive of \pipt“\.

rwp@1Corinthians:10:13 @{Hath taken} (\eilˆphen\). Perfect active indicative of \lamban“\. {But such as man can bear} (\ei mˆ anthr“pinos\). Except a human one. Old adjective meaning falling to the lot of man. {Above that ye are able} (\huper ho dunasthe\). Ellipsis, but plain. There is comfort in that God is faithful, trustworthy (\pistos\). {The way of escape} (\tˆn ekbasin\). "The way out" is always there right along with (\sun\) the temptation. This old word only here in N.T. and strkjv@Hebrews:13:7| about death. It is cowardly to yield to temptation and distrustful of God.

rwp@1Corinthians:10:16 @{The cup of blessing} (\to potˆrion tˆs eulogias\). The cup over which we pronounce a blessing as by Christ at the institution of the ordinance. {A communion of the blood of Christ} (\koin“nia tou haimatos tou Christou\). Literally, a participation in (objective genitive) the blood of Christ. The word \koin“nia\ is an old one from \koin“nos\, partner, and so here and strkjv@Phillipians:2:1; strkjv@3:10|. It can mean also fellowship (Galatians:2:9|) or contribution (2Corinthians:8:4; strkjv@Phillipians:1:5|). It is, of course, a spiritual participation in the blood of Christ which is symbolized by the cup. Same meaning for \koin“nia\ in reference to "the body of Christ." {The bread which we break} (\ton arton hon kl“men\). The loaf. Inverse attraction of the antecedent (\arton\) to the case (accusative) of the relative (\hon\) according to classic idiom (Robertson, _Grammar_, p. 488). \Artos\ probably from \ar“\, to join or fit (flour mixed with water and baked). The mention of the cup here before the bread does not mean that this order was observed for see the regular order of bread and then cup in strkjv@11:24-27|.

rwp@1Corinthians:10:17 @{One bread} (\heis artos\). One loaf. {Who are many} (\hoi polloi\). The many. {We all} (\hoi pantes\). We the all, the whole number, \hoi pantes\ being in apposition with the subject {we} (\hˆmeis\ unexpressed). {Partake} (\metechomen\). Have a part with or in, share in. See on ¯9:12; strkjv@Hebrews:2:14; strkjv@5:13| (partaking of milk). {Of the one bread} (\tou henos artou\). Of the one loaf, the article \tou\ referring to one loaf already mentioned. {One body} (\hen s“ma\). Here the mystical spiritual body of Christ as in strkjv@12:12f.|, the spiritual kingdom or church of which Christ is head (Colossians:1:18; strkjv@Ephesians:5:23|).

rwp@1Corinthians:10:25 @{In the shambles} (\en makell“i\). Only here in N.T. A transliterated Latin word _macellum_, possibly akin to \maceria\ and the Hebrew word for enclosure, though occurring in Ionic and Laconian and more frequent in the Latin. It occurs in Dio Cassius and Plutarch and in the papyri and inscriptions for "the provision market." Deissmann (_Light from the Ancient East_, p. 276) says: "In the Macellum at Pompeii we can imagine to ourselves the poor Christians buying their modest pound of meat in the Corinthian Macellum (1Corinthians:10:25|), with the same life-like reality with which the Diocletian maximum tariff called up the picture of the Galilean woman purchasing her five sparrows." {Asking no questions for conscience sake} (\mˆden anakrinontes dia tˆn suneidˆsin\). As to whether a particular piece of meat had been offered to idols before put in the market. Only a part was consumed in the sacrifices to heathen gods. The rest was sold in the market. Do not be over-scrupulous. Paul here champions liberty in the matter as he had done in strkjv@8:4|.

rwp@1Corinthians:10:27 @{Biddeth you} (\kalei humas\). To a general banquet, but not to a temple feast (8:10|) which is prohibited. If a pagan invites Christians to their homes to a banquet, one is to act like a gentleman.

rwp@1Corinthians:10:28 @{But if any man say unto you} (\ean de tis humin eipˆi\). Condition of third class. Suppose at such a banquet a "weak" brother makes the point to you: "This hath been offered in sacrifice" (\touto hierothuton estin\). \Hierothuton\, late word in Plutarch, rare in inscriptions and papyri, only here in N.T. {Eat not} (\mˆ esthiete\). Present imperative with \mˆ\ prohibiting the habit of eating then. Pertinent illustration to the point of doing what is expedient and edifying. {That shewed it} (\ton mˆnusanta\). First aorist active articular participle (accusative case because of \dia\) from \mˆnu“\, old verb, to point out, to disclose. See strkjv@Luke:20:37|.

rwp@1Corinthians:10:30 @Paul carries on the supposed objective to his principle of love. Why incur the risk of being evil spoken of (\blasphˆmoumai\) for the sake of maintaining one's liberty? Is it worth it? See strkjv@Romans:14:6| where Paul justifies the conscience of one who eats the meat and of one who does not. Saying grace over food that one should not eat seems inconsistent. We have this very word _blaspheme_ in English.

rwp@1Corinthians:10:31 @{To the glory of God} (\eis doxan theou\). This is the ruling motive in the Christian's life, not just having his own way about whims and preferences.

rwp@1Corinthians:10:33 @{Mine own profit} (\to emoutou sumpheron\). Old word from \sumpher“\, to bear together, and explains use of verb in verse 23|. {That they may be saved} (\hina s“th“sin\). First aorist passive subjunctive of \s“z“\, to save, with \hina\ purpose clause with same high motive as in strkjv@9:22|. This is the ruling passion of Paul in his dealings with men.

rwp@1Corinthians:11:1 @{Imitators of me} (\mimˆtai mou\). In the principle of considerate love as so clearly shown in chapters strkjv@1Corinthians:8-10| and in so far as (\kath“s\) Paul is himself an imitator of Christ. The preacher is a leader and is bound to set an example or pattern (\tupos\) for others (Titus:2:7|). This verse clearly belongs to the preceding chapter and not to chapter 11.

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

rwp@1Corinthians:11:3 @{But I would have you know} (\thel“ de humas eidenai\). But I wish you to know, censure in contrast to the praise in verse 2|. {The head of Christ is God} (\kephalˆ tou Christou ho theos\). Rather, God is the head of Christ, since \kephalˆ\ is anarthrous and predicate.

rwp@1Corinthians:11:4 @{Having his head covered} (\kata kephalˆs ech“n\). Literally, having a veil (\kalumma\ understood) down from the head (\kephalˆs\ ablative after \kata\ as with \kata\ in strkjv@Mark:5:13; strkjv@Acts:27:14|). It is not certain whether the Jews at this time used the _tallith_, "a four-corned shawl having fringes consisting of eight threads, each knotted five times" (Vincent) as they did later. Virgil (_Aeneid_ iii., 545) says: "And our heads are shrouded before the altar with a Phrygian vestment." The Greeks (both men and women) remained bareheaded in public prayer and this usage Paul commends for the men.

rwp@1Corinthians:11:5 @{With her head unveiled} (\akatakalupt“i tˆi kephalˆi\). Associative instrumental case of manner and the predicative adjective (compound adjective and feminine form same as masculine), "with the head unveiled." Probably some of the women had violated this custom. "Amongst Greeks only the \hetairai\, so numerous in Corinth, went about unveiled; slave-women wore the shaven head--also a punishment of the adulteress" (Findlay). Cf. strkjv@Numbers:5:18|. {One and the same thing as if she were shaven} (\hen kai to auto tˆi exurˆmenˆi\). Literally, "One and the same thing with the one shaven" (associative instrumental case again, Robertson, _Grammar_, p. 530). Perfect passive articular participle of the verb \xura“\, later form for the old \xure“\. It is public praying and prophesying that the Apostle here has in mind. He does not here condemn the act, but the breach of custom which would bring reproach. A woman convicted of adultery had her hair shorn (Isaiah:7:20|). The Justinian code prescribed shaving the head for an adulteress whom the husband refused to receive after two years. Paul does not tell Corinthian Christian women to put themselves on a level with courtesans.

rwp@1Corinthians:11:6 @{Let her also be shorn} (\kai keirasth“\). Aorist middle imperative of \keir“\, to shear (as sheep). Let her cut her hair close. A single act by the woman. {If it is a shame} (\ei de aischron\). Condition of first class assumed to be true. \Aischron\ is old adjective from \aischos\, bareness, disgrace. Clearly Paul uses such strong language because of the effect on a woman's reputation in Corinth by such conduct that proclaimed her a lewd woman. Social custom varied in the world then as now, but there was no alternative in Corinth. {To be shorn or shaven} (\to keirasthai kai xurasthai\). Articular infinitives subject of copula \estin\ understood, \keirasthai\ first aorist middle, \xurasthai\ present middle. Note change in tense. {Let her be veiled} (\katakaluptesth“\). Present middle imperative of old compound \kata-kalupt“\, here alone in N.T. Let her cover up herself with the veil (down, \kata\, the Greek says, the veil hanging down from the head).

rwp@1Corinthians:11:9 @{For the woman} (\dia tˆn gunaika\). Because of (\dia\ with accusative case) the woman. The record in Genesis gives the man (\anˆr\) as the origin (\ek\) of the woman and the reason for (\dia\) the creation (\ektisthˆ\, first aorist passive of \ktiz“\, old verb to found, to create, to form) of woman.

rwp@1Corinthians:11:12 @{Of} (\ek\) {--by} (\dia\). Ever since the first creation man has come into existence by means of (\dia\ with genitive) the woman. The glory and dignity of motherhood. Cf. _The Fine Art of Motherhood_ by Ella Broadus Robertson.

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:11:20 @{To eat the Lord's Supper} (\Kuriakon deipnon phagein\). \Kuriakos\, adjective from \Kurios\, belonging to or pertaining to the Lord, is not just a biblical or ecclesiastical word, for it is found in the inscriptions and papyri in the sense of imperial (Deissmann, _Light from the Ancient East_, p. 358), as imperial finance, imperial treasury. It is possible that here the term applies both to the \Agapˆ\ or Love-feast (a sort of church supper or club supper held in connection with, before or after, the Lord's Supper) and the Eucharist or Lord's Supper. \Deipnon\, so common in the Gospels, only here in Paul. The selfish conduct of the Corinthians made it impossible to eat a Lord's Supper at all.

rwp@1Corinthians:11:23 @{For I received of the Lord} (\ego gar parelabon apo tou Kuriou\). Direct claim to revelation from the Lord Jesus on the origin of the Lord's Supper. Luke's account (Luke:22:17-20|) is almost identical with this one. He could easily have read I Corinthians before he wrote his Gospel. See strkjv@15:3| for use of both \parelabon\ and \pared“ka\. Note \para\ in both verbs. Paul received the account from (\para--apo\) the Lord and passed it on from himself to them, a true \paradosis\ (tradition) as in strkjv@11:2|. {He was betrayed} (\paredideto\). Imperfect passive indicative (irregular form for \paredidoto\, Robertson, _Grammar_, p. 340). Same verb as \pared“ka\ (first aorist active indicative just used for "I delivered").

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

rwp@1Corinthians:11:25 @{After supper} (\meta to deipnˆsai\). \Meta\ and the articular aorist active infinitive, "after the dining" (or the supping) as in strkjv@Luke:22:20|. {The new covenant} (\hˆ kainˆ diathˆkˆ\). For \diathˆkˆ\ see on ¯Matthew:26:28|. For \kainos\ see on ¯Luke:5:38; strkjv@22:20|. The position of \estin\ before \en t“i haimati\ (in my blood) makes it a secondary or additional predicate and not to be taken just with \diathˆkˆ\ (covenant or will). {As oft as ye drink it} (\hosakis an pinˆte\). Usual construction for general temporal clause of repetition (\an\ and the present subjunctive with \hosakis\). Songs:in verse 26|.

rwp@1Corinthians:11:26 @{Till he come} (\achri hou elthˆi\). Common idiom (with or without \an\) with the aorist subjunctive for future time (Robertson, _Grammar_, p. 975). In strkjv@Luke:22:18| we have \he“s hou elthˆi\. The Lord's Supper is the great preacher (\kataggellete\) of the death of Christ till his second coming (Matthew:26:29|).

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

rwp@1Corinthians:11:31 @{But if we discerned ourselves} (\ei de heautous diekrinomen\). This condition of the second class, determined as unfulfilled, assumes that they had not been judging themselves discriminatingly, else they would not be judged (\ekrinometha\). Note distinction in the two verbs.

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

rwp@1Corinthians:11:34 @{At home} (\en oik“i\). If so hungry as all that (verse 22|). {The rest} (\ta loipa\). He has found much fault with this church, but he has not told all. {I will set in order} (\diataxomai\). Not even Timothy and Titus can do it all. {Whensoever I come} (\h“s an elth“\). Common idiom for temporal clause of future time (conjunction like \h“s\ with \an\ and aorist subjunctive \elth“\).

rwp@1Corinthians:12:3 @{Wherefore I give you to understand} (\dio gn“riz“ humin\). Causative idea (only in Aeschylus in old Greek) in papyri (also in sense of recognize) and N.T., from root \gn“\ in \gin“sk“\, to know. {Speaking in the Spirit of God} (\en pneumati theou lal“n\). Either sphere or instrumentality. No great distinction here between \lale“\ (utter sounds) and \leg“\ (to say). {Jesus is anathema} (\anathema Iˆsous\). On distinction between \anathema\ (curse) and \anathˆma\ (offering strkjv@Luke:21:5|) see discussion there. In LXX \anathˆma\ means a thing devoted to God without being redeemed, doomed to destruction (Leviticus:27:28f.; strkjv@Joshua:6:17; strkjv@7:12|). See strkjv@1Corinthians:16:22; strkjv@Galatians:1:8f.; strkjv@Romans:9:3|. This blasphemous language against Jesus was mainly by the Jews (Acts:13:45; strkjv@18:6|). It is even possible that Paul had once tried to make Christians say \Anathema Iˆsous\ (Acts:26:11|). {Jesus is Lord} (\Kurios Iˆsous\). The term \Kurios\, as we have seen, is common in the LXX for God. The Romans used it freely for the emperor in the emperor worship. "Most important of all is the early establishment of a polemical parallelism between the cult of Christ and the cult of Caesar in the application of the term \Kurios\, 'lord.' The new texts have here furnished quite astonishing revelations" (Deissmann, _Light from the Ancient East_, p. 349). Inscriptions, ostraca, papyri apply the term to Roman emperors, particularly to Nero when Paul wrote this very letter (_ib._, p. 353f.): "One with 'Nero Kurios' quite in the manner of a formula (without article, like the 'Kurios Jesus' in strkjv@1Corinthians:12:3|." "The battle-cries of the spirits of error and of truth contending at Corinth" (Findlay). One is reminded of the demand made by Polycarp that he say \Kurios Caesar\ and how each time he replied \Kurios Iˆsous\. He paid the penalty for his loyalty with his life. Lighthearted men today can say "Lord Jesus" in a flippant or even in an irreverent way, but no Jew or Gentile then said it who did not mean it.

rwp@1Corinthians:12:4 @{Diversities} (\diaireseis\). Old word for distinctions, differences, distributions, from \diaire“\, to distribute, as \diairoun\ (dividing, distributing) in verse 11|. Only here in the N.T. {Of gifts} (\charismat“n\). Late word and chiefly in Paul (cf. strkjv@Romans:12:6|) in N.T. (except strkjv@1Peter:4:19|), but some examples in papyri. It means a favour (from \charizomai\) bestowed or received without any merit as in strkjv@Romans:1:11|.

rwp@1Corinthians:12:5 @{Of ministrations} (\diakoni“n\). This old word is from \diakonos\ and has a general meaning of service as here (Romans:11:13|) and a special ministration like that of Martha (Luke:10:40|) and the collection (1Corinthians:16:15; strkjv@2Corinthians:8:4|).

rwp@1Corinthians:12:6 @{Of workings} (\energˆmat“n\). Late word, here only in N.T., the effect of a thing wrought (from \energe“\, to operate, perform, energize). Paul uses also the late kindred word \energeia\ (Colossians:1:29; strkjv@2:12|) for efficiency. {Who worketh all things in all} (\ho energ“n ta panta en pasin\). Paul is not afraid to say that God is the Energy and the Energizer of the Universe. "I say that the magnet floats in space by the will of God" (Dr. W. R. Whitney, a world figure in science). This is his philosophic and scientific theory of the Cosmos. No one has shown Paul's philosophy and science to be wrong. Here he is speaking only of spiritual gifts and results as a whole, but he applies this principle to the universe (\ta panta\) in strkjv@Colossians:1:16| (of Christ) and in strkjv@Romans:11:36| (of God). Note the Trinity in these verses: the same Spirit (verse 4|), the same Lord (Jesus) in verse 5|, the same God (the Father) in verse 6|.

rwp@1Corinthians:12:8 @{To one} (\h“i men\). Demonstrative \hos\ with \men\ in dative case, to this one. The distribution or correlation is carried on by \all“i de\ (verses 8,9,10|), \heter“i de\ (verses 9,10|) for variety, nine manifestations of the Spirit's work in verses 8-10|. {The Word of wisdom} (\logos sophias\). Old words. \Logos\ is reason, then speech. Wisdom is intelligence, then practical action in accord with it. Here it is speech full of God's wisdom (2:7|) under the impulse of the Spirit of God. This gift is placed first (revelation by the Spirit). {The word of knowledge} (\logos gn“se“s\). This gift is insight (illumination) according to (\kata\) the same Spirit.

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

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

rwp@1Corinthians:12:12 @{Songs:also is Christ} (\hout“s kai ho Christos\). One would naturally expect Paul here to say \hout“s kai to s“ma tou Christou\ (so also is the body of Christ). He will later call Christ the Head of the Body the Church as in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,30|. Aristotle had used \s“ma\ of the state as the body politic. What Paul here means is Christ as the Head of the Church has a body composed of the members who have varied gifts and functions like the different members of the human body. They are all vitally connected with the Head of the body and with each other. This idea he now elaborates in a remarkable manner.

rwp@1Corinthians:12:13 @{Were we all baptized into one body} (\hˆmeis pantes eis hen s“ma ebaptisthˆmen\). First aorist passive indicative of \baptiz“\ and so a reference to a definite past event with each of them of different races, nations, classes, when each of them put on the outward badge of service to Christ, the symbol of the inward changes already wrought in them by the Holy Spirit (Galatians:3:27; strkjv@Romans:6:2ff.|). {And were all made to drink of one Spirit} (\kai pantes hen pneuma epotisthˆmen\). First aorist passive indicative of \potiz“\, old verb, to give to drink. The accusative \hen pneuma\ is retained in the passive as often with verbs that in the active take two accusatives. The reference is to a definite act in the past, probably to the inward experience of the Holy Spirit symbolized by the act of baptism.

rwp@1Corinthians:12:15 @{If the foot shall say} (\ean eipˆi ho pous\). Condition of third class (\ean\ and second aorist subjunctive \eipˆi\). In case the foot say. {I am not of the body} (\ouk eimi ek tou s“matos\). I am independent of the body, not dependent on the body. {It is not therefore not of the body} (\ou para touto ouk estin ek tou s“matos\). Thinking or saying so does not change the fact. \Para touto\ here means "alongside of this" (cf. IV Macc. strkjv@10:19) and so "because of," a rare use (Robertson, _Grammar_, p. 616). The two negatives (\ou--ouk\) do not here destroy one another. Each retains its full force.

rwp@1Corinthians:12:18 @{But now} (\nun de\). But as things are, in contrast to that absurdity. {Hath God set} (\ho theos etheto\). Second aorist middle indicative. God did it and of himself. {Even as it pleased him} (\kath“s ˆthelˆsen\). Why challenge God's will? Cf. strkjv@Romans:9:20|.

rwp@1Corinthians:12:22 @{Nay, much rather} (\alla poll“i mallon\). Adversative sense of \alla\, on the contrary. Songs:far from the more dignified members like the eye and the head being independent of the subordinate ones like the hands and feet, they are "much more" (_argumentum a fortiori_, "by much more" \poll“i mallon\, instrumental case) in need of therm. {Those members of the body which seem to be more feeble are necessary} (\ta dokounta melˆ tou s“matos asthenestera huparchein anagkaia estin\). Things are not always what they seem. The vital organs (heart, lungs, liver, kidneys) are not visible, but life cannot exist without them.

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

rwp@1Corinthians:12:26 @{Suffer with it} (\sunpaschei\). Medical term in this sense in Hippocrates and Galen. In N.T only here and strkjv@Romans:8:17| (of our suffering with Christ). One of Solon's Laws allowed retaliation by any one for another's injuries. Plato (_Republic_, V, 462) says the body politic "feels the hurt" as the whole body feels a hurt finger. {Rejoice with it} (\sunchairei\). This is fortunately true also. One may tingle with joy all over the body thanks to the wonderful nervous system and to the relation between mind and matter. See strkjv@13:6| for joy of love with truth.

rwp@1Corinthians:12:27 @{Severally} (\ek merous\). See strkjv@Romans:11:25| \apo merous\ (in part). Each has his own place and function in the body of Christ.

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

rwp@1Corinthians:12:30 @{Do all interpret?} (\mˆ pantes diermˆneuousin?\). He adds this query to the list in 28|, but it is in 10|.

rwp@1Corinthians:13:1 @{With the tongues} (\tais gl“ssais\). Instrumental case. Mentioned first because really least and because the Corinthians put undue emphasis on this gift. Plato (_Symposium_, 197) and many others have written on love, but Paul has here surpassed them all in this marvellous prose-poem. It comes like a sweet bell right between the jangling noise of the gifts in chapters 12 and 14. It is a pity to dissect this gem or to pull to pieces this fragrant rose, petal by petal. Fortunately Paul's language here calls for little comment, for it is the language of the heart. "The greatest, strongest, deepest thing Paul ever wrote" (Harnack). The condition (\ean\ and present subjunctive, \lal“ kai mˆ ech“\, though the form is identical with present indicative) is of the third class, a supposable case. {But have not love} (\agapˆn de mˆ ech“\). This is the _crux_ of the chapter. Love is the way _par excellence_ of strkjv@12:31|. It is not yet clearly certain that \agapˆ\ (a back-formation from \agapa“\) occurs before the LXX and the N.T. Plutarch used \agapˆsis\. Deissmann (_Bible Studies_, p. 198) once suspected it on an inscription in Pisidia. It is still possible that it occurs in the papyri (Prayer to Isis). See _Light from the Ancient East_, p. 75 for details. The rarity of \agapˆ\ made it easier for Christians to use this word for Christian love as opposed to \er“s\ (sexual love). See also Moffatt's Love in the N.T. (1930) for further data. The word is rare in the Gospels, but common in Paul, John, Peter, Jude. Paul does not limit \agapˆ\ at all (both toward God and man). Charity (Latin _caritas_) is wholly inadequate. "Intellect was worshipped in Greece, and power in Rome; but where did St. Paul learn the surpassing beauty of love?" (Robertson and Plummer). Whether Paul had ever seen Jesus in the flesh, he knows him in the spirit. One can substitute Jesus for love all through this panegyric. {I am become} (\gegona\). Second perfect indicative in the conclusion rather than the usual future indicative. It is put vividly, "I am already become." Sounding brass (\chalchos ˆch“n\). Old words. Brass was the earliest metal that men learned to use. Our word _echoing_ is \ˆch“n\, present active participle. Used in strkjv@Luke:21:25| of the roaring of the sea. Only two examples in N.T. {Clanging cymbal} (\kumbalon alalazon\). Cymbal old word, a hollow basin of brass. \Alalaz“\, old onomatopoetic word to ring loudly, in lament (Mark:5:38|), for any cause as here. Only two N.T. examples.

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

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

rwp@1Corinthians:13:7 @{Beareth all things} (\panta stegei\). \Steg“\ is old verb from \stegˆ\, roof, already in strkjv@1Corinthians:9:12; strkjv@1Thessalonians:3:1,5| which see. Love covers, protects, forbears (_suffert_, Vulgate). See strkjv@1Peter:4:8| "because love covers a multitude of sins" (\hoti agapˆ kaluptei phˆthos hamarti“n\), throws a veil over. {Believeth all things} (\panta pisteuei\). Not gullible, but has faith in men. {Hopeth all things} (\panta elpizei\). Sees the bright side of things. Does not despair. \Endureth all things\ (\panta hupomenei\). Perseveres. Carries on like a stout-hearted soldier. If one knows Sir Joshua Reynolds's beautiful painting of the Seven Virtues (the four cardinal virtues of the Stoics--temperance, prudence, fortitude, justice--and the three Christian graces--faith, hope, love), he will find them all exemplified here as marks of love (the queen of them all).

rwp@1Corinthians:13:10 @{That which is perfect} (\to teleion\). The perfect, the full-grown (\telos\, end), the mature. See on ¯2:6|. \Hotan elthˆi\ is second aorist subjunctive with \hotan\, temporal clause for indefinite future time.

rwp@1Corinthians:13:12 @{In a mirror} (\di' esoptrou\). By means of a mirror (\esoptron\, from \opt“\, old word, in papyri). Ancient mirrors were of polished metal, not glass, those in Corinth being famous. {Darkly} (\en ainigmati\). Literally, in an enigma. Old word from \ainissomai\, to express obscurely. This is true of all ancient mirrors. Here only in N.T., but often in LXX. "To see a friend's face in a cheap mirror would be very different from looking at the friend" (Robertson and Plummer). {Face to face} (\pros“pon pros pros“pon\). Note triple use of \pros\ which means facing one as in strkjv@John:1:1|. \Pros“pon\ is old word from \pros\ and \ops\, eye, face. {Shall I know} (\epign“somai\). I shall fully (\epi-\) know. Future middle indicative as \gin“sk“\ (I know) is present active and \epegn“sthˆn\ (I was fully known) is first aorist passive (all three voices).

rwp@1Corinthians:13:13 @{Abideth} (\menei\). Singular, agreeing in number with \pistis\ (faith), first in list. {The greatest of these} (\meiz“n tout“n\). Predicative adjective and so no article. The form of \meiz“n\ is comparative, but it is used as superlative, for the superlative form \megistos\ had become rare in the _Koin‚_ (Robertson, _Grammar_, pp. 667ff.). See this idiom in strkjv@Matthew:11:11; strkjv@18:1; strkjv@23:11|. The other gifts pass away, but these abide forever. Love is necessary for both faith and hope. Does not love keep on growing? It is quite worth while to call attention to Henry Drummond's famous sermon _The Greatest Thing in the World_ and to Dr. J.D. Jones's able book _The Greatest of These_. Greatest, Dr. Jones holds, because love is an attribute of God.

rwp@1Corinthians:14:1 @{Follow after love} (\di“kete tˆn agapˆn\). As if a veritable chase. Paul comes back to the idea in strkjv@12:31| (same use of \zˆloute\) and proves the superiority of prophecy to the other spiritual gifts not counting faith, hope, love of strkjv@13:13|. {But rather that ye may prophesy} (\mallon de hina prophˆteuˆte\). Distinct aim in view as in verse 5|. Old verb from \prophˆtˆs\, common in N.T. Present subjunctive, "that ye may keep on prophesying."

rwp@1Corinthians:14:5 @{Except he interpret} (\ektos ei mˆ diermˆneuˆi\). Pleonastic combination of \ektos\ (preposition except) and \ei mˆ\ (if not, unless) as in strkjv@15:2; strkjv@1Timothy:5:19|. For use of \ei\ with subjunctive rather than \ean\ see strkjv@Phillipians:3:12| (common enough in the _Koin‚_, Robertson, _Grammar_, pp. 1017f., condition of third class). On the verb see on ¯12:30; strkjv@Luke:24:27; strkjv@Acts:9:36|. {Receive} (\labˆi\). Second aorist (ingressive) active subjunctive of \lamban“\, may get edification.

rwp@1Corinthians:14:6 @{If I come} (\ean elth“\). Third class condition, supposable case (aorist subjunctive). {What shall I profit you} (\ti humas “phelˆs“\). Two accusatives with this verb (see strkjv@13:3|). {Unless I speak} (\ean mˆ lalˆs“\). Second condition (also third class) with the one conclusion (cf. strkjv@1Timothy:2:5|).

rwp@1Corinthians:14:7 @{Things without life} (\apsucha\). Without a soul (\a\ privative, \psuchˆ\) or life. Old word only here in N.T. {Pipe} (\aulos\). Old word (from \a“, au“\, to blow), only here in N.T. {Harp} (\kithara\). Old word. Stringed instrument as pipe, a wind instrument. {If they give not a distinction in the sounds} (\ean diastolˆn tois phthoggois mˆ d“i\). Third class condition with second aorist active subjunctive \d“i\ from \did“mi\. Common word in late Greek for difference (\diastell“\, to send apart). In N.T. only here and strkjv@Romans:3:22; strkjv@10:12|. \Phthoggos\ old word (from \phtheggomai\) for musical sounds vocal or instrumental. In N.T. only here and strkjv@Romans:10:18|.

rwp@1Corinthians:14:9 @{Unless ye utter speech easy to be understood} (\ean mˆ eusˆmon logon d“te\). Condition of third class again (\ean\ and aorist subjunctive). \Eusˆmon\ (\eu\, well, \sˆma\, sign) is old word, here only in N.T., well-marked, distinct, clear. Good enunciation, a hint for speakers. {Ye will be speaking into the air} (\esesthe eis aera lalountes\). Periphrastic future indicative (linear action). Cf. \aera der“n\ (beating the air) in strkjv@9:26|. Cf. our talking to the wind. This was before the days of radio.

rwp@1Corinthians:14:10 @{It may be} (\ei tuchoi\). Condition of fourth class (\ei\ and aorist optative of \tugchan“\), if it should happen. Common enough idiom. Cf. \tuchon\ in strkjv@16:6|. {Without signification} (\aph“non\). Old adjective (\a\ privative and \ph“nˆ\). Without the faculty of speech (12:2; strkjv@Acts:8:32; strkjv@2Peter:2:16|).

rwp@1Corinthians:14:15 @{With the understanding also} (\kai t“i no‹\). Instrumental case of \nous\. Paul is distinctly in favour of the use of the intellect in prayer. Prayer is an intelligent exercise of the mind. {And I will sing with the understanding also} (\psal“ de kai t“i no‹\). There was ecstatic singing like the rhapsody of some prayers without intelligent words. But Paul prefers singing that reaches the intellect as well as stirs the emotions. Solos that people do not understand lose more than half their value in church worship. \Psall“\ originally meant to play on strings, then to sing with an accompaniment (Ephesians:5:19|), and here apparently to sing without regard to an instrument.

rwp@1Corinthians:14:16 @{Else if thou bless with the spirit} (\epei ean eulogˆis en pneumati\). Third class condition. He means that, if one is praying and praising God (10:16|) in an ecstatic prayer, the one who does not understand the ecstasy will be at a loss when to say "amen" at the close of the prayer. In the synagogues the Jews used responsive amens at the close of prayers (Nehemiah:5:13; strkjv@8:6; strkjv@1Chronicles:16:36; strkjv@Psalms:106:48|). {He that filleth the place of the unlearned} (\ho anaplˆr“n ton topon tou idi“tou\). Not a special part of the room, but the position of the \idi“tou\ (from \idios\, one's own), common from Herodotus for private person (Acts:4:13|), unskilled (2Corinthians:11:6|), uninitiated (unlearned) in the gift of tongues as here and verses 23f|. {At thy giving of thanks} (\epi tˆi sˆi eucharistiƒi\). Just the prayer, not the Eucharist or the Lord's Supper, as is plain from verse 17|.

rwp@1Corinthians:14:23 @{Will they not say that ye are mad?} (\ouk erousin hoti mainesthe?\). These unbelievers unacquainted (\idi“tai\) with Christianity will say that the Christians are raving mad (see on ¯Acts:12:15; strkjv@26:24|). They will seem like a congregation of lunatics.

rwp@1Corinthians:14:26 @{When ye come together} (\hotan sunerchˆsthe\). Present middle subjunctive, repetition, whenever ye come together, in contrast with special case (\ean sunelthˆi\, second aorist subjunctive) in verse 23|.

rwp@1Corinthians:14:27 @{By two} (\kata duo\). According to two, ratio. {Or at most} (\ˆ to pleiston\). Adverbial accusative, "or at the most." {Three} (\treis\). \Kata\ to be repeated. {And that in turn} (\kai ana meros\). One at a time and not over three in all.

rwp@1Corinthians:14:34 @{Keep silence in the churches} (\en tais ekklˆsiais sigat“san\). The same verb used about the disorders caused by speakers in tongues (verse 28|) and prophets (30|). For some reason some of the women were creating disturbance in the public worship by their dress (11:2-16|) and now by their speech. There is no doubt at all as to Paul's meaning here. In church the women are not allowed to speak (\lalein\) nor even to ask questions. They are to do that {at home} (\en oik“i\). He calls it a shame (\aischron\) as in strkjv@11:6| (cf. strkjv@Ephesians:5:12; strkjv@Titus:1:11|). Certainly women are still in subjection (\hupotassesth“san\) to their husbands (or ought to be). But somehow modern Christians have concluded that Paul's commands on this subject, even strkjv@1Timothy:2:12|, were meant for specific conditions that do not apply wholly now. Women do most of the teaching in our Sunday schools today. It is not easy to draw the line. The daughters of Philip were prophetesses. It seems clear that we need to be patient with each other as we try to understand Paul's real meaning here.

rwp@1Corinthians:14:37 @{The commandment of the Lord} (\Kuriou entolˆ\). The prophet or the one with the gift of tongues or the disturbing woman would be quick to resent the sharp words of Paul. He claims inspiration for his position.

rwp@1Corinthians:15:2 @{In what words I preached it unto you} (\tini logoi euˆggelisamˆn humin\). Almost certainly \tis\ (\tini logoi\, locative or instrumental, in or with) here is used like the relative \hos\ as is common in papyri (Moulton, _Prolegomena_, p. 93f.; Robertson, _Grammar_, p. 737f.). Even so it is not clear whether the clause depends on \gn“riz“\ like the other relatives, but most likely so. {If we hold it fast} (\ei katechete\). Condition of first class. Paul assumes that they are holding it fast. {Except ye believed in vain} (\ektos ei mˆ eikˆi episteusate\). For \ektos ei mˆ\ see on ¯14:5|. Condition of first class, unless in fact ye did believe to no purpose (\eikˆi\, old adverb, only in Paul in N.T.). Paul holds this peril over them in their temptation to deny the resurrection.

rwp@1Corinthians:15:3 @{First of all} (\en pr“tois\). Among first things. _In primis_. Not to time, but to importance. {Which I also received} (\ho kai parelabon\). Direct revelation claimed as about the institution of the Lord's Supper (11:23|) and same verbs used (\pared“ka, parelabon\). Four items given by Paul in explaining "the gospel" which Paul preached. Stanley calls it (verses 1-11|) the creed of the early disciples, but "rather a sample of the exact form of the apostle's early teaching, than a profession of faith on the part of converts" (Vincent). The four items are presented by four verbs (died, \apethanen\, was buried, \etaphˆ\, hath been raised, \egˆgertai\, appeared, \“phthˆ\). {Christ died} (\Christos apethanen\). Historical fact and crucial event. {For our sins} (\huper t“n hamarti“n hˆm“n\). \Huper\ means literally over, in behalf, even instead of (Galatians:3:13|), where used of persons. But here much in the sense of \peri\ (Galatians:1:14|) as is common in _Koin‚_. In strkjv@1Peter:3:18| we have \peri hamarti“n, huper adik“n\. {According to the Scriptures} (\kata tas graphas\). As Jesus showed (Luke:22:37; strkjv@24:25|) and as Peter pointed out (Acts:2:25-27; strkjv@3:35|) and as Paul had done (Acts:13:24f.; strkjv@17:3|). Cf. strkjv@Romans:1:2ff|.

rwp@1Corinthians:15:4 @{And that he was buried} (\kai hoti etaphˆ\). Note \hoti\ repeated before each of the four verbs as a separate item. Second aorist passive indicative of \thapt“\, old verb, to bury. This item is an important detail as the Gospels show. {And that he hath been raised} (\kai hoti egˆgertai\). Perfect passive indicative, not \ˆgerthˆ\ like {rose} of the King James' Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen. {On the third day} (\tˆi hˆmerƒi tˆi tritˆi\). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ's resurrection. We have it in Peter's speech (Acts:10:40|) and Jesus points it out as part of prophecy (Luke:24:46|). The other expression occasionally found "after three days" (Mark:10:34|) is merely free vernacular for the same idea and not even strkjv@Matthew:12:40| disturbs it. See on ¯Luke:24:1| for record of the empty tomb on the first day of the week (the third day).

rwp@1Corinthians:15:5 @{And that he appeared to Cephas} (\kai hoti “phthˆ Kˆphƒi\). First aorist passive indicative of the defective verb \hora“\, to see. Paul means not a mere "vision," but actual appearance. John uses \ephaner“thˆ\ (John:21:14|) from \phanero“\, to make manifest, of Christ's appearance to the seven by the Sea of Galilee. Peter was listed first (\pr“tos\) among the Apostles (Matthew:10:2|). Jesus had sent a special message to him (Mark:16:7|) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke:24:34|), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ's resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when re-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul's own witness given in this undoubted Epistle. The natural way to understand Paul's adverbs of time here is chronological: {then} (\eita\), {then} (\epeita\), {then} (\epeita\), {then} (\eita\), {last of all} (\eschaton pant“n\). {To the twelve} (\tois d“deka\). The technical name. Only ten were present, for Judas was dead and Thomas was absent (John:20:24|).

rwp@1Corinthians:15:6 @{To above five hundred brethren at once} (\epan“ pentakosiois adelphois ephapax\). \Epan“\ here is just an adverb with no effect on the case. As a preposition with the ablative see strkjv@Matthew:5:14|. This incident is the one described in strkjv@Matthew:28:16| the prearranged meeting on the mountain in Galilee. The strength of this witness lies in the fact that the majority (\hoi pleious\) of them were still living when Paul wrote this Epistle, say spring of A.D. 54 or 55, not over 25 years after Christ's resurrection.

rwp@1Corinthians:15:7 @{To James} (\Iak“b“i\). The brother of the Lord. This fact explains the presence of the brothers of Jesus in the upper room (Acts:1:14|). {To all the apostles} (\tois apostolois pasin\). The Ascension of Christ from Olivet.

rwp@1Corinthians:15:8 @{As unto one born out of due time} (\h“sperei t“i ektr“mati\). Literally, as to the miscarriage (or untimely birth). Word first occurs in Aristotle for abortion or miscarriage and occurs in LXX (Numbers:12:12; strkjv@Job:3:16|) and papyri (for miscarriage by accident). The verb \titr“sk“\ means to wound and \ek\ is out. Paul means that the appearance to him came after Jesus had ascended to heaven.

rwp@1Corinthians:15:9 @{The least} (\ho elachistos\). True superlative, not elative. Explanation of the strong word \ektr“ma\ just used. See strkjv@Ephesians:3:8| where he calls himself "less than the least of all saints" and strkjv@1Timothy:1:15| the "chief" (\pr“tos\) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2Corinthians:11:5f.,23|). {Because I persecuted the church of God} (\edi“xa tˆn ekklˆsian tou theou\). There were times when this terrible fact confronted Paul like a nightmare. Who does not understand this mood of contrition?

rwp@1Corinthians:15:10 @{What I am} (\ho eimi\). Not, {who} (\hos\), but {what} (\ho\), neuter singular. His actual character and attainments. All "by the grace of God" (\chariti theou\). {I laboured more abundantly than they all} (\perissoteron aut“n pant“n ekopiasa\). This is sober fact as shown by the Acts and Paul's Epistles. He had tremendous energy and used it. Genius is work, Carlyle said. Take Paul as a specimen.

rwp@1Corinthians:15:11 @{Songs:we preach, and so ye believed} (\hout“s kˆrussomen, kai hout“s episteusate\). This is what matters both for preacher and hearers. This is Paul's gospel. Their conduct in response to his message was on record.

rwp@1Corinthians:15:12 @{Is preached} (\kˆrussetai\). Personal use of the verb, Christ is preached. {How say some among you?} (\p“s legousin en humin tines?\). The question springs naturally from the proof of the fact of the resurrection of Christ (verses 1-11|) and the continual preaching which Paul here assumes by condition of the first class (\ei--kˆrussetai\). There were sceptics in Corinth, possibly in the church, who denied the resurrection of dead people just as some men today deny that miracles happen or ever did happen. Paul's answer is the resurrection of Christ as a fact. It all turns on this fact.

rwp@1Corinthians:15:13 @{Neither hath Christ been raised} (\oude Christos egˆgertai\). He turns the argument round with tremendous force. But it is fair.

rwp@1Corinthians:15:14 @{Vain} (\kenon\). _Inanis_, Vulgate. Old word, empty. Both Paul's preaching and their faith are empty if Christ has not been raised. If the sceptics refuse to believe the fact of Christ's resurrection, they have nothing to stand on.

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

rwp@1Corinthians:15:18 @{Then also} (\ara kai\). Inevitable inference. {Have perished} (\ap“lonto\). Did perish. Second aorist middle indicative of \apollumi\, to destroy, middle, to perish (delivered up to eternal misery). Cf. strkjv@8:11|.

rwp@1Corinthians:15:19 @{We have hoped} (\ˆlpikotes esmen\). Periphrastic perfect active indicative. Hope limited to this life even if "in Christ." {Only} (\monon\) qualifies the whole clause. {Most pitiable} (\eleeinoteroi\). Comparative form, not superlative, of old adjective \eleeinos\, to be pitied, pitiable. If our hope is limited to this life, we have denied ourselves what people call pleasures and have no happiness beyond. The Epicureans have the argument on us. Paul makes morality turn on the hope of immortality. Is he not right? Witness the breaking of moral ties today when people take a merely animal view of life.

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

rwp@1Corinthians:15:21 @{By man also} (\dai di' anthr“pou\). That is Jesus, the God-man, the Second Adam (Romans:5:12|). The hope of the resurrection of the dead rests in Christ.

rwp@1Corinthians:15:22 @{Shall be made alive} (\z“opoiˆthˆsontai\). First future passive indicative of \z“opoie“\, late verb (Aristotle) to give life, to restore to life as here. In verse 36| \z“opoieitai\ is used in the sense of natural life as in strkjv@John:5:21; strkjv@6:63| of spiritual life. It is not easy to catch Paul's thought here. He means resurrection (restoration) by the verb here, but not necessarily eternal life or salvation. Songs:also \pantes\ may not coincide in both clauses. All who die die in Adam, all who will be made alive will be made alive (restored to life) in Christ. The same problem occurs in strkjv@Romans:5:18| about "all," and in verse 19| about "the many."

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

rwp@1Corinthians:15:24 @{Then cometh the end} (\eita to telos\). No verb \ginetai\ in the Greek. Supply "at his coming," the end or consummation of the age or world (Matthew:13:39,49; strkjv@1Peter:4:7|), {When he shall deliver up} (\hotan paradid“i\). Present active subjunctive (not optative) of \paradid“mi\ with \hotan\, whenever, and so quite indefinite and uncertain as to time. Present subjunctive rather than aorist \parad“i\ because it pictures a future proceeding. {To God, even the Father} (\t“i the“i kai patri\). Better, "to the God and Father" or to "His God and Father." The Kingdom belongs to the Father. {When he shall have abolished} (\hotan katargˆsˆi\). First aorist active subjunctive with \hotan\, indefinite future time. Simply, "whenever he shall abolish," no use in making it future perfect, merely aorist subjunctive. On \katarge“\ see strkjv@1Corinthians:6:13; strkjv@13:8,10,11|. {Rule} (\archˆn\), {authority} (\exousian\), {power} (\dunamin\). All forms of power opposing the will of God. Constative aorist tense covering the whole period of conflict with final victory as climax.

rwp@1Corinthians:15:25 @{Till he hath put} (\achri hou thˆi\). Second aorist active subjunctive of \tithˆmi\, "till he put" (no sense in saying "hath put," merely effective aorist tense for climax. \Achri (hou), mechri (hou), he“s (hou)\ all are used for the same idea of indefinite future time.

rwp@1Corinthians:15:26 @{The last enemy that shall be abolished is death} (\eschatos echthros katargeitai ho thanatos\). A rather free translation. Literally, "death (note article, and so subject) is done away (prophetic or futuristic use of present tense of same verb as in verse 24|), the last enemy" (predicate and only one "last" and so no article as in strkjv@1John:2:18|).

rwp@1Corinthians:15:27 @{He put} (\hupetaxen\). First aorist active of \hupotass“\, to subject. Supply God (\theos\) as subject (Psalms:8:7|). See strkjv@Hebrews:2:5-9| for similar use. Cf. strkjv@Psalms:8|. {But when he saith} (\hotan de eipˆi\). Here Christ must be supplied as the subject if the reference is to his future and final triumph. The syntax more naturally calls for God as the subject as before. Either way makes sense. But there is no need to take \eipˆi\ (second aorist active subjunctive) as _a futurum exactum_, merely "whenever he shall say." {Are put in subjection} (\hupotetaktai\). Perfect passive indicative, state of completion, final triumph. {It is evident that} (\dˆlon hoti\). Supply \estin\ (is) before \hoti\. {He is excepted who did subject} (\ektos tou hupotaxantos\). "Except the one (God) who did subject (articular aorist active participle) the all things to him (Christ)."

rwp@1Corinthians:15:28 @{And when all things have been subjected} (\hotan de hupotagˆi ta panta\). Second aorist passive subjunctive of \hupotass“\, not perfect. Merely, "when the all things are subjected unto him." The aorist subjunctive has given translators a deal of needless trouble in this passage. It is prophecy, of course. {That God may be all in all} (\hina ˆi ho theos panta en pasin\). The final goal of all God's redemptive plans as Paul has so well said in strkjv@Romans:11:36|. Precisely this language Paul will use of Christ (Colossians:3:11|).

rwp@1Corinthians:15:30 @{Why do we also stand in jeopardy every hour?} (\ti kai hˆmeis kinduneuomen pasan h“ran?\). We also as well as those who receive baptism which symbolizes death. Old verb from \kindunos\ (peril, danger), in N.T. only here and strkjv@Luke:8:23|. Paul's Epistles and Acts (especially chapter strkjv@Acts:19|) throw light on Paul's argument. He was never out of danger from Damascus to the last visit to Rome. There are perils in Ephesus of which we do not know (2Corinthians:1:8f.|) whatever may be true as to an Ephesian imprisonment. G. S. Duncan (_St. Paul's Ephesian Ministry_, 1930) even argues for several imprisonments in Ephesus. The accusative of time (\pasan h“ran\) naturally means all through every hour (extension).

rwp@1Corinthians:15:32 @{After the manner of men} (\kata anthr“pon\). Like men, for applause, money, etc. (4:9ff.; strkjv@Phillipians:3:7|). {If I fought with wild beasts at Ephesus} (\ei ethˆriomachˆsa en Ephes“i\). Late verb from \thˆriomachos\, a fighter with wild beasts. Found in inscriptions and in Ignatius. Those who argue for an Ephesian imprisonment for Paul and Ephesus as the place where he wrote the imprisonment epistles (see Duncan's book just mentioned) take the verb literally. There is in the ruins of Ephesus now a place called St. Paul's Prison. But Paul was a Roman citizen and it was unlawful to make such a one be a \thˆriomachos\. If he were cast to the lions unlawfully, he could have prevented it by claiming his citizenship. Besides, shortly after this Paul wrote II Corinthians, but he does not mention so unusual a peril in the list in strkjv@2Corinthians:11:23f|. The incident, whatever it was, whether literal or figurative language, took place before Paul wrote I Corinthians. {What doth it profit me?} (\ti moi to ophelos?\). What the profit to me? {Let us eat and drink} (\phag“men kai pi“men\). Volitive second aorist subjunctives of \esthi“\ and \pin“\. Cited from strkjv@Isaiah:22:13|. It is the outcry of the people of Jerusalem during the siege of Jerusalem by the Assyrians. At Anchiale near Tarsus is a statue of Sardanapalus with the inscription: "Eat, drink, enjoy thyself. The rest is nothing." This was the motto of the Epicureans. Paul is not giving his own view, but that of people who deny the resurrection.

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

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

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

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

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

rwp@1Corinthians:15:45 @{Became a living soul} (\egeneto eis psuchˆn z“san\). Hebraistic use of \eis\ in predicate from LXX. God breathed a soul (\psuchˆ\) into "the first man." {The last Adam became a life-giving spirit} (\ho eschatos Adam eis pneuma z“opoioun\). Supply \egeneto\ (became). Christ is the crown of humanity and has power to give us the new body. In strkjv@Romans:5:12-19| Paul calls Christ the Second Adam.

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

rwp@1Corinthians:15:48 @{As is the earthly} (\hoios ho choikos\). Masculine gender because of \anthr“pos\ and correlative pronouns (\hoios, toioutoi\) of character or quality. All men of dust (\cho‹koi\) correspond to "the man of dust" (\ho cho‹kos\), the first Adam. {As is the heavenly} (\hoios ho epouranios\). Christ in his ascended state (1Thessalonians:4:16; strkjv@2Thessalonians:1:7; strkjv@Ephesians:2:6,20; strkjv@Phillipians:3:20f.|).

rwp@1Corinthians:15:49 @{We shall also bear} (\phoresomen kai\). Old MSS. (so Westcott and Hort) read \phores“men kai\. Volitive aorist active subjunctive, Let us also bear. Ellicott strongly opposes the subjunctive. It may be merely the failure of scribes to distinguish between long o and short o. Paul hardly means to say that our attaining the resurrection body depends on our own efforts! A late frequentative form of \pher“\.

rwp@1Corinthians:15:50 @{Cannot inherit} (\klˆronomˆsai ou dunantai\). Hence there must be a change by death from the natural body to the spiritual body. In the case of Christ this change was wrought in less than three days and even then the body of Jesus was in a transition state before the Ascension. He ate and could be handled and yet he passed through closed doors. Paul does not base his argument on the special circumstances connected with the risen body of Jesus.

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

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

rwp@1Corinthians:16:2 @{Upon the first day of the week} (\kata mian sabbatou\). For the singular \sabbatou\ (sabbath) for week see strkjv@Luke:18:12; strkjv@Mark:16:9|. For the use of the cardinal \mian\ in sense of ordinal \pr“tˆn\ after Hebrew fashion in LXX (Robertson, _Grammar_, p. 672) as in strkjv@Mark:16:2; strkjv@Luke:24:1; strkjv@Acts:20:7|. Distributive use of \kata\ also. {Lay by him in store} (\par' heaut“i tithet“ thˆsauriz“n\). By himself, in his home. Treasuring it (cf. strkjv@Matthew:6:19f|. for \thˆsauriz“\). Have the habit of doing it, \tithet“\ (present imperative). {As he may prosper} (\hoti ean euod“tai\). Old verb from \eu\, well, and \hodos\, way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and strkjv@Romans:1:10; strkjv@3John:1:2|. It is uncertain what form \euod“tai\ is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, _Prolegomena_, p. 54). The old MSS. had no accents. Some MSS. even have \euod“thˆi\ (first aorist passive subjunctive). But the sense is not altered. \Hoti\ is accusative of general reference and \ean\ can occur either with the subjunctive or indicative. This rule for giving occurs also in strkjv@2Corinthians:8:12|. Paul wishes the collections to be made before he comes.

rwp@1Corinthians:16:3 @{When I arrive} (\hotan paragen“mai\). Whenever I arrive, indefinite temporal conjunction \hotan\ and second aorist middle subjunctive. {Whomsoever ye shall approve by letters} (\hous ean dokimasˆte di' epistol“n\). Indefinite relative with \ean\ and aorist subjunctive of \dokimaz“\ (to test and so approve as in strkjv@Phillipians:1:10|). "By letters" to make it formal and regular and Paul would approve their choice of messengers to go with him to Jerusalem (2Corinthians:8:20ff.|). Curiously enough no names from Corinth occur in the list in strkjv@Acts:20:4|. {To carry} (\apenegkein\). Second aorist active infinitive of \apopher“\, to bear away. {Bounty} (\charin\). Gift, grace, as in strkjv@2Corinthians:8:4-7|. As a matter of fact, the messengers of the churches (\apostoloi ekklˆsi“n\ strkjv@2Corinthians:8:23|) went along with Paul to Jerusalem (Acts:20:4f.|).

rwp@1Corinthians:16:5 @{When I shall have passed through Macedonia} (\hotan Makedonian dielth“\). "Whenever I pass through (second aorist active subjunctive of \dierchomai\) Macedonia" (see construction in verse 3|). {I do pass through} (\dierchomai\). I plan to pass through, futuristic use of present indicative.

rwp@1Corinthians:16:6 @{It may be} (\tuchon\). Neuter accusative of second aorist active participle of \tugchan“\ used as an adverb (in Plato and Xenophon, but nowhere else in N.T.). {Or even winter} (\ˆ kai paracheimas“\). Future active of late verb \paracheimaz“\ (\cheim“n\, winter). See on ¯Acts:27:12; strkjv@28:11; strkjv@Titus:3:12|. He did stay in Corinth for three months (Acts:20:3|), probably the coming winter. {Whithersoever I go} (\hou ean poreu“mai\). Indefinite local clause with subjunctive. As a matter of fact, Paul had to flee from a conspiracy in Corinth (Acts:20:3|).

rwp@1Corinthians:16:15 @{Ye know} (\oidate\). _Koin‚_ form for second perfect indicative used as present of \hora“\. Parenthetic clause through rest of the verse. Stephanas is mentioned also in strkjv@1:16| and in strkjv@16:17|. For \aparchˆ\ see on ¯15:20,23|. {They have set themselves} (\etaxan heautous\). Remarkable statement worthy of attention today. This noble family appointed themselves to be ministers to the saints that needed it (the poor and needy). Personal work for Christ is still the only way to win the world for Christ, voluntary personal work. If all Christians did it!

rwp@1Corinthians:16:17 @{At the coming} (\epi tˆi parousiƒi\). At the coming here of Stephanas, etc., the very word used of the \parousia\ of Christ (15:23|). {That which was lacking on your part they supplied} (\to humeteron husterˆma houtoi aneplˆr“san\). Either "these filled up my lack of you" or "these filled up your lack of me." Either makes perfectly good sense and both were true. Which Paul meant we cannot tell.

rwp@1Corinthians:16:20 @{With a holy kiss} (\en philˆmati hagi“i\). In the synagogue men kissed men and women kissed women. This was the Christian custom at a later date and apparently so here. See strkjv@1Thessalonians:5:26; strkjv@2Corinthians:13:12; strkjv@Romans:3:8; strkjv@1Peter:5:14|. It seems never to have been promiscuous between the sexes.

rwp@1Corinthians:16:21 @{Of me Paul with mine own hand} (\tˆi emˆi cheiri Paulou\). Literally, "With the hand of me Paul." The genitive \Paulou\ is in apposition with the possessive pronoun \emˆi\ which is in the instrumental case just as in strkjv@2Thessalonians:3:17|, the sign in every Epistle. He dictated, but signed at the end. If we only had that signature on that scrap of paper.

rwp@1Corinthians:16:22 @\Anathema\. The word seems a bit harsh to us, but the refusal to love Christ (\ou philei\) on the part of a nominal Christian deserves \anathema\ (see on ¯12:3| for this word). \Maran atha\. This Aramaic phrase means "Our Lord (\maran\) cometh (\atha\)" or, used as a proleptic perfect, "has come." It seems to be a sort of watchword (cf. strkjv@1Thessalonians:4:14ff.; strkjv@James:5:7f.; strkjv@Phillipians:4:5; strkjv@Revelation:1:7; strkjv@3:11; strkjv@22:20|), expressing the lively hope that the Lord will come. It was a curious blunder in the King James Version that connected \Maran atha\ with \Anathema\.

rwp@1John:2:8 @{Again a new commandment} (\palin entolˆn kainˆn\). Paradox, but truth. Old in teaching (as old as the story of Cain and Abel, strkjv@3:11f.), but new in practice. For this use of \palin\ for a new turn see strkjv@John:16:28|. To walk as Christ walked is to put in practice the old commandment and so make it new (ever new and fresh), as love is as old as man and fresh in every new experience. {True in him and in you} (\alˆthes en aut“i kai en humin\). This newness is shown supremely in Christ and in disciples when they walk as Jesus did (verse 6|). {Because} (\hoti\). Explanation of the paradox. {Is passing away} (\paragetai\). Present middle indicative of \parag“\, old verb, to lead by, to go by (intransitive), as in strkjv@Matthew:20:30|. Night does pass by even if slowly. See this verb in verse 17| of the world passing by like a procession. {True} (\alˆthinon\). Genuine, reliable, no false flicker. {Already shineth} (\ˆdˆ phainei\). Linear present active, "is already shining" and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. strkjv@John:1:5-9|), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See strkjv@1:5|.

rwp@1John:2:11 @{Blinded} (\etuphl“sen\). First aorist active indicative of \tuphlo“\, the very verb and form used in strkjv@2Corinthians:4:4| of the god of this age to keep men from beholding the illumination of the gospel of the glory of Christ who is the image of God. The first part of the verse repeats verse 9|, but adds this vivid touch of the blinding power of darkness. In the Mammoth Cave of Kentucky the fish in Echo River have eye-sockets, but no eyes.

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

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

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

rwp@1John:2:19 @{From us} (\ex hˆm“n\) {--of us} (\ex hˆm“n\). The same idiom, \ex\ and the ablative case (\hˆm“n\), but in different senses to correspond with \exˆlthan\ (they went out from our membership) and \ouk ˆsan\ (they were not of us in spirit and life). For \ex\ in the sense of origin see strkjv@John:17:15|, for \ex\ in the sense of likeness, strkjv@John:17:14|. {For if they had been of us} (\ei gar ex hˆm“n ˆsan\). Condition of second class with \ei\ and imperfect tense (no aorist for \eimi\). {They would have continued} (\memenˆkeisan an\). Past perfect of \men“\, to remain, without augment, with \an\ in apodosis of second-class condition. {With us} (\meth' hˆm“n\). In fellowship, for which see \meta\ in strkjv@1:3|. They had lost the inner fellowship and then apparently voluntarily broke the outward. {But they went} (\all'\). Ellipsis of the verb \exˆlthan\ above, a common habit (ellipse) in John s Gospel (1:8; strkjv@9:3; strkjv@13:18; strkjv@15:25|). {That they might be made manifest} (\hina phaner“th“sin\). Purpose clause with \hina\ and the first aorist passive subjunctive of \phanero“\, for which verb see strkjv@John:21:1; strkjv@Colossians:3:4|. See strkjv@2Corinthians:3:3| for the personal construction with \hoti\ as here. {They all are not} (\ouk eisin pantes\). Not just some, but all, as in strkjv@2:21; strkjv@3:5|. These antichrists are thus revealed in their true light.

rwp@1John:2:20 @{Anointing} (\chrisma\). Old word for result (\mat\) and for the material, from \chri“\, to anoint, perhaps suggested by the use of \antichristoi\ in verse 18|. Christians are "anointed ones," \christoi\ in this sense, with which compare strkjv@Psalms:105:15|: "Touch not my anointed ones" (\mˆ hapsˆsthe t“n christ“n mou\). These antichrists posed as the equals of or even superior to Christ himself. But followers of Christ do have "the oil of anointing" (\to elaion tou chrismatos\, strkjv@Exodus:29:7|), the Holy Spirit. This word in the N.T. only here and verse 27|. Later the term was applied to baptism after baptismal remission came to be taught (Tertullian, etc.). {From the Holy One} (\apo tou hagiou\). They receive this anointing of the Holy Spirit from the Anointed One, Jesus Christ (the Holy One). Cf. strkjv@John:6:69; strkjv@Acts:3:14|. {And ye know all things} (\kai oidate panta\). But the best MSS. read \pantes\ rather than \panta\, "Ye all know it." This anointing is open to all Christians, not just a select few.

rwp@1John:2:21 @{I have not written} (\ouk egrapsa\). Not epistolary aorist (2:14|), but a reference to what he has just said. {And because no lie is of the truth} (\kai hoti pƒn pseudos ek tˆs alˆtheias ouk estin\). Not certain whether \hoti\ here is causal (because) or declarative (that). Either makes sense. Note the idiomatic use of \ek\ and \pƒn--ouk=ouden\ (no) as in verse 19|.

rwp@1John:2:22 @{The liar} (\ho pseustˆs\). The liar (with the article) _par excellence_. Rhetorical question to sharpen the point made already about lying in strkjv@1:6,10; strkjv@2:4,21|. See strkjv@5:5| for a like rhetorical question. {But} (\ei mˆ\). Except, if not. {That denieth that Jesus is the Christ} (\ho arnoumenos hoti Iˆsous ouk estin ho Christos\). Common Greek idiom for \ouk\ to appear after \arneomai\ like redundant \mˆ\ in strkjv@Luke:20:27; strkjv@Hebrews:12:19|. The old Latin retains _non_ here as old English did (Shakespeare, _Comedy of Errors_ IV. ii. 7, "He denied you had in him no right"). The Cerinthian Gnostics denied the identity of the man Jesus and Christ (an \aeon\, they held) like the modern Jesus or Christ controversy. {This is the antichrist} (\houtos estin ho antichristos\). The one just mentioned, Cerinthus himself in particular. {Even he that denieth the Father and the Son} (\ho arnoumenos ton patera kai ton huion\). This is the inevitable logic of such a rejection of the Son of God. Jesus had himself said this very same thing (John:5:23f.|).

rwp@1John:2:23 @{Hath not the Father} (\oude ton patera echei\). "Not even does he have the Father" or God (2John:1:9|). {He that confesseth the Son} (\ho homolog“n ton huion\). Because the Son reveals the Father (John:1:18; strkjv@14:9|). Our only approach to the Father is by the Son (John:14:6|). Confession of Christ before men is a prerequisite for confession by Christ before the Father (Matthew:10:32; strkjv@Luke:12:8|).

rwp@1John:2:24 @{As for you} (\humeis\). Emphatic proleptic position before the relative \ho\ and subject of \ˆkousate\, a familiar idiom in strkjv@John:8:45; strkjv@10:29|, etc. Here for emphatic contrast with the antichrists. See strkjv@1:1| for \ap' archˆs\ (from the beginning). {Let abide in you} (\en humin menet“\). Present active imperative of \men“\, to remain. Do not be carried away by the new-fangled Gnostic teaching.

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:2:27 @{And as for you} (\kai humeis\). Prolepsis again as in verse 24|. {Which ye received of him} (\ho elabete ap' autou\). Second aorist active indicative of \lamban“\, a definite experience, this anointing (\chrisma\), from Christ himself as in verse 20|. This Paraclete was promised by Christ (John:14:26; strkjv@16:13ff.|) and came on the great Pentecost, as they knew, and in the experience of all who yielded themselves to the Holy Spirit. {That any one teach you} (\hina tis didaskˆi humas\). Sub-final use of \hina\ and the present active subjunctive of \didask“\, "that any one keep on teaching you." {Teacheth you} (\didaskei humas\). Present active indicative. The Holy Spirit was to bring all things to their remembrance (John:14:26|) and to bear witness concerning Christ (John:15:26; strkjv@16:12-15|). Yet they need to be reminded of what they already know to be "true" (\alˆthes\) and "no lie" (\ouk estin pseudos\), according to John's habit of positive and negative (1:5|). Songs:he exhorts them to "abide in him" (\menete en aut“i\, imperative active, though same form as the indicative). Precisely so Jesus had urged that the disciples abide in him (John:15:4f.|).

rwp@1John:2:28 @{And now} (\kai nun\). John tenderly repeats the exhortation, "keep on abiding in him." {If he shall be manifested} (\ean phaner“thˆi\). Condition of third class with \ean\ and first aorist passive subjunctive as in verse 19; strkjv@Colossians:3:3|. A clear reference to the second coming of Christ which may be at any time. {That we have boldness} (\hina sch“men parrˆsian\). Purpose clause with \hina\ and the ingressive second aorist active subjunctive of \ech“\, "that we may get boldness." {And not be ashamed} (\kai mˆ aischunth“men\). Likewise negative purpose (after John's fashion) with \mˆ\ and the first aorist passive subjunctive of \aischun“\, to put to shame. {Before him} (\ap' autou\). "From him," as if shrinking away from Christ in guilty surprise. See strkjv@2Thessalonians:1:9| for this use of \apo\ (from the face of the Lord).

rwp@1John:2:29 @{If ye know} (\ean eidˆte\). Third-class condition again with \ean\ and second perfect active subjunctive of \oida\. If ye know by intuitive or absolute knowledge that Christ (because of verse 28|) is righteous, then "ye know" or "know ye" (\gin“skete\ either indicative or imperative) by experimental knowledge (so \gin“sk“\ means in contrast with \oida\). {Is begotten} (\gegennˆtai\). Perfect passive indicative of \genna“\, stands begotten, the second birth (regeneration) of strkjv@John:3:3-8|. {Of him} (\ex autou\). Plainly "of God" in verse 9| and so apparently here in spite of \dikaios\ referring to Christ. Doing righteousness is proof of the new birth.

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

rwp@1John:3:10 @{In this} (\en tout“i\). As already shown. A life of sin is proof that one is a child of the devil and not of God. This is the line of cleavage that is obvious to all. See strkjv@John:8:33-39| for the claim of the Pharisees to be the children of Abraham, whereas their conduct showed them to be children of the devil. This is not a popular note with an age that wishes to remove all distinctions between Christians and the world. {Doeth not righteousness} (\ho mˆ poi“n dikaiosunˆn\). Habit (linear present participle) again of not doing righteousness, as in verse 7| of doing it. Cf. \poiei\ and \mˆ poi“n\ (doing and not doing) in strkjv@Matthew:7:24,26|. {Neither} (\kai\). Literally, "and," but with the ellipsis of \ouk estin ek tou theou\ (is not of God). The addition here of this one item about not loving (\mˆ agap“n\) one's brother is like Paul's summary in strkjv@Romans:13:9|, a striking illustration of the general principle just laid down and in accord with strkjv@2:9-11|.

rwp@1John:3:12 @{Of the evil one} (\ek tou ponˆrou\). Ablative case and the same for neuter and masculine singular, but verse 10| makes it clear that the reference is to the devil. {Slew} (\esphaxen\). First aorist active indicative of \sphaz“\, old verb, to slay, to butcher, to cut the throat (Latin _jugulare_) like an ox in the shambles, in N.T. only here and Rev. (Revelation:5:6,9,12|, etc.). {Wherefore?} (\charin tinos;\). "For the sake of what?" Post-positive preposition (Ephesians:3:1,14|) except here. The interpretation of the act of Cain (Genesis:4:8ff.|) is an addition to the narrative, but in accord with strkjv@Hebrews:11:4|. Jealousy led to murder.

rwp@1John:3:23 @{His commandment} (\hˆ entolˆ autou\). {That} (\hina\). Subfinal use of \hina\ in apposition with \entolˆ\ (commandment) and explanatory of it, as in strkjv@John:15:12| (\entolˆ hina\). See Christ's summary of the commandments (Mark:12:28-31; strkjv@Matthew:22:34-40|). Songs:these two points here (1) {We should believe} (\pisteus“men\, first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive \pisteu“men\) either in a crisis (aorist) or the continuous tenor (present) of our lives. The "name" of Jesus Christ here stands for all that he is, "a compressed creed " (Westcott) as in strkjv@1:3|. Note dative \onomati\ here with \pisteu“\ as in strkjv@5:10|, though \eis onoma\ (on the name) in strkjv@5:13; strkjv@John:1:12; strkjv@2:23; strkjv@3:18|. But (2) we should love one another" (\agap“men allˆlous\), as he has already urged (2:7f.; strkjv@3:11|) and as he will repeat (4:7,11f.; strkjv@2John:1:5|) as Jesus (even as he gave us commandment, that is Christ) had previously done (John:13:34; strkjv@15:12,17|). There are frequent points of contact between this Epistle and the words of Jesus in strkjv@John:13-17|.

rwp@1John:3:24 @{And he in him} (\kai autos en aut“i\). That is "God abides in him" as in strkjv@4:15|. We abide in God and God abides in us through the Holy Spirit (John:14:10,17,23; strkjv@17:21|). "Therefore let God be a home to thee, and be thou the home of God: abide in God, and let God abide in thee" (Bede). {By the Spirit} (\ek tou pneumatos\). It is thus (by the Holy Spirit, first mention in this Epistle and "Holy" not used with "Spirit" in this Epistle or the Apocalypse) that we know that God abides in us. {Which} (\hou\). Ablative case by attraction from accusative \ho\ (object of \ed“ken\) to agree with \pneumatos\ as often, though not always. It is a pity that the grammatical gender (which) is retained here in the English instead of "whom," as it should be.

rwp@1John:4:1 @{Beloved} (\agapˆtoi\). Three times in this chapter (1,7,11|) we have this tender address on love. {Believe not every spirit} (\mˆ panti pneumati pisteuete\). "Stop believing," as some were clearly carried away by the spirits of error rampant among them, both Docetic and Cerinthian Gnostics. Credulity means gullibility and some believers fall easy victims to the latest fads in spiritualistic humbuggery. {Prove the spirits} (\dokimazete ta pneumata\). Put them to the acid test of truth as the metallurgist does his metals. If it stands the test like a coin, it is acceptable (\dokimos\, strkjv@2Corinthians:10:18|), otherwise it is rejected (\adokimos\, strkjv@1Corinthians:9:27; strkjv@2Corinthians:13:5-7|). {Many false prophets} (\polloi pseudoprophˆtai\). Jesus had warned people against them (Matthew:7:15|), even when they as false Christs work portents (Matthew:24:11,24; strkjv@Mark:13:22|). It is an old story (Luke:6:26|) and recurs again and again (Acts:13:6; strkjv@Revelation:16:13; strkjv@19:20; strkjv@20:10|) along with false teachers (2Peter:2:1|). {Are gone out} (\exelˆluthasin\). Perfect active indicative of \exerchomai\. Cf. aorist in strkjv@2:19|. They are abroad always.

rwp@1John:4:18 @{Fear} (\phobos\). Like a bond-slave (Romans:8:15|), not the reverence of a son (\eulabeia\, strkjv@Hebrews:5:7f.|) or the obedience to a father (\en phob“i\, strkjv@1Peter:1:17|). This kind of dread is the opposite of \parrˆsia\ (boldness). {Perfect love} (\hˆ teleia agapˆ\). There is such a thing, perfect because it has been perfected (verses 12,17|). Cf. strkjv@James:1:4|. {Casteth out fear} (\ex“ ballei ton phobon\). "Drives fear out" so that it does not exist in real love. See \ekball“ ex“\ in strkjv@John:6:37; strkjv@9:34f.; strkjv@12:31; strkjv@15:6| to turn out-of-doors, a powerful metaphor. Perfect love harbours no suspicion and no dread (1Corinthians:13|). {Hath punishment} (\kolasin echei\). Old word, in N.T. only here and strkjv@Matthew:25:46|. \Tim“ria\ has only the idea of penalty, \kolasis\ has also that of discipline, while \paideia\ has that of chastisement (Hebrews:12:7|). The one who still dreads (\phoboumenos\) has not been made perfect in love (\ou tetelei“tai\). Bengel graphically describes different types of men: "sine timore et amore; cum timore sine amore; cum timore et amore; sine timore cum amore."

rwp@1John:4:20 @{If a man say} (\ean tis eipˆi\). Condition of third class with \ean\ and second aorist active subjunctive. Suppose one say. Cf. strkjv@1:6|. {I love God} (\Agap“ ton theon\). Quoting an imaginary disputant as in strkjv@2:4|. {And hateth} (\kai misei\). Continuation of the same condition with \ean\ and the present active subjunctive, "and keep on hating." See strkjv@2:9; strkjv@3:15| for use of \mise“\ (hate) with \adelphos\ (brother). A liar (\pseustˆs\). Blunt and to the point as in strkjv@1:10; strkjv@2:4|. {That loveth not} (\ho mˆ agap“n\). "The one who does not keep on loving" (present active negative articular participle). {Hath seen} (\he“raken\). Perfect active indicative of \hora“\, the form in strkjv@John:1:18| used of seeing God. {Cannot love} (\ou dunatai agapƒin\). "Is not able to go on loving," with which compare strkjv@2:9|, \ou dunatai hamartanein\ (is not able to go on sinning). The best MSS. do not have \p“s\ (how) here.

rwp@1John:4:21 @{That} (\hina\). Sub-final object clause in apposition with \entolˆn\ as in strkjv@John:13:34; strkjv@15:13|. {From him} (\ap' autou\). Either God or Christ. See strkjv@Mark:12:29-31| for this old commandment (2:7f.|).

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

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

rwp@1John:5:5 @{And who is he that overcometh?} (\tis estin de ho nik“n?\). Not a mere rhetorical question (2:22|), but an appeal to experience and fact. Note the present active articular participle (\nik“n\) like \nikƒi\ (present active indicative in verse 4|), "the one who keeps on conquering the world." See strkjv@1Corinthians:15:57| for the same note of victory (\nikos\) through Christ. See verse 1| for \ho pisteu“n\ (the one who believes) as here. {Jesus is the Son of God} (\Iˆsous estin ho huios tou theou\). As in verse 1| save that here \ho huios tou theou\ in place of \Christos\ and see both in strkjv@2:22f|. Here there is sharp antithesis between "Jesus" (humanity) and "the Son of God" (deity) united in the one personality.

rwp@1John:5:6 @{This} (\houtos\). Jesus the Son of God (verse 5|). {He that came} (\ho elth“n\). Second aorist active articular participle of \erchomai\, referring to the Incarnation as a definite historic event, the preexistent Son of God "sent from heaven to do God's will" (Brooke). {By water and blood} (\di' hudatos kai haimatos\). Accompanied by (\dia\ used with the genitive both as instrument and accompaniment, as in strkjv@Galatians:5:13|) water (as at the baptism) and blood (as on the Cross). These two incidents in the Incarnation are singled out because at the baptism Jesus was formally set apart to his Messianic work by the coming of the Holy Spirit upon him and by the Father's audible witness, and because at the Cross his work reached its culmination ("It is finished," Jesus said). There are other theories that do not accord with the language and the facts. It is true that at the Cross both water and blood came out of the side of Jesus when pierced by the soldier, as John bore witness (John:19:34|), a complete refutation of the Docetic denial of an actual human body for Jesus and of the Cerinthian distinction between Jesus and Christ. There is thus a threefold witness to the fact of the Incarnation, but he repeats the twofold witness before giving the third. The repetition of both preposition (\en\ this time rather than \dia\) and the article (\t“i\ locative case) argues for two separate events with particular emphasis on the blood ("not only" \ouk monon\, "but" \all'\) which the Gnostics made light of or even denied. {It is the Spirit that beareth witness} (\to pneuma estin to marturoun\). Present active articular participle of \marture“\ with article with both subject and predicate, and so interchangeable as in strkjv@3:4|. The Holy Spirit is the third and the chief witness at the baptism of Jesus and all through his ministry. {Because} (\hoti\). Or declarative "that." Either makes sense. In strkjv@John:15:26| Jesus spoke of "the Spirit of truth" (whose characteristic is truth). Here John identifies the Spirit with truth as Jesus said of himself (John:14:6|) without denying personality for the Holy Spirit.

rwp@1John:5:10 @{Believeth on} (\pisteu“n eis\). John draws a distinction between "not believing God" (\mˆ pisteu“n t“i the“i\) in next clause, the testimony of God about his Son, and surrender to and reliance on the Son as here (\eis\ and the accusative). See the same distinction less clearly drawn in strkjv@John:6:30f|. See also \eis tˆn marturian\ after \pepisteuken\ in this same verse and strkjv@John:2:23|. {In him} (\en haut“i\). "In himself," though the evidence is not decisive between \haut“i\ and \aut“i\. {Hath made} (\pepoiˆken\). Perfect active indicative of \poie“\ like \memarturˆken\ and \pepisteuken\, permanent state. {A liar} (\pseustˆn\). As in strkjv@1:10|, which see. {Because he hath not believed} (\hoti ou pepisteuken\). Actual negative reason with negative \ou\, not the subjective reason as in strkjv@John:3:18|, where we have \hoti mˆ pepisteuken\). The subjective negative is regular with \ho mˆ pisteu“n\. Relative clause here repeats close of verse 9|.

rwp@1John:5:11 @{That God gave} (\hoti ed“ken ho theos\). Declarative \hoti\ in apposition with \marturia\ as in verse 14; strkjv@John:3:19|. Note aorist active indicative \ed“ken\ (from \did“mi\) as in strkjv@3:23f.|, the great historic fact of the Incarnation (John:3:16|), but the perfect \ded“ken\ in strkjv@1John:3:1| to emphasize the abiding presence of God's love. {Eternal life} (\z“ˆn ai“nion\). Anarthrous emphasizing quality, but with the article in strkjv@1:2|. {In his Son} (\en t“i hui“i autou\). This life and the witness also. This is why Jesus who is life (John:14:6|) came to give us abundant life (John:10:10|).

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

rwp@1John:5:14 @{Toward him} (\pros auton\). Fellowship with (\pros\, face to face) Christ. For boldness see strkjv@2:28|. {That} (\hoti\). Declarative again, as in verse 11|. {If we ask anything} (\ean ti ait“metha\). Condition of third class with \ean\ and present middle (indirect) subjunctive (personal interest as in strkjv@James:4:3|, though the point is not to be pressed too far, for see strkjv@Matthew:20:20,22; strkjv@John:16:24,26|). {According to his will} (\kata to thelˆma autou\). This is the secret in all prayer, even in the case of Jesus himself. For the phrase see strkjv@1Peter:4:19; strkjv@Galatians:1:4; strkjv@Ephesians:1:5,11|. {He heareth us} (\akouei hˆm“n\). Even when God does not give us what we ask, in particular then (Hebrews:5:7f.|).

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

rwp@1John:5:17 @{All unrighteousness is sin} (\pƒsa adikia hamartia estin\). Unrighteousness is one manifestation of sin as lawlessness (3:4|) is another (Brooke). The world today takes sin too lightly, even jokingly as a mere animal inheritance. Sin is a terrible reality, but there is no cause for despair. Sin not unto death can be overcome in Christ.

rwp@1John:5:18 @{We know} (\oidamen\). As in strkjv@3:2,14; strkjv@5:15,19,20|. He has "ye know" in strkjv@2:20; strkjv@3:5,15|. {Sinneth not} (\ouch hamartanei\). Lineal present active indicative, "does not keep on sinning," as he has already shown in strkjv@3:4-10|. {He that was begotten of God} (\ho gennˆtheis ek tou theou\). First aorist passive articular participle referring to Christ, if the reading of A B is correct (\tˆrei auton\, not \tˆrei heauton\). It is Christ who keeps the one begotten of God (\gegennˆmenos ek tou theou\ as in strkjv@3:9| and so different from \ho gennˆtheis\ here). It is a difficult phrase, but this is probably the idea. Jesus (John:18:37|) uses \gegennˆmai\ of himself and uses also \tˆre“\ of keeping the disciples (John:17:12,15; strkjv@Revelation:3:10|). {The evil one} (\ho ponˆros\). Masculine and personal as in strkjv@2:13|, not neuter, and probably Satan as in strkjv@Matthew:6:13|, not just any evil man. {Touchest him not} (\ouch haptetai autou\). Present middle indicative of \hapt“\, elsewhere in John only strkjv@John:20:17|. It means to lay hold of or to grasp rather than a mere superficial touch (\thiggan“\, both in strkjv@Colossians:2:21|). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John:6:38f.|).

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

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

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

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

rwp@1Peter:1:5 @{By the power of God} (\en dunamei theou\). No other \dunamis\ (power) like this (Colossians:1:3|). {Are guarded} (\phrouroumenous\). Present (continuous process) passive articular (\tous\) participle of \phroure“\, to garrison, old verb (from \phrouros\ sentinel), a military term (Acts:9:24; strkjv@2Corinthians:11:32|), used of God's love (Phillipians:4:7|) as here. "The inheritance is kept; the heirs are guarded" (Bengel). {Through faith} (\dia piste“s\). Intermediate agency (\dia\), the immediate being (\en\, in, by) God's power. {Unto a salvation} (\eis s“tˆrian\). Deliverance is the goal (\eis\) of the process and final salvation here, consummation as in strkjv@1Thessalonians:5:8|, from \s“tˆr\ (Saviour, from \s“z“\, to save). {Ready} (\hetoimˆn\). Prepared awaiting God's will (Galatians:3:23; strkjv@Romans:8:18|). {To be revealed} (\apokaluphthˆnai\). First aorist passive infinitive of \apokalupt“\, to unveil. Cf. strkjv@Colossians:3:4| for \phanero“\ (to manifest) in this sense. {In the last time} (\en kair“i eschat“i\). This precise phrase nowhere else, but similar ones in strkjv@John:6:39; strkjv@Acts:2:17; strkjv@James:5:3; strkjv@2Timothy:3:1; strkjv@2Peter:3:3; He strkjv@1:2; strkjv@Jude:1:18; strkjv@1John:2:18|. Hort translates it here "in a season of extremity," but it is usually taken to refer to the Day of Judgment. That day no one knows, Jesus said.

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

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

rwp@1Peter:1:8 @{Whom} (\hon\). Relative referring to Christ just before and accusative case, object of both \idontes\ and \agapate\ (ye love). {Not having seen} (\ouk idontes\). Second aorist active participle of \hora“\, to see, with \ouk\ rather than \mˆ\ because it negatives an actual experience in contrast with \mˆ hor“ntes\ (though not seeing, hypothetical case). On whom (\eis hon\) with \pisteuontes\ common construction for "believing on" (\pisteu“ eis\). It is possible that Peter here has in mind the words of Jesus to Thomas as recorded in strkjv@John:20:29| ("Happy are those not seeing and yet believing"). Peter was present and heard the words of Jesus to Thomas, and so he could use them before John wrote his Gospel. {Ye rejoice greatly} (\agalliƒte\). Same form as in verse 6|, only active here instead of middle. {With joy} (\charƒi\). Instrumental case (manner). {Unspeakable} (\aneklalˆt“i\). Late and rare double compound verbal (alpha privative and \eklale“\), here only in N.T., in Dioscorides and Heliodorus, "unutterable," like Paul's "indescribable" (\anekdiˆgˆtos\) gift (2Corinthians:9:15|, here alone in N.T.). {Full of glory} (\dedoxasmenˆi\). Perfect passive participle of \doxaz“\, to glorify, "glorified joy," like the glorified face of Moses (Exodus:34:29ff.; strkjv@2Corinthians:3:10|.

rwp@1Peter:1:9 @{Receiving} (\komizomenoi\). Present middle participle of \komiz“\, old verb, to receive back, to get what is promised (5:4; strkjv@Hebrews:10:36|). {The end of your faith} (\to telos tˆs piste“s\). The conclusion, the culmination of faith (2Corinthians:3:13; strkjv@Romans:2:21f.; strkjv@10:4|). See strkjv@Hebrews:12:2| of Jesus as "Pioneer and Perfecter of Faith." {Even the salvation of your souls} (\s“tˆrian psuch“n\). No "even" in the text, just the accusative of apposition with \telos\, viz., final salvation.

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

rwp@1Peter:1:11 @{Searching} (\eraun“ntes\). Present active participle of \erauna“\, late form for older \ereuna“\ (both in the papyri), uncompounded verb (John:7:52|), the compound occurring in verse 10| above. {What time or what manner of time} (\eis tina ˆ poion kairon\). Proper sense of \poios\ (qualitative interrogative) kept here as in strkjv@1Corinthians:15:35, strkjv@Romans:3:27|, though it is losing its distinctive sense from \tis\ (Acts:23:34|). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled. {The Spirit of Christ which was in them} (\to en autois pneuma Christou\). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans:8:9|), who spoke to the prophets as he would speak to the apostles (John:16:14|). {Did point unto} (\edˆlou\). Imperfect active of \dˆlo“\, to make plain, "did keep on pointing to," though they did not clearly perceive the time. {When it testified beforehand} (\promarturomenon\). Present middle participle of \promarturomai\, a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because \pneuma\ is neuter, but this grammatical gender should not be retained as "it" in English, but should be rendered "he" (and so as to strkjv@Acts:8:15|). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament. {The sufferings of Christ} (\ta eis Christon pathˆmata\). "The sufferings for (destined for) Christ" like the use of \eis\ in verse 10| (\eis humas\ for you). {The glories that should follow them} (\tas meta tauta doxas\). "The after these things (sufferings) glories." The plural of \doxa\ is rare, but occurs in strkjv@Exodus:15:11; strkjv@Hosea:9:11|. The glories of Christ followed the sufferings as in strkjv@4:13; strkjv@5:1,6|.

rwp@1Peter:1:12 @{To whom} (\hois\). Dative plural of the relative pronoun. To the prophets who were seeking to understand. Bigg observes that "the connexion between study and inspiration is a great mystery." Surely, but that is no argument for ignorance or obscurantism. We do the best that we can and only skirt the shore of knowledge, as Newton said. {It was revealed} (\apekaluphthˆ\). First aorist passive indicative of \apokalupt“\, old verb, to reveal, to unveil. Here is revelation about the revelation already received, revelation after research. {Did they minister} (\diˆkonoun\). Imperfect active of \diakone“\, old verb, to minister, "were they ministering." {Have been announced} (\anˆggelˆ\). Second aorist passive indicative of {anaggell“}, to report, to bring back tidings (John:4:25|). {Through them} (\dia t“n\). Intermediate agent (\dia\), "the gospelizers" (\t“n euaggelisamen“n\, articular first aorist middle participle of \euaggeliz“\, to preach the gospel). {By the Holy Ghost} (\pneumati hagi“i\). Instrumental case of the personal agent, "by the Holy Spirit" (without article). {Sent forth from heaven} (\apostalenti\). Second aorist passive participle of \apostell“\ in instrumental case agreeing with \pneumati hagi“i\ (the Spirit of Christ of verse 11|. {Desire} (\epithumousin\). Eagerly desire (present active indicative of \epithume“\, to long for). {To look into} (\parakupsai\). First aorist active infinitive of \parakupt“\, old compound to peer into as in strkjv@Luke:24:12; strkjv@John:20:5,11; strkjv@James:1:25|, which see. For the interest of angels in the Incarnation see strkjv@Luke:2:13f|.

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

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

rwp@1Peter:1:15 @{But like as he which called you is holy} (\alla kata ton kalesanta humas hagion\). This use of \kata\ is a regular Greek idiom (here in contrast with \sunschˆmatizomenoi\). "But according to the holy one calling you or who called you" (first aorist articular participle of \kale“\, to call). God is our standard or pattern (\kata\), not our lusts. {Be ye yourselves also holy} (\kai autoi hagioi genˆthˆte\). First aorist (ingressive) passive imperative of \ginomai\, to become with allusion (\kai\ also) to \kata\ (God as our example), "Do ye also become holy." For \anastrophˆ\ (manner of life) see verse 18; strkjv@2:12; strkjv@3:1-16; strkjv@James:3:13; strkjv@2Peter:2:7|. Peter uses \anastrophˆ\ eight times. The original meaning (turning up and down, back and forth) suited the Latin word _conversatio_ (_converto_), but not our modern "conversation" (talk, not walk).

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

rwp@1Peter:1:18 @{Knowing} (\eidotes\). Second perfect active participle of \oida\, causal participle. The appeal is to an elementary Christian belief (Hort), the holiness and justice of God with the added thought of the high cost of redemption (Bigg). {Ye were redeemed} (\elutr“thˆte\). First aorist passive indicative of \lutro“\, old verb from \lutron\ (ransom for life as of a slave, strkjv@Matthew:20:28|), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, strkjv@Luke:24:21; strkjv@Titus:2:14|. The ransom is the blood of Christ. Peter here amplifies the language in strkjv@Isaiah:52:3f|. {Not with corruptible things} (\ou phthartois\). Instrumental case neuter plural of the late verbal adjective from \phtheir“\ to destroy or to corrupt, and so perishable, in N.T. here, verse 23; strkjv@1Corinthians:9:25; strkjv@15:53f.; strkjv@Romans:1:23|. \Arguri“i ˆ chrusi“i\ (silver or gold) are in explanatory apposition with \phthartois\ and so in the same case. Slaves were set free by silver and gold. {From your vain manner of life} (\ek tˆs mataias hum“n anastrophˆs\). "Out of" (\ek\), and so away from, the pre-Christian \anastrophˆ\ of verse 15|, which was "vain" (\mataias\. Cf. strkjv@Ephesians:4:17-24|). {Handed down from your fathers} (\patroparadotou\). This adjective, though predicate in position, is really attributive in idea, like \cheiropoiˆtou\ in strkjv@Ephesians:2:11| (Robertson, _Grammar_, p. 777), like the French idiom. This double compound verbal adjective (\pater, para, did“mi\), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan's _Vocabulary_; Deissmann, _Bible Studies_, pp. 266f.). The Jews made a wrong use of tradition (Matthew:15:2ff.|), but the reference here seems mainly to Gentiles (1Peter:2:12|).

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

rwp@1Peter:1:20 @{Who was foreknown indeed} (\proegn“smenou men\). Perfect passive participle (in genitive singular agreeing with \Christou\) of \progin“sk“\, old verb, to know beforehand (Romans:8:29; strkjv@2Peter:3:17|). See \progn“sin theou\ in verse 2|. {Before the foundation of the world} (\pro katabolˆs kosmou\). This precise curious phrase occurs in strkjv@John:17:24| in the Saviour's mouth of his preincarnate state with the Father as here and in strkjv@Ephesians:1:4|. We have \apo katabolˆs kosmou\ in strkjv@Matthew:25:34| (\kosmou\ omitted in strkjv@Matthew:13:35|); strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|. \Katabolˆ\ (from \kataball“\) was originally laying the foundation of a house (Hebrews:6:1|). The preincarnate Messiah appears in the counsels of God also in strkjv@1Corinthians:2:7; strkjv@Colossians:1:26f.; strkjv@Ephesians:1:9f.; strkjv@3:9-11; strkjv@Romans:16:25; strkjv@1Timothy:1:9|. {But was manifested} (\phaner“thentos de\). First aorist (ingressive) passive participle of \phanero“\, referring to the Incarnation in contrast with the preexistence of Christ (cf. strkjv@John:1:31; strkjv@1John:3:5,8|). {At the end of the times} (\ep' eschatou t“n chron“n\). Like \ep' eschatou t“n hˆmer“n\ (Hebrews:1:2|). The plural \chronoi\, doubtless referring to successive periods in human history until the fullness of the time came (Galatians:4:4|). {For your sake} (\di' humƒs\). Proof of God's love, not of their desert or worth (Acts:17:30f.; strkjv@Hebrews:11:39f.|).

rwp@1Peter:1:21 @{Who through him are believers in God} (\tous di' autou pistous eis theon\). Accusative case in apposition with \humƒs\ (you), "the through him (that is Christ as in strkjv@1:8; strkjv@Acts:3:16|) believers (\pistous\ correct text of A B) in God." {Which raised} (\ton egeiranta\). Accusative singular articular (agreeing with \theon\) first aorist active participle of \egeir“\ (cf. \di' anastase“s Iˆsou\ in verse 3|). {Gave glory to him} (\doxan aut“i donta\). Second aorist active participle of \did“mi\ agreeing also with \theon\. See Peter's speech in strkjv@Acts:3:13| about God glorifying (\edoxasen\) Jesus and also the same idea by Peter in strkjv@Acts:2:33-36; strkjv@5:31|. {Songs:that your faith and hope might be in God} (\h“ste tˆn pistin hum“n kai elpida eis theon\). \H“ste\ with the infinitive (\einai\) and the accusative of general reference (\pistin kai elpida\) is used in the N.T. as in the _Koin‚_ for either purpose (Matthew:10:1|) or usually result (Mark:4:37|). Hence here result (so that is) is more probable than design.

rwp@1Peter:1:22 @{Seeing ye have purified} (\hˆgnikotes\). Perfect active participle of \hagniz“\, old verb from \hagnos\ (pure), here with \psuchas\ (souls), with \kardias\ (hearts) in strkjv@James:4:8| as in strkjv@1John:3:3| of moral cleansing also. See the ceremonial sense of the word as in LXX in strkjv@John:11:55; strkjv@Acts:21:24,26; strkjv@24:18|. {In your obedience} (\en tˆi hupakoˆi\). With repetition of the idea in strkjv@1:2,14| (children of obedience). {To the truth} (\tˆs aletheias\). Objective genitive with which compare strkjv@John:17:17,19| about sanctification in the truth and strkjv@2Thessalonians:2:12| about believing the truth. There is cleansing power in the truth of God in Christ. {Unfeigned} (\anupokriton\). Late and rare double compound, here alone in Peter, but see strkjv@James:3:17; strkjv@2Corinthians:6:6|, etc. No other kind of \philadelphia\ (brotherly love) is worth having (1Thessalonians:4:9; strkjv@Hebrews:13:1; strkjv@2Peter:1:7|). {From the heart fervently} (\ek kardias ekten“s\). Late adverb (in inscriptions, Polybius, LXX). The adjective \ektenˆs\ is more common (1Peter:4:8|).

rwp@1Peter:1:24 @24,25| Quotation from strkjv@Isaiah:40:6-8| (partly like the LXX, partly like the Hebrew). {For} (\dioti\). As in verse 16| (\dia\ and \hoti\), "for that." Songs:in strkjv@2:6|. See a free use of this imagery about the life of man as grass and a flower in strkjv@James:1:11|. The best MSS. here read \autˆs\ (thereof) after \doxa\ (glory) rather than \anthr“pou\ (of man). {Withereth} (\exˆranthˆ\). First aorist (gnomic, timeless) passive indicative of \xˆrain“\ (see strkjv@James:1:11|). {Falleth} (\exepesen\). Second aorist (gnomic, timeless) active indicative of \ekpipt“\ (see strkjv@James:1:11|). In verse 25| note \eis humƒs\ (unto you) like \eis humƒs\ in strkjv@1:4| (\humin\ dative).

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

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

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

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

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

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

rwp@1Peter:2:7 @{The preciousness} (\hˆ timˆ\). Or "the honour." Explanation of \entimon\ and \ou mˆ kataischunthˆi\ and only true "for you which believe" (\tois pisteuousin\ ethical dative of articular present active participle of \pisteu“\ to believe). {But for such as disbelieve} (\apistousin de\). Dative present active participle again of \apiste“\, opposite of \pisteu“\ (Luke:24:11|). {Was made the head of the corner} (\egenˆthˆ eis kephalˆn g“nias\). This verse is from strkjv@Psalms:118:22| with evident allusion to strkjv@Isaiah:28:16| (\kephalˆn g“nias=akrog“niaion\). See strkjv@Matthew:21:42; strkjv@Mark:12:10; strkjv@Luke:20:17|, where Jesus himself quotes strkjv@Psalms:118:22| and applies the rejection of the stone by the builders (\hoi oikodomountes\, the experts) to the Sanhedrin's conduct toward him. Peter quoted it also (and applied it as Jesus had done) in his speech at the Beautiful Gate (Acts:4:11|). Here he quotes it again to the same purpose.

rwp@1Peter:2:8 @{And} (\kai\). Peter now quotes strkjv@Isaiah:8:14| and gives a new turn to the previous quotation. To the disbelieving, Christ was indeed "a stone of stumbling (\lithos proskommatos\) and rock of offence (\petra skandalou\)," quoted also by Paul in strkjv@Romans:9:32f.|, which see for discussion. \Proskomma\ (from \proskopt“\, to cut against) is an obstacle against which one strikes by accident, while \skandalon\ is a trap set to trip one, but both make one fall. Too much distinction need not be made between \lithos\ (a loose stone in the path) and \petra\ (a ledge rising out of the ground). {For they} (\hoi\). Causal use of the relative pronoun. {Stumble at the word, being disobedient} (\proskoptousin t“i log“i apeithountes\). Present active indicative of \proskopt“\ with dative case, \log“i\, and present active participle of \apeithe“\ (cf. \apistousin\ in strkjv@2:7|) as in strkjv@3:1|. \T“i log“i\ can be construed with \apeithountes\ (stumble, being disobedient to the word). {Whereunto also they were appointed} (\eis ho kai etethˆsan\). First aorist passive indicative of \tithˆmi\. See this idiom in strkjv@1Timothy:2:7|. "Their disobedience is not ordained, the penalty of their disobedience is" (Bigg). They rebelled against God and paid the penalty.

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

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

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

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

rwp@1Peter:2:17 @{Honour all men} (\pantas timˆsate\). Not with the same honour. Constative use of the aorist imperative. {Love the brotherhood} (\tˆn adelphotˆta agapƒte\). Present active imperative of \agapa“\, keep on doing it. Note the abstract \adelphotˆs\ (from \adelphos\, brother) in the collective sense, rare save in ecclesiastical literature, though in I Macc. strkjv@12:10; IV Macc. strkjv@10:3, and in late papyri. It is a word for all Christians. {Fear God} (\ton theon phobeisthe\). In both senses of reverence and dread, and keep it up (present middle imperative). {Honour the king} (\ton basilea timƒte\). Keep that up also. A fine motto in this verse.

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

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

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

rwp@1Peter:2:22 @{Who did no sin} (\hos hamartian ouk epoiˆsen\). Quotation from strkjv@Isaiah:53:9|. He has already expressed the sinlessness of Christ in strkjv@1:19|. The next clause is a combination of strkjv@Isaiah:53:9; strkjv@Zephaniah:3:13|. For "guile" (\dolos\) see verse 1|. {Was found} (\heurethˆ\). First aorist passive indicative of \heurisk“\. Christ's guilelessness stood the test of scrutiny (Vincent), as Peter knew (Matthew:26:60; strkjv@John:18:38; strkjv@19:4,6|).

rwp@1Peter:2:24 @{Who his own self} (\hos autos\). Intensive pronoun with the relative referring to Christ (note relatives also in verses 22,23|). {Bare our sins} (\anˆnegken tas hamartias hˆm“n\). Second aorist active indicative of \anapher“\, common verb of bringing sacrifice to the altar. Combination here of strkjv@Isaiah:53:12; strkjv@Deuteronomy:21:23|. Jesus is the perfect sin offering (Hebrews:9:28|). For Christ's body (\s“ma\) as the offering see strkjv@1Corinthians:11:24|. "Here St. Peter puts the Cross in the place of the altar" (Bigg). {Upon the tree} (\epi to xulon\). Not tree here as in strkjv@Luke:23:31|, originally just wood (1Corinthians:3:12|), then something made of wood, as a gibbet or cross. Songs:used by Peter for the Cross in strkjv@Acts:5:30; strkjv@10:39|; and by Paul in strkjv@Galatians:3:13| (quoting strkjv@Deuteronomy:21:23|). {Having died unto sins} (\tais hamartiais apogenomenoi\). Second aorist middle participle of \apoginomai\, old compound to get away from, with dative (as here) to die to anything, here only in N.T. {That we might live unto righteousness} (\hina tˆi dikaiosunˆi zˆs“men\). Purpose clause with \hina\ and the first aorist active subjunctive of \za“\ with the dative (cf. strkjv@Romans:6:20|). Peter's idea here is like that of Paul in strkjv@Romans:6:1-23|, especially verses 2,10f.|). {By whose stripes ye were healed} (\hou t“i m“l“pi iathˆte\). From strkjv@Isaiah:53:5|. First aorist passive indicative of \iaomai\, common verb to heal (James:5:16|) and the instrumental case of \m“l“ps\, rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. strkjv@1:18|. Writing to slaves who may have received such stripes, Peter's word is effective.

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

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

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

rwp@1Peter:3:8 @{Finally} (\to telos\). Adverbial accusative. Conclusion, not of the Epistle, but only of the addresses to various classes. No verb (\este\ imperative, be) here. {Likeminded} (\homophrones\). Old compound (\homos, phrˆn\), here only in N.T. {Compassionate} (\sumpatheis\). Old adjective (\sun, pasch“\), in N.T. only here and strkjv@Romans:12:15|. Our "sympathetic" in original sense. {Loving as brethren} (\philadelphoi\). Old compound (\philos, adelphos\), here only in N.T. {Tender-hearted} (\eusplagchnoi\). Late and rare compound (\eu\ and \splagchnon\), in Hippocrates, Apocrypha, in N.T. only here and strkjv@Ephesians:4:32|. {Humble minded} (\tapeinophrones\). Late compound (\tapeinos, phrˆn\), in Plutarch, strkjv@Proverbs:29:23|, here only in N.T.

rwp@1Peter:3:9 @{Not rendering evil for evil} (\mˆ apodidontes kakon anti kakou\). \Mˆ\ and the present active participle of \apodid“mi\, to give back. The same phrase in strkjv@Romans:12:17| and the same idea in strkjv@1Thessalonians:5:15|. Peter may have obtained it from Paul or both from strkjv@Proverbs:17:13; strkjv@20:22|, "an approximation to Christ's repeal of the \lex talionis\ (Matthew:5:38ff.|) which Plato first opposed among the Greeks" (Hart). Common use of \anti\ for exchange. {Reviling for reviling} (\loidorian anti loidorias\). Allusion to strkjv@2:23| (Christ's own example). {But contrariwise blessing} (\tounantion de eulogountes\). Adverbial accusative and crasis (\to enantion\) of the neuter article and the adjective \enantios\ (\en, antios\, opposite, strkjv@Matthew:14:24|), "on the contrary." For \eulogountes\ (present active participle of \euloge“\) see strkjv@Luke:6:28; strkjv@Romans:12:14| (imperative \eulogeite\). {For hereunto were ye called} (\hoti eis touto eklˆthˆte\). See strkjv@2:21| for this verb and use of \eis touto\ (pointing to the preceding argument). {That ye should inherit a blessing} (\hina eulogian klˆronomˆsˆte\). Purpose clause with \hina\ and the first aorist active subjunctive of \klˆronome“\, a plain reference to Esau, who wanted "to inherit the blessing" (Hebrews:12:17|) after he had sold his birthright. Christians are the new Israel (both Gentiles and Jews) and are the spiritual descendants of Isaac (Galatians:4:22ff.|).

rwp@1Peter:3:10 @{For} (\gar\). Reason for the entire exhortation in verses 8,9| and introducing in verses 10-12| a quotation from strkjv@Psalms:34:13-17| with some slight changes. {Would love life} (\thel“n z“ˆn agapƒin\). "Wishing to love life." This present life. The LXX expressions are obscure Hebraisms. The LXX has \agap“n\ (participle present active of \agapa“\, not the infinitive \agapƒin\. {Let him refrain} (\pausat“\). Third person singular first aorist active imperative of \pau“\ to make stop, whereas the LXX has \pauson\ (second person singular). {His tongue} (\tˆn gl“ssan\). See strkjv@James:3:1-12|. {That they speak no guile} (\tou mˆ lalˆsai dolon\). Purpose clause with genitive article \tou\ (negative \mˆ\) and the first aorist active infinitive of \lale“\. But it can also be explained as the ablative case with the redundant negative \mˆ\ after a verb of hindering (\pausat“\) like strkjv@Luke:4:42|. See Robertson, _Grammar_, p. 1061. "Let him refrain his lips from speaking guile."

rwp@1Peter:3:11 @{Let him turn away} (\ekklinat“\). First aorist active imperative third person singular of \ekklin“\, where the LXX has \ekklinon\ (second person singular). Old verb, in N.T. only here, strkjv@Romans:3:12; strkjv@16:17|. Peter adapted the passage all through to his own construction and use. Songs:as to \poiˆsat“\ (let him do) for \poiˆson\ (do thou), \zˆtˆsat“\ (let him seek) for \zˆtˆson\ (do thou seek), \di“xat“\ (let him pursue) for \di“xon\ (do thou pursue), all first aorist active imperatives (of \poie“, zˆte“, di“k“\). See strkjv@Hebrews:12:14| for "pursuing peace." If men only did!

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

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

rwp@1Peter:3:15 @{Sanctify} (\hagiasate\). First aorist active imperative of \hagiaz“\. This instead of being afraid. {Christ as Lord} (\kurion ton Christon\). \Ton Christon\, direct object with article and \kurion\ predicate accusative (without article). This is the correct text, not \ton theon\ of the Textus Receptus. An adaptation to Christ of strkjv@Isaiah:8:13|. {Being ready always} (\hetoimoi aei\). No participle in the Greek, old adjective (Titus:3:1|). {To give answer} (\pros apologian\). "For an apology," the old sense of \apologia\, an answer back, a defence (not excuse), as in strkjv@Acts:22:1|, from \apologeomai\ to defend (not to apologize). {A reason concerning the hope that is in you} (\logon peri tˆs en humin elpidos\). Original sense of \logon\ (accusative of the thing with \aitounti\ with \humƒs\, accusative of the person) "concerning the in you hope." Ready with a spoken defence of the inward hope. This attitude calls for an intelligent grasp of the hope and skill in presenting it. In Athens every citizen was expected to be able to join in the discussion of state affairs. {Yet with meekness and fear} (\alla meta prautˆtos kai phobou\). Of God (2:18; strkjv@3:2,4|), not of man.

rwp@1Peter:3:16 @{Having a good conscience} (\suneidˆsin echontes agathˆn\). Present active participle of \ech“\. See strkjv@2:18| for \suneidˆsin\ and strkjv@3:21| for \suneidˆsis agathˆ\ again ("a quasi-personification," Hart). {That they may be put to shame} (\hina kataischunth“sin\). Purpose clause with \hina\ and the first aorist passive subjunctive of \kataischun“\, old verb, to put to shame (Luke:13:17; strkjv@1Peter:2:6|). {Wherein ye are spoken against} (\en h“i katalaleisthe\). Present passive indicative of \katalale“\, for which see strkjv@2:12| with \en h“i\ also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts:2:13,37|). {Who revile} (\hoi epˆreazontes\). Articular present active participle of \epˆreaz“\, old verb (from \epˆreia\, spiteful abuse), to insult, in N.T. only here and strkjv@Luke:6:28|. {In Christ} (\en Christ“i\). Paul's common mystical phrase that Peter has three times (here, strkjv@5:10,14|), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. strkjv@2:12|) to \anastrophˆ\ (manner of life). "Constantly the apostle repeats his phrases with new significance and in a new light" (Bigg).

rwp@1Peter:3:17 @{Better} (\kreitton\). Comparative of \kratus\ as in strkjv@2Peter:2:21; strkjv@Hebrews:1:4|. Patient endurance not only silences calumny (verse 16|), is Christlike (verse 18|), but it has a value of its own (verse 17|). {If the will of God should so will} (\ei theloi to thelˆma tou theou\). Condition of the fourth class again (\ei--theloi\) with \ei\ and the optative. For a like pleonasm see strkjv@John:7:17|. {For well-doing than for evil-doing} (\agathopoiountas ˆ kakopoiountas\). Accusative plural agreeing with \humƒs\ understood (accusative of general reference with the infinitive \paschein\ (to suffer) of the participles from \agathopoie“\ (see strkjv@2:15|) and \kakopoie“\ (Mark:3:4|, and see strkjv@1Peter:2:14| for \kakopoios\).

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

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

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

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

rwp@1Peter:4:3 @{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:4:4 @{Wherein} (\en h“i\). "In which thing" (manner of life). {They think it strange} (\xenizontai\). Present passive indicative of \xeniz“\, old verb (from \xenos\, stranger), to entertain a guest (Acts:10:23|), to astonish (Acts:17:20|). See also strkjv@4:12|. "They are surprised or astonished." {That ye run not with them} (\mˆ suntrechont“n hum“n\). Genitive absolute (negative \mˆ\) with present active participle of \suntrech“\, old compound, to run together like a crowd or a mob as here (just like our phrase, "running with certain folks"). {Into the same excess of riot} (\eis tˆn autˆn tˆs as“tias anachusin\). \Anachusin\ (from \anache“\ to pour forth) is a late and rare word, our overflowing, here only in N.T. \As“tias\ is the character of an abandoned man (\as“tos\, cf. \as“t“s\ in strkjv@Luke:15:13|), old word for a dissolute life, in N.T. only here, strkjv@Ephesians:5:18; strkjv@Titus:1:6|. {Speaking evil of you} (\blasphˆmountes\). Present active participle of \blasphˆme“\ as in strkjv@Luke:22:65|. "The Christians were compelled to stand aloof from all the social pleasures of the world, and the Gentiles bitterly resented their puritanism, regarding them as the enemies of all joy, and therefore of the human race" (Bigg).

rwp@1Peter:4:5 @{Who shall give account} (\hoi apod“sousin logon\). Future active indicative of \apodid“mi\. For this use with \logon\ (account) see strkjv@Matthew:12:36; strkjv@Luke:16:2; strkjv@Acts:19:40; strkjv@Hebrews:13:17|. For the sudden use of the relative \hoi\ see strkjv@Romans:3:8|. {To him that is ready to judge} (\t“i hetoim“s krinonti\). Dative, "to the one readily judging," correct text, not \hetoim“s echonti krinai\, "to the one ready to judge," which "softens the rugged original" (Hart). That is Christ apparently (1:13; strkjv@2Corinthians:5:10|), but the Father in strkjv@1:17|. {The quick and the dead} (\z“ntas kai nekrous\). "Living and dead." Those living at the time and those already dead (1Thessalonians:4:15|).

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

rwp@1Peter:4:7 @{But the end of all things is at hand} (\pant“n de to telos ˆggiken\). Perfect active indicative of \eggiz“\, to draw near, common late verb (from \eggus\), same form used by the Baptist of the Messiah's arrival (Matthew:3:2|) and by James in strkjv@5:8| (of the second coming). How near Peter does not say, but he urges readiness (1:5f.; strkjv@4:6|) as Jesus did (Mark:14:38|) and Paul (1Thessalonians:5:6|), though it is drawing nearer all the time (Romans:12:11|), but not at once (2Thessalonians:2:2|). {Be ye therefore of sound mind} (\s“phronˆsate oun\). In view of the coming of Christ. First aorist (ingressive) active imperative of \s“phrone“\ (\s“s\, sound, \phrˆn\, mind) as in strkjv@Mark:5:15|. {Be sober unto prayer} (\nˆpsate eis proseuchas\). First aorist (ingressive of \nˆph“\ (see strkjv@1:13|) and plural \proseuchas\, (prayers). Cf. strkjv@Ephesians:6:18|.

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

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

rwp@1Peter:4:14 @{If ye are reproached} (\ei oneidizesthe\). Condition of first class assumed as true with \ei\ and present passive indicative of \oneidiz“\, for which verb see strkjv@James:1:5|. {For the name of Christ} (\en onomati Christou\). "In the matter of the name of Christ." For the idea see strkjv@Matthew:5:11f.; strkjv@19:29; strkjv@Acts:5:41; strkjv@9:16; strkjv@21:13|. This is the only N.T. example of just \onoma Christou\, here used because of the use of \Christianos\ in verse 16|. For the beatitude \makarioi\ see strkjv@Matthew:5:11f|. {The Spirit of glory and the Spirit of God} (\to tˆs doxˆs kai to tou theou pneuma\). Note repetition of the article (\to\) though \pneuma\ only once. The reference is to the Holy Spirit, who is the Spirit of Glory and of God. {Resteth upon you} (\eph' hˆmas anapauetai\). Quotation from strkjv@Isaiah:11:2|. Present middle indicative of \anapau“\, to give rest, refresh (Matthew:11:28|). "He rests upon the Christian as the Shechinah rested upon the tabernacle" (Bigg). Cf. strkjv@1:8; strkjv@Matthew:3:16|.

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

rwp@1Peter:4:17 @{For the time is come} (\hoti ho kairos\). No predicate, probably \estin\ (is) to be supplied. The phrase that follows comes from the vision of Ezekiel (chapter strkjv@Ezekiel:9|). The construction is unusual with \tou arxasthai\ (genitive articular aorist middle infinitive of \arch“\), not exactly purpose or result, and almost in apposition (epexegetic), but note \tou elthein\ used as subject in strkjv@Luke:17:1|. The persecution on hand (1:7|) was a foretaste of more to come. By "house of God" he can mean the same as the "spiritual house" of strkjv@2:5| or a local church. Biggs even takes it to refer to the family. {And if it begin first at us} (\ei de pr“ton aph'hˆm“n\). Condition of first class again, with the verb \archetai\ understood. "From us" (\aph' hˆm“n\) more exactly. {End} (\telos\). Final fate. {Of them that obey not the gospel of God} (\t“n apeithount“n t“i tou theou euaggeli“i\). "Of those disobeying the gospel of God." See the same idea in strkjv@Romans:2:8|. See strkjv@Mark:1:14| for believing in the gospel.

rwp@1Peter:4:18 @{And if the righteous is scarcely saved} (\kai ei ho dikaios molis s“zetai\). First-class condition again with \ei\ and present passive indicative of \s“z“\. Quotation from strkjv@Proverbs:11:31|. See strkjv@3:12,14; strkjv@Matthew:5:20|. But the Christian is not saved by his own righteousness (Phillipians:3:9; strkjv@Revelation:7:14|). For \molis\ see strkjv@Acts:14:18| and for \asebˆs\ (ungodly, without reverence) see strkjv@Romans:4:5; strkjv@2Peter:2:5|. {Will appear} (\phaneitai\). Future middle of \phain“\, to show. For the question see strkjv@Mark:10:24-26|.

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

rwp@1Peter:5:4 @{When the chief Shepherd shall be manifested} (\phaner“thentos tou archipoimenos\). Genitive absolute with first aorist passive participle of \phanero“\, to manifest, and genitive of \archipoimˆn\, a compound (\archi, poimˆn\) after analogy of \archiereus\, here only in N.T., but in _Testam. of Twelve Patrs_. (Jud. 8) and on a piece of wood around an Egyptian mummy and also on a papyrus A.D. 338 (Deissmann, _Light, etc._, p. 100). See strkjv@Hebrews:13:20| for \ho poimˆn ho megas\ (the Shepherd the great). {Ye shall receive} (\komieisthe\). Future of \komiz“\ (1:9|, which see). {The crown of glory that fadeth not away} (\ton amarantinon tˆs doxˆs stephanon\). For "crown" (\stephanos\) see strkjv@James:1:12; strkjv@1Corinthians:9:25; strkjv@2Timothy:4:8; strkjv@Revelation:2:10; strkjv@3:10; strkjv@4:4|. In the Gospels it is used only of the crown of thorns, but Jesus is crowned with glory and honor (Hebrews:2:9|). In all these passages it is the crown of victory as it is here. See strkjv@1:4| for \amarantos\, unfading. \Amarantinos\ is made from that word as the name of a flower \amaranth\ (so called because it never withers and revives if moistened with water and so used as a symbol of immortality), "composed of amaranth" or "amarantine," "the amarantine (unfading) crown of glory."

rwp@1Peter:5:6 @{Humble yourselves therefore} (\tapein“thˆte oun\). First aorist passive imperative of \tapeino“\, old verb, for which see strkjv@Matthew:18:4|. Peter is here in the role of a preacher of humility. "Be humbled." {Under the mighty hand of God} (\hupo tˆn krataian cheira tou theou\). Common O.T. picture (Exodus:3:19; strkjv@20:33|, etc.). {That he may exalt you} (\hina hups“sˆi\). Purpose clause with \hina\ and first aorist active subjunctive of \hupso“\. Cf. strkjv@Luke:14:11; strkjv@Phillipians:2:9|. {In due time} (\en kair“i\). Same phrase in strkjv@Matthew:24:45|.

rwp@1Peter:5:7 @{Casting} (\epiripsantes\). First aorist active participle of \epiript“\, old verb, to throw upon, in N.T. only here and strkjv@Luke:19:35| (casting their clothes on the colt), here from strkjv@Psalms:55:22|. For \merimna\ see strkjv@Matthew:6:25,31,34|. {He careth} (\aut“i melei\). Impersonal verb \melei\ (present active indicative) with dative \aut“i\, "it is a care to him." God does care (Luke:21:18|).

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

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

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

rwp@1Thessalonians:1:3 @{Remembering} (\mnˆmoneuontes\). Present active participle of old verb from adjective \mnˆm“n\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipt“s\). Double compound adverb of the _Koin‚_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip“\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnˆmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\hum“n tou ergou tˆs piste“s\). Note article with both \ergou\ and \piste“s\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnˆmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Hum“n\ is the usual possessive genitive, {your work}, while \tˆs piste“s\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou tˆs agapˆs\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnˆmoneuontes\ while \tˆs agapˆs\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt“\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agapˆ\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agapˆ\) God's gift and Philo uses \agapˆ\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agapˆ\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \er“s\ (lust). {Patience of hope} (\tˆs hupomonˆs tˆs elpidos\). Note the two articles again and the descriptive genitive \tˆs elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomonˆ\ is an old word (\hupo, men“\, to remain under), but it "has come like \agapˆ\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomonˆ\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hˆm“n Iˆsou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hˆm“n\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.

rwp@1Thessalonians:1:4 @{Knowing} (\eidotes\). Second perfect active participle of \oida\ (\eidon\), a so-called causal participle=since we know, the third participle with the principal verb \eucharistoumen\, the Greek being fond of the circumstantial participle and lengthening sentences thereby (Robertson, _Grammar_, P. 1128). {Beloved by God} (\ˆgapˆmenoi hupo [tou] theou\). Perfect passive participle of \agapa“\, the verb so common in the N.T. for the highest kind of love. Paul is not content with the use of \adelphoi\ here (often in this Epistle as strkjv@2:1,14,17; strkjv@3:7; strkjv@4:1,10|), but adds this affectionate phrase nowhere else in the N.T. in this form (cf. strkjv@Jude:1:3|) though in Sirach strkjv@45:1 and on the Rosetta Stone. But in strkjv@2Thessalonians:2:13| he quotes "beloved by the Lord" from strkjv@Deuteronomy:33:12|. The use of \adelphoi\ for members of the same brotherhood can be derived from the Jewish custom (Acts:2:29,37|) and the habit of Jesus (Matthew:12:48|) and is amply illustrated in the papyri for burial clubs and other orders and guilds (Moulton and Milligan's _Vocabulary_). {Your election} (\tˆn eklogˆn hum“n\). That is the election of you by God. It is an old word from \eklegomai\ used by Jesus of his choice of the twelve disciples (John:15:16|) and by Paul of God's eternal selection (Ephesians:1:4|). The word \eklogˆ\ is not in the LXX and only seven times in the N.T. and always of God's choice of men (Acts:9:15; strkjv@1Thessalonians:1:4; strkjv@Romans:9:11; strkjv@11:5,7,58; strkjv@2Peter:1:10|). The divine \eklogˆ\ was manifested in the Christian qualities of verse 3| (Moffatt).

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

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

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

rwp@1Thessalonians:1:8 @{From you hath sounded forth} (\aph' hum“n exˆchˆtai\). Perfect passive indicative of \exˆche“\, late compound verb (\ex, ˆchos, ˆch“, ˆchˆ\, our echo) to sound out of a trumpet or of thunder, to reverberate like our echo. Nowhere else in the N.T. Songs:"from you" as a sounding board or radio transmitting station (to use a modern figure). It marks forcibly "both the clear and the persuasive nature of the \logos tou Kuriou\" (Ellicott). This phrase, the word of the Lord, may be subjective with the Lord as its author or objective with the Lord as the object. It is both. It is a graphic picture with a pardonable touch of hyperbole (Moffatt) for Thessalonica was a great commercial and political centre for disseminating the news of salvation (on the Egnation Way). {But in every place} (\all' en panti top“i\). In contrast to Macedonia and Achaia. The sentence would naturally stop here, but Paul is dictating rapidly and earnestly and goes on. {Your faith to God-ward} (\hˆ pistis hum“n hˆ pros ton theon\). Literally, {the faith of you that toward the God}. The repeated article makes clear that their faith is now directed toward the true God and not toward the idols from which they had turned (verse 10|). {Is gone forth} (\exelˆluthen\). Second perfect active indicative of old verb \exerchomai\, to go out, state of completion like \exˆchˆtai\ above. {Songs:that we need not to speak anything} (\h“ste mˆ chreian echein hˆmƒs lalein ti\). \H“ste\ with the infinitive for actual result as in verse 7|. No vital distinction between \lalein\ (originally to chatter as of birds) and \legein\, both being used in the _Koin‚_ for speaking and preaching (in the N.T.).

rwp@1Thessalonians:1:9 @{They themselves} (\autoi\). The men of Macedonia, voluntarily. {Report} (\apaggellousin\). Linear present active indicative, keep on reporting. {What manner of entering in} (\hopoian eisodon\). What sort of entrance, qualitative relative in an indirect question. {We had} (\eschomen\). Second aorist active (ingressive) indicative of the common verb \ech“\. {And how} (\kai p“s\). Here the interrogative adverb \p“s\ in this part of the indirect question. This part about "them" (you) as the first part about Paul. The verb \epistreph“\ is an old verb for turning and is common in the Acts for Gentiles turning to God, as here from idols, though not by Paul again in this sense. In strkjv@Galatians:4:9| Paul uses it for turning to the weak and beggarly elements of Judaism. {From idols} (\apo t“n eidol“n\). Old word from \eidos\ (figure) for image or likeness and then for the image of a heathen god (our _idol_). Common in the LXX in this sense. In strkjv@Acts:14:15| Paul at Lystra urged the people {to turn from these vain things to the living God} (\apo tout“n t“n matai“n epistrephein epi theon z“nta\), using the same verb \epistrephein\. Here also Paul has a like idea, {to serve a living and true God} (\douleuein the“i z“nti kai alˆthin“i\). No article, it is true, but should be translated "the living and true God" (cf. strkjv@Acts:14:15|). Not "dead" like the idols from which they turned, but alive and genuine (\alˆthinos\, not \alˆthˆs\).

rwp@1Thessalonians:1:10 @{To wait for his Son from heaven} (\anamenein ton huion autou ek t“n ouran“n\). Present infinitive, like \douleuein\, and so linear, to keep on waiting for. The hope of the second coming of Christ was real and powerful with Paul as it should be with us. It was subject to abuse then as now as Paul will have to show in this very letter. He alludes to this hope at the close of each chapter in this Epistle. {Whom he raised from the dead} (\hon ˆgeiren ek [t“n] nekr“n\). Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter. {Jesus which delivereth us from the wrath to come} (\Iˆsoun ton ruomenon hˆmƒs ek tˆs orgˆs tˆs erchomenˆs\). It is the historic, crucified, risen, and ascended Jesus Christ, God's Son, who delivers from the coming wrath. He is our Saviour (Matthew:1:21|) true to his name Jesus. He is our Rescuer (Romans:11:26|, \ho ruomenos\, from strkjv@Isaiah:59:20|). It is eschatological language, this coming wrath of God for sin (1Thessalonians:2:16; strkjv@Romans:3:5; strkjv@5:9; strkjv@9:22; strkjv@13:5|). It was Paul's allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts:17:31f.|). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God's wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now.

rwp@1Thessalonians:2:1 @{For yourselves know} (\autoi gar oidate\). This explanatory \gar\ takes up in verses 1-12| the allusion in strkjv@1:9| about the "report" concerning the entrance (\eisodon\, way in, \eis, hodon\), {unto you} (\tˆn pros humƒs\). Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the \hoti\ clause {that it hath not been found vain} (\hoti ou kenˆ gegonen\). Literally, {that it has not become empty}. Second perfect active (completed state) of \ginomai\. Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: _Non inanis, sed plena virtutis_. Cf. strkjv@1:5|. \Kenos\ is hollow, empty, while \mataios\ is fruitless, ineffective. In strkjv@1Corinthians:15:14,17| Paul speaks of \kenon to kˆrugma\ ({empty the preaching}) and \mataia hˆ pistis\ ({vain the faith}). One easily leads to the other.

rwp@1Thessalonians:2:2 @{But having suffered before} (\alla propathontes\). Strong adversative \alla\, antithesis to \kenˆ\. Appeal to his personal experiences in Thessalonica known to them ({as ye know}, \kath“s oidate\). Second aorist active participle of \propasch“\, old compound verb, but here alone in the N.T. The force of \pro-\ (before) is carried over to the next verb. The participle may be regarded as temporal (Ellicott) or concessive (Moffatt). {And been shamefully entreated in Philippi} (\kai hubristhentes en Philippois\). First aorist passive participle of \hubriz“\, old verb, to treat insolently. "More than the bodily suffering it was the personal indignity that had been offered to him as a Roman citizen" (Milligan), for which account see strkjv@Acts:16:16-40|, an interesting example of how Acts and the Epistles throw light on each other. Luke tells how Paul resented the treatment accorded to him as a Roman citizen and here Paul shows that the memory still rankled in his bosom. {We waxed bold in our God} (\eparrˆsiasametha en t“i the“i hˆm“n\). Ingressive first aorist middle of \parrˆsiazomai\, old deponent verb from \parrˆsia\ (full story, \pan-, rˆsia\). In his reply to Festus (Acts:26:26|) Paul uses \parrˆsiazomenos lal“\, {being bold I speak}, while here he has {we waxed bold to speak} (\eparrˆsiasametha lalˆsai\). The insult in Philippi did not close Paul's mouth, but had precisely the opposite effect "in our God." It was not wild fanaticism, but determined courage and confidence in God that spurred Paul to still greater boldness in Thessalonica, {unto you} (\pros humƒs\), be the consequences what they might, {the gospel of God in much conflict}, (\to euaggelion tou theou en poll“i ag“ni\). This figure of the athletic games (\ag“n\) may refer to outward conflict like strkjv@Phillipians:1:30| or inward anxiety (Colossians:2:1|). He had both in Thessalonica.

rwp@1Thessalonians:2:4 @{But even as we have been approved by God} (\alla kath“s dedokimasmetha hupo tou theou\). Perfect passive indicative of \dokimaz“\, old verb to put to the test, but here the tense for completed state means tested and proved and so approved by God. Paul here claims the call of God for his ministry and the seal of God's blessing on his work and also for that of Silas and Timothy. {To be entrusted with the gospel} (\pisteuthˆnai to euaggelion\). First aorist passive infinitive of \pisteu“\, common verb for believing, from \pistis\ (faith), but here to entrust rather than to trust. The accusative of the thing is retained in the passive according to regular Greek idiom as in strkjv@1Corinthians:9:17; strkjv@Galatians:2:7; strkjv@Romans:3:2; strkjv@1Timothy:1:11; strkjv@Titus:1:3|, though the active had the dative of the person. {Songs:we speak} (\hout“s laloumen\). Simple, yet confident claim of loyalty to God's call and message. Surely this should be the ambition of every preacher of the gospel of God. {Not as pleasing men} (\ouch h“s anthr“pois areskontes\). Dative case with \aresk“\ as in strkjv@Galatians:1:10|. Few temptations assail the preacher more strongly than this one to please men, even if God is not pleased, though with the dim hope that God will after all condone or overlook. Nothing but experience will convince some preachers how fickle is popular favour and how often it is at the cost of failure to please God. And yet the preacher wishes to win men to Christ. It is all as subtle as it is deceptive. God tests our hearts (the very verb \dokimaz“\ used in the beginning of this verse) and he is the only one whose approval matters in the end of the day (1Corinthians:4:5|).

rwp@1Thessalonians:2:6 @{Nor seeking glory of men} (\oute zˆtountes ex anthr“p“n doxan\). "Upon the repudiation of covetousness follows naturally the repudiation of worldly ambition" (Milligan). See strkjv@Acts:20:19; strkjv@2Corinthians:4:5; strkjv@Ephesians:4:2|. This third disclaimer is as strong as the other two. Paul and his associates had not tried to extract praise or glory out of (\ex\) men. {Neither from you nor from others} (\oute aph' hum“n oute aph' all“n\). He widens the negation to include those outside of the church circles and changes the preposition from \ex\ (out of) to \apo\ (from). {When we might have been burdensome, as apostles of Christ} (\dunamenoi en barei einai h“s Christou apostoloi\). Westcott and Hort put this clause in verse 7|. Probably a concessive participle, {though being able to be in a position of weight} (either in matter of finance or of dignity, or a burden on your funds or "men of weight" as Moffatt suggests). Milligan suggests that Paul "plays here on the double sense of the phrase" like the Latin proverb: _Honos propter onus_. Songs:he adds, including Silas and Timothy, {as Christ's apostles}, as missionaries clearly, whether in the technical sense or not (cf. strkjv@Acts:14:4,14; strkjv@2Corinthians:8:23; strkjv@11:13; strkjv@Romans:16:7; strkjv@Phillipians:2:25; strkjv@Revelation:2:2|). They were entitled to pay as "Christ's apostles" (cf. strkjv@1Corinthians:9; strkjv@2Corinthians:11:7ff.|), though they had not asked for it.

rwp@1Thessalonians:2:8 @{Even so, being affectionately desirous of you} (\hout“s omeiromenoi hum“n\). Clearly the correct text rather than \himeiromenoi\ from \himeir“\, old verb to long for. But the verb \homeiromai\ (Westcott and Hort _om_., smooth breathing) occurs nowhere else except MSS. in strkjv@Job:3:21; strkjv@Psalms:62:2| (Symmachus) and the Lycaonian sepulchral inscription (4th cent. A.D.) about the sorrowing parents \homeiromenoi peri paidos\, {greatly desiring their son} (Moulton and Milligan, _Vocabulary_). Moulton suggests that it comes from a root \smer\, remember, and that \o-\ is a derelict preposition \o\ like \o-duromai, o-kell“, “-keanos\. Wohlenberg (Zahn, _Kommentar_) calls the word "a term of endearment," "derived from the language of the nursery" (Milligan). {We were well pleased} (\ˆudokoumen\). Imperfect active of \eudoke“\, common verb in later Greek and in N.T. (see on strkjv@Matthew:3:17|), picturing Paul's idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here. {To impart} (\metadounai\). Second aorist active infinitive of \metadid“mi\, old verb to share with (see on strkjv@Luke:3:11|). Possible zeugma with {souls} (\psuchas\), though Lightfoot renders "lives." Paul and his associates held nothing back. {Because ye were become very dear to us} (\dioti agapˆtoi hˆmin egenˆthˆte\). Note \dioti\ (double cause, \dia, hoti\, for that), use of \ginomai\ again for become, and dative \hˆmin\ with verbal \agapˆtoi\, beloved and so dear. A beautiful picture of the growth of Paul's affection for them as should be true with every pastor.

rwp@1Thessalonians:2:10 @{How holily and righteously and unblameably} (\h“s hosi“s kai dikai“s kai amempt“s\). Paul calls the Thessalonians and God as witnesses (\martures\) to his life toward you the believers (\humin tois pisteuousin\) dative of personal interest. He employs three common adverbs that show how holily toward God and how righteously toward men so that they did not blame him and his associates in either respect. Songs:there is a reason for each adverb. All this argues that Paul spent a considerable time in Thessalonica, more than the three sabbaths mentioned by Luke. The pastor ought to live so that his life will bear close inspection.

rwp@1Thessalonians:2:11 @{As a father with his own children} (\h“s patˆr tekna heautou\). Change from the figure of the mother-nurse in verse 7|. There is ellipse of a principal verb with the participles \parakalountes, paramuthoumenoi, marturoumenoi\. Lightfoot suggests \enouthetoumen\ (we admonished) or \egenˆthˆmen\ (we became). The three participles give three phases of the minister's preaching (exhorting, encouraging or consoling, witnessing or testifying). They are all old verbs, but only the first (\parakale“\) is common in the N.T.

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

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

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

rwp@1Thessalonians:2:16 @{Forbidding us} (\k“luont“n hˆmƒs\). Explanatory participle of the idea in \enanti“n\. They show their hostility to Paul at every turn. Right here in Corinth, where Paul is when he writes, they had already shown venomous hostility toward Paul as Luke makes plain (Acts:18:6ff.|). They not simply oppose his work among the Jews, but also to the Gentiles (\ethnesi\, nations outside of the Abrahamic covenant as they understood it). {That they may be saved} (\hina s“th“sin\). Final use of \hina\ with first aorist passive subjunctive of \s“z“\ old verb to save. It was the only hope of the Gentiles, Christ alone and not the mystery-religions offered any real hope. {To fill up their sins alway} (\eis to anaplˆr“sai aut“n tas hamartias pantote\). Another example of \eis to\ and the infinitive as in verse 12|. It may either be God's conceived plan to allow the Jews to go on and fill up (\anaplˆr“sai\, note \ana\, fill up full, old verb) or it may be the natural result from the continual (\pantote\) sins of the Jews. {Is come} (\ephthasen\). First aorist (timeless aorist) active indicative of \phthan“\ which no longer means to come before as in strkjv@1Thessalonians:4:15| where alone in the N.T. it retains the old idea of coming before. Some MSS. have the perfect active \ephthaken\, prophetic perfect of realization already. Frame translates it: "But the wrath has come upon them at last." This is the most likely meaning of \eis telos\. Paul vividly foresees and foretells the final outcome of this attitude of hate on the part of the Jews. _Tristis exitus_, Bengel calls it. Paul speaks out of a sad experience.

rwp@1Thessalonians:2:17 @{Being bereaved of you} (\aporphanisthentes aph' hum“n\). First aorist passive participle of the rare compound verb (\aporphaniz“\, in Aeschylus, but nowhere else in N.T.). Literally, {being orphaned from you} (\aph' hum“n\, ablative case). Paul changes the figure again (\trophos\ or mother nurse in verse 7|, \nˆpios\ or babe in verse 7|, \patˆr\ or father in verse 11|) to {orphan} (\orphanos\). He refers to the period of separation from them, {for a short season} (\pros kairon h“ras\) for a season of an hour. This idiom only here in N.T., but \pros kairon\ in strkjv@Luke:8:13| and \pros h“ran\ in strkjv@2Corinthians:7:8|. But it has seemed long to Paul. Precisely how long he had been gone we do not know, some months at any rate. {In presence, not in heart} (\pros“p“i ou kardiƒi\). Locative case. \Pros“pon\, old word (\pros, ops\, in front of the eye, face) for face, look, person. Literally, {in face or person}. His heart was with them, though they no longer saw his face. Heart, originally \kardia\, is the inner man, the seat of the affections and purposes, not always in contrast with intellect (\nous\). "Out of sight, not out of mind" (Rutherford). {Endeavoured the more exceedingly} (\perissoter“s espoudasamen\). Ingressive aorist active indicative of \spoudaz“\, old word to hasten (from \spoudˆ, speud“\). {We became zealous}. Comparative adverb \perissoter“s\ from \perisson\, more abundantly than before being orphaned from you. {Your face} (\to pros“pon hum“n\). Cf. his {face} above. {With great desire} (\en pollˆi epithumiƒi\). {In much longing} (\epithumia\ from \epi\ and \thumos\, \epithume“\, to run after, to yearn after, whether good or bad).

rwp@1Thessalonians:2:18 @{Because} (\dioti\). As in strkjv@2:8|. {We would fain have come to you} (\ˆthelˆsamen elthein pros humas\). First aorist active indicative of \thel“\. Literally, {we desired to come to you. I Paul} (\eg“ men Paulos\). Clear example of literary plural \ˆthelesamen\ with singular pronoun \eg“\. Paul uses his own name elsewhere also as in strkjv@2Corinthians:10:1; strkjv@Galatians:5:2; strkjv@Colossians:1:23; strkjv@Ephesians:3:1; strkjv@Philemon:1:19|. {Once and again} (\kai hapax kai dis\). {Both once and twice} as in strkjv@Phillipians:4:16|. Old idiom in Plato. {And Satan hindered us} (\kai enekopsen hˆmas ho Satanas\). Adversative use of \kai=\ but or and yet. First aorist active indicative of \enkopt“\, late word to cut in, to hinder. Milligan quotes papyrus example of third century, B.C. Verb used to cut in a road, to make a road impassable. Songs:Paul charges Satan with cutting in on his path. Used by Paul in strkjv@Acts:24:4; strkjv@Galatians:5:7| and passive \enekoptomˆn\ in strkjv@Romans:15:22; strkjv@1Peter:3:7|. This hindrance may have been illness, opposition of the Jews in Corinth, what not.

rwp@1Thessalonians:2:19 @{Crown of glorying} (\stephanos kauchˆse“s\). When a king or conqueror came on a visit he was given a chaplet of glorying. Paul is answering the insinuation that he did not really wish to come. {At his coming} (\en tˆi autou parousiƒi\). This word \parousia\ is untechnical (just _presence_ from \pareimi\) in strkjv@2Thessalonians:2:9; strkjv@1Corinthians:16:17; strkjv@2Corinthians:7:6f.; strkjv@10:10; strkjv@Phillipians:1:26; strkjv@2:12|. But here (also strkjv@1Thessalonians:3:13; strkjv@4:15; strkjv@5:23; strkjv@2Thessalonians:2:1,8; strkjv@1Corinthians:15:23|) we have the technical sense of the second coming of Christ. Deissmann (_Light from the Ancient East_, pp. 372ff.) notes that the word in the papyri is almost technical for the arrival of a king or ruler who expects to receive his "crown of coming." The Thessalonians, Paul says, will be his crown, glory, joy when Jesus comes.

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

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

rwp@1Thessalonians:3:5 @{That I might know} (\eis to gn“nai\). Paul's common idiom (verse 2|), \eis to\ and the infinitive of purpose (second aorist ingressive active of \gin“sk“\, come to know). {Lest by any means the tempter had tempted you} (\mˆ p“s epeirasen humƒs ho peiraz“n\). Findlay takes this as a question with negative answer, but most likely negative final clause with \mˆ p“s\ about a past action with aorist indicative according to the classic idiom as in strkjv@Galatians:2:2| (\mˆ p“s--edramon\) and strkjv@Galatians:4:11| after verb of fearing (Robertson, _Grammar_, p. 988). It is a fear that the thing may turn out to be so about the past. {Should be} (\genˆtai\). Here the usual construction appears (aorist subjunctive with \mˆ p“s\) about the future.

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

rwp@1Thessalonians:3:7 @{Over you} (\eph' humin\). \Epi\ with the locative, the basis on which the "comfort" rests. {In} (\epi\). Locative case again with \epi\. {Distress} (\anagkˆi\). {Physical necessity}, common sense in late Greek, choking (\agch“, angor\), and {crushing} trouble (\thlipsis, thlib“\).

rwp@1Thessalonians:3:8 @{If ye stand fast} (\ean humeis stˆkete\). Condition of first class, \ean\ and present active indicative (correct text, not \stˆkˆte\ subj.) of \stˆk“\, late form from perfect \hestˆka\ of \histˆmi\, to place.

rwp@1Thessalonians:3:9 @{Render again unto God} (\t“i the“i antapodounai\). Second aorist active infinitive of double compound verb \ant-apodid“mi\, to give back (\apo\) in return for (\anti\). Old verb rare in N.T., but again in strkjv@2Thessalonians:1:6|. {For you} (\peri hum“n\). Around (concerning) you, while in verse 2| \huper\ (over is used for "concerning your faith." {For} (\epi\). Basis again as cause or ground for the joy. {Wherewith we joy} (\hˆi chairomen\). Probably cognate accusative \hˆn\ with \chairomen\ attracted to locative \charƒi\ (Matthew:2:10|).

rwp@1Thessalonians:3:10 @{Exceedingly} (\huperekperissou\). Double compound adverb, only in strkjv@1Thessalonians:3:10; strkjv@5:13| (some MSS. \-“s\). Like piling Ossa on Pelion, \periss“s\, abundantly, \ek perissou\, out of bounds, \huperekperissou\, more than out of bounds (overflowing all bounds). {And perfect} (\kai katartisai\). First aorist active articular infinitive of purpose (\eis to idein--kai\) of \katartiz“\, to mend nets (Matthew:4:21|) or men (Galatians:6:1|) repair. Chiefly late. {That which is lacking in} (\ta husterˆmata\). The shortcomings, the lacks or left-overs (Colossians:1:24|). From \hustere“\ (\husteron\), to be late.

rwp@1Thessalonians:3:11 @{Our God and Father himself} (\autos ho theos kai patˆr hˆm“n\). Note one article with both substantives for one person. {And our Lord Jesus} (\kai ho Kurios hˆm“n Iˆsous\). Separate article here with \Iˆsous\. In strkjv@Titus:2:13; strkjv@2Peter:1:1| only one article (not two) treating "our God and Saviour Jesus Christ" as one just like "our Lord and Saviour Jesus Christ" in strkjv@2Peter:1:11; strkjv@2:20; strkjv@3:18|. {Direct our way} (\kateuthunai tˆn hodon hˆm“n\). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of \kateuthun“\, old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from \mˆ genoito\ ({may it not come to pass}) the optative in a wish of the third person is found in N.T. only in strkjv@1Thessalonians:3:11,12; strkjv@5:23; strkjv@2Thessalonians:2:17; strkjv@3:5,16; strkjv@Romans:15:5,13|.

rwp@1Thessalonians:3:12 @{The Lord} (\ho Kurios\). The Lord Jesus. Paul prays to Christ. {Make you to increase} (\humas pleonasai\). First aorist active optative (wish for future) of \pleonaz“\, late verb from \pleon\ (more), {to superabound}. {And abound} (\perisseusai\). First aorist active optative (wish for future) of \perisseu“\ from \perissos\, old verb, to be over (common in N.T.). It is hard to see much difference between the two verbs.

rwp@1Thessalonians:3:13 @{To the end he may stablish} (\eis to stˆrixai\). Another example of \eis\ and the articular infinitive of purpose. Same idiom in strkjv@3:2|. From \stˆriz“\, from \stˆrigx\, a support. {Unblameable} (\amemptous\). Old compound adjective (\a\ privative and verbal of \memphomai\, to blame). Rare in N.T. Predicate position here. Second coming of Christ again.

rwp@1Thessalonians:4:3 @{Your sanctification} (\ho hagiasmos hum“n\). Found only in the Greek Bible and ecclesiastical writers from \hagiaz“\ and both to take the place of the old words \hagiz“, hagismos\ with their technical ideas of consecration to a god or goddess that did not include holiness in life. Songs:Paul makes a sharp and pointed stand here for the Christian idea of sanctification as being "the will of God" (apposition) and as further explained by the epexegetic infinitive {that ye abstain from fornication} (\apechesthai humas apo tˆs porneias\). Pagan religion did not demand sexual purity of its devotees, the gods and goddesses being grossly immoral. Priestesses were in the temples for the service of the men who came.

rwp@1Thessalonians:4:7 @{Not for uncleanness, but in sanctification} (\epi akatharsiƒi all' en hagiasm“i\). Sharp contrast made still sharper by the two prepositions \epi\ (on the basis of) and \en\ (in the sphere of). God has "called" us all for a decent sex life consonant with his aims and purposes. It was necessary for Paul to place this lofty ideal before the Thessalonian Christians living in a pagan world. It is equally important now.

rwp@1Thessalonians:4:8 @{Therefore} (\toigaroun\). This old triple compound particle (\toi, gar, oun\) is in the N.T. only here and strkjv@Hebrews:12:1|. Paul applies the logic of the case. {He that rejecteth} (\ho athet“n\). This late verb (Polybius and LXX) is from \a-thetos\ (\a\ privative and verbal of \tithˆmi\, to proscribe a thing, to annul it. {But God} (\alla ton theon\). Paul sees this clearly and modern atheists see it also. In order to justify their licentiousness they do not hesitate to set aside God.

rwp@1Thessalonians:4:9 @{Concerning love of the brethren} (\peri tˆs philadelphias\). Late word, love of brothers or sisters. In profane Greek (one papyrus example) and LXX the word means love of those actually kin by blood, but in the N.T. it is the kinship in the love of Christ as here. {Are taught by God} (\theodidaktoi este\). Only here and ecclesiastical writers. Passive verbal adjective in \-tos\ from \didask“\ as if \theo-\ in ablative case like \didaktoi theou\ (John:6:45|). {To love one another} (\eis to agapƒin allˆlous\). Another example of \eis to\ and the infinitive. Only those taught of God keep on loving one another, love neighbours and even enemies as Jesus taught (Matthew:5:44|). Note the use of \agapa“\, not \phile“\.

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

rwp@1Thessalonians:4:12 @{That ye may walk honestly} (\hina peripatˆte euschˆmon“s\). Present subjunctive (linear action). Old adverb from \euschˆm“n\ (\eu, schˆma\, Latin _habitus_, graceful figure), becomingly, decently. In N.T. only here and strkjv@Romans:13:13|. This idea includes honest financial transactions, but a good deal more. People outside the churches have a right to watch the conduct of professing Christians in business, domestic life, social life, politics.

rwp@1Thessalonians:4:14 @{For if we believe} (\ei gar pisteuomen\). Condition of first class, assuming the death and resurrection of Jesus to be true. {In Jesus} (\dia tou Iˆsou\). Literally, through or by means of Jesus. It is amphibolous in position and can be taken either with \tous koimˆthentas\ (that are fallen asleep in or through Jesus) like \hoi koimˆthentes en Christ“i\ in strkjv@1Corinthians:15:18| and probably correct or with \axei\ (through Jesus with God). {With him} (\sun aut“i\). Together with Jesus. Jesus is the connecting link (\dia\) for those that sleep (\koimˆthentas\ first aorist passive, but with middle sense) and their resurrection.

rwp@1Thessalonians:4:15 @{By the word of the Lord} (\en log“i Kuriou\). We do not know to what word of the Lord Jesus Paul refers, probably Paul meaning only the point in the teaching of Christ rather than a quotation. He may be claiming a direct revelation on this important matter as about the Lord's Supper in strkjv@1Corinthians:11:23|. Jesus may have spoken on this subject though it has not been preserved to us (cf. strkjv@Mark:9:1|). {Ye that are alive} (\hˆmeis hoi z“ntes\). Paul here includes himself, but this by no means shows that Paul knew that he would be alive at the Parousia of Christ. He was alive, not dead, when he wrote. {Shall in no wise precede} (\ou mˆ phthas“men\). Second aorist active subjunctive of \phthan“\, to come before, to anticipate. This strong negative with \ou mˆ\ (double negative) and the subjunctive is the regular idiom (Robertson, _Grammar_, p. 929). Hence there was no ground for uneasiness about the dead in Christ.

rwp@1Thessalonians:4:16 @{With a shout} (\en keleusmati\). Note this so-called instrumental use of \en\. Old word, here only in N.T., from \keleu“\, to order, command (military command). Christ will come as Conqueror. {With the voice of the archangel} (\en ph“nˆi archaggelou\). Further explanation of \keleusmati\ (command). The only archangel mentioned in N.T. is Michael in strkjv@Jude:1:9|. But note absence of article with both \ph“nˆi\ and \archaggelou\. The reference may be thus indefinite. {With the trump of God} (\en salpiggi theou\). Trumpet. See same figure in strkjv@1Corinthians:15:52|. {The dead in Christ shall rise first} (\hoi nekroi en Christ“i anastˆsontai pr“ton\). {First} here refers plainly to the fact that, so far from the dead in Christ having no share in the Parousia, they will rise before those still alive are changed.

rwp@1Thessalonians:4:17 @{Then} (\epeita\). The next step, not the identical time (\tote\), but immediately afterwards. {Together with them} (\hama sun autois\). Note both \hama\ (at the same time) and \sun\ (together with) with the associative instrumental case \autois\ (the risen saints). {Shall be caught up} (\harpagˆsometha\). Second future passive indicative of \harpaz“\, old verb to seize, to carry off like Latin _rapio_. {To meet the Lord in the air} (\eis apantˆsin tou Kuriou eis aera\). This special Greek idiom is common in the LXX like the Hebrew, but Polybius has it also and it occurs in the papyri (Moulton, _Proleg_., p. 14, n. 3). This rapture of the saints (both risen and changed) is a glorious climax to Paul's argument of consolation. {And so} (\kai hout“s\). This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say. To be with Christ is the chief hope of Paul's life (1Thessalonians:5:10; strkjv@Phillipians:1:23; strkjv@Colossians:3:4; strkjv@2Corinthians:5:8|).

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

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

rwp@1Thessalonians:5:8 @{Putting on the breastplate of faith and love} (\endusamenoi th“raka piste“s kai agapˆs\). First aorist (ingressive) middle participle of \endu“\. The same figure of breastplate in strkjv@Ephesians:6:14|, only there "of righteousness." The idea of watchfulness brings the figure of a sentry on guard and armed to Paul's mind as in strkjv@Romans:13:12| "the weapons of light." The word \th“rax\ (breastplate) is common in the LXX. {For a helmet, the hope of salvation} (\perikephalaian elpida s“tˆrias\). Same figure in strkjv@Ephesians:6:17| and both like strkjv@Isaiah:59:17|. Late word meaning around (\peri\) the head (\kephalˆ\) and in Polybius, LXX, and in the papyri. \S“tˆrias\ is objective genitive.

rwp@1Thessalonians:5:9 @{But unto the obtaining of salvation through our Lord Jesus Christ} (\alla eis peripoiˆsin s“tˆrias dia tou Kuriou hˆm“n Iˆsou Christou\). The difficult word here is \peripoiˆsin\ which may be passive, God's possession as in strkjv@1Peter:2:9|, or active, obtaining, as in strkjv@2Thessalonians:2:14|. The latter is probably the idea here. We are to keep awake so as to fulfil God's purpose (\etheto\, appointed, second aorist middle indicative of \tithˆmi\) in calling us. That is our hope of final victory (salvation in this sense).

rwp@1Thessalonians:5:10 @{For us} (\peri hˆm“n\). {Around us}. Songs:Westcott and Hort, but \huper\ (over, in behalf of) as in many MSS. These prepositions often interchanged in N.T. MSS. {Whether we wake or sleep} (\eite grˆgor“men eite katheud“men\). Alternative condition of third class with present subjunctive, though \eante--eante\ more usual conjunction (Robertson, _Grammar_, P. 1017). Used here of life and death, not as metaphor. {That we should live together with him} (\hina hama sun aut“i zˆs“men\). First aorist active subjunctive constative aorist covering all life (now and hereafter) together with (\hama sun\ as in strkjv@5:17|) Jesus.

rwp@1Thessalonians:5:12 @{Them that labour among you} (\tous kopi“ntas en humin\). Old word for toil even if weary. {And are over you in the Lord} (\kai proistamenous hum“n en Kuri“i\). Same article with this participle. Literally, those who stand in front of you, your leaders in the Lord, the presbyters or bishops and deacons. Get acquainted with them and follow them. {And admonish you} (\kai nouthetountas humas\). Old verb from \nouthetˆs\ and this from \nous\ (mind) and \tithˆmi\, to put. Putting sense into the heads of people. A thankless, but a necessary, task. The same article connects all three participles, different functions of the same leaders in the church.

rwp@1Thessalonians:5:13 @{And to esteem them} (\kai hˆgeisthai\). Get acquainted with them and esteem the leaders. The idlers in Thessalonica had evidently refused to follow their leaders in church activities. We need wise leadership today, but still more wise following. An army of captains and colonels never won a battle.

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@1Thessalonians:5:15 @{See to it that no one render unto any one evil for evil} (\horate mˆ tis kakon anti kakou apod“i\). Note \mˆ\ with the aorist subjunctive (negative purpose) \apod“i\ from \apodid“mi\, to give back. Retaliation, condemned by Jesus (Matthew:5:38-42|) and by Paul in strkjv@Romans:12:17|, usually takes the form of "evil for evil," rather than "good for good" (\kalon anti kalou\). Note idea of exchange in \anti\. {Follow after} (\di“kete\). Keep up the chase (\di“k“\) after the good.

rwp@1Thessalonians:5:18 @{In everything give thanks} (\en panti eucharisteite\). There is a silver lining to every cloud. God is with us whatever befalls us. It is God's will that we find joy in prayer in Christ Jesus in every condition of life.

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

rwp@1Thessalonians:5:24 @{Faithful} (\pistos\). God, he means, who calls and will carry through (Phillipians:1:6|).

rwp@1Thessalonians:5:27 @{I adjure you by the Lord} (\enorkiz“ humas ton Kurion\). Late compound for old \horkiz“\ (Mark:5:7|), to put one on oath, with two accusatives (Robertson, _Grammar_, pp. 483f.). Occurs in inscriptions. {That this epistle be read unto all the brethren} (\anagn“sthˆnai tˆn epistolˆn pasin tois adelphois\). First aorist passive infinitive of \anagin“sk“\ with accusative of general reference in an indirect command. Clearly Paul wrote for the church as a whole and wished the epistles read aloud at a public meeting. In this first epistle we see the importance that he attaches to his epistles.

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

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

rwp@1Timothy:1:3 @{As I exhorted} (\kath“s parekalesa\). There is an ellipse of the principal clause in verse 4| ({so do I now} not being in the Greek). {To tarry} (\prosmeinai\). First aorist active infinitive of \prosmen“\, old verb, attributed by Luke to Paul in strkjv@Acts:13:43|. {That thou mightest charge} (\hina paraggeilˆis\). Subfinal clause with \hina\ and the first aorist active subjunctive of \paraggell“\, old verb, to transmit a message along (\para\) from one to another. See strkjv@2Thessalonians:3:4,6,10|. Lock considers this idiom here an elliptical imperative like strkjv@Ephesians:4:29; strkjv@5:33|. {Certain men} (\tisin\). Dative case. Expressly vague (no names as in strkjv@1:20|), though Paul doubtless has certain persons in Ephesus in mind. {Not to teach a different doctrine} (\mˆ heterodidaskalein\). Earliest known use of this compound like \kakodidaskalein\ of Clement of Rome. Only other N.T. example in strkjv@6:3|. Eusebius has \heterodidaskalos\. Same idea in strkjv@Galatians:1:6; strkjv@2Corinthians:11:4; strkjv@Romans:16:17|. Perhaps coined by Paul.

rwp@1Timothy:1:4 @{To give heed} (\prosechein\). With \noun\ understood. Old and common idiom in N.T. especially in Luke and Acts (Acts:8:10ff.|). Not in Paul's earlier Epistles. strkjv@1Timothy:3:8; strkjv@4:1,13; strkjv@Titus:1:14|. {To fables} (\muthois\). Dative case of old word for speech, narrative, story, fiction, falsehood. In N.T. only strkjv@2Peter:1:16; strkjv@1Timothy:1:4; strkjv@4:7; strkjv@Titus:1:14; strkjv@2Timothy:4:4|. {Genealogies} (\genealogiais\). Dative of old word, in LXX, in N.T. only here and strkjv@Titus:3:9|. {Endless} (\aperantois\). Old verbal compound (from \a\ privative and \perain“\, to go through), in LXX, only here in N.T. Excellent examples there for old words used only in the Pastorals because of the subject matter, describing the Gnostic emphasis on aeons. {Questionings} (\ekzˆtˆseis\). "Seekings out." Late and rare compound from \ekzˆte“\ (itself _Koin‚_ word, strkjv@Romans:3:11| from LXX and in papyri). Here only in N.T. Simplex \zˆtˆsis\ in strkjv@Acts:15:2; strkjv@1Timothy:6:4; strkjv@Titus:3:9; strkjv@2Timothy:2:23|. {A dispensation} (\oikonomian\). Pauline word (1Corinthians:9:17; strkjv@Colossians:1:25; strkjv@Ephesians:1:9; strkjv@3:9; strkjv@1Timothy:1:4|), strkjv@Luke:16:2-4| only other N.T. examples. {In faith} (\en pistei\). Pauline use of \pistis\.

rwp@1Timothy:1:5 @{The end} (\to telos\). See strkjv@Romans:6:21; strkjv@10:4| for \telos\ (the good aimed at, reached, result, end). {Love} (\agapˆ\). Not "questionings." strkjv@Romans:13:9|. "Three conditions for the growth of love" (Parry): "Out of a pure heart" (\ek katharas kardias\, O.T. conception), "and a good conscience" (\kai suneidˆse“s agathˆs\, for which see strkjv@Romans:2:25|), "and faith unfeigned" (\kai piste“s anupokritou\, late compound verbal in strkjv@2Corinthians:6:6; strkjv@Romans:12:9|).

rwp@1Timothy:1:6 @{Having swerved} (\astochˆsantes\). First aorist active participle of \astoche“\, compound _Koin‚_ verb (Polybius, Plutarch) from \astochos\ (\a\ privative and \stochos\, a mark), "having missed the mark." In N.T. only here, strkjv@6:21; strkjv@2Timothy:2:18|. With the ablative case \h“n\ (which). {Have turned aside} (\exetrapˆsan\). Second aorist passive indicative of \ektrep“\, old and common verb, to turn or twist out or aside. In medical sense in strkjv@Hebrews:12:13|. As metaphor in strkjv@1Timothy:1:6; strkjv@6:20; strkjv@2Timothy:4:4|. {Vain talking} (\mataiologian\). Late word from \mataiologos\, only here in N.T., in the literary _Koin‚_.

rwp@1Timothy:1:10 @{For abusers of themselves with men} (\arsenokoitais\). Late compound for sodomites. In N.T. only here and strkjv@1Corinthians:6:9|. {Men-stealers} (\andrapodistais\). Old word from \andrapodiz“\ (from \anˆr\, man, \pous\, foot, to catch by the foot), to enslave. Songs:enslavers, whether kidnappers (men-stealers) of free men or stealers of the slaves of other men. Songs:slave-dealers. By the use of this word Paul deals a blow at the slave-trade (cf. Philemon). {Liars} (\pseustais\). Old word, see strkjv@Romans:3:4|. {False swearers} (\epiorkois\). Old word (\epi, orkos\, oath). Perjurers. Only here in N.T. For similar lists, see strkjv@1Corinthians:5:11; strkjv@6:9f.; strkjv@Galatians:5:19f.; strkjv@Romans:1:28f.; strkjv@13:13; strkjv@Colossians:3:5; strkjv@Ephesians:5:5; strkjv@2Timothy:3:2f|. {The sound doctrine} (\tˆi hugiainousˆi didaskaliƒi\). Dative case after \antikeitai\, for which verb see strkjv@Galatians:5:17| for the conflict between the Spirit and the flesh. "The healthful (\hugiain“\, old word for being well, as strkjv@Luke:5:31; strkjv@3John:1:2|, in figurative sense in N.T. only in the Pastorals) teaching." See strkjv@Titus:1:9; strkjv@2Timothy:4:3|.

rwp@1Timothy:1:11 @{Of the blessed God} (\tou makariou theou\). Applied to God only here and strkjv@6:15|, but in strkjv@Titus:2:13| \makarios\ occurs with \elpis\ (hope) of the "epiphany of our great God and Saviour Jesus Christ." {Which was committed to my trust} (\ho episteuthˆn eg“\). "with which (\ho\ accusative retained with first aorist passive verb \episteuthˆn\) I was entrusted."

rwp@1Timothy:1:12 @{I thank} (\charin ech“\). "I have gratitude to." Common phrase (Luke:17:9|), not elsewhere in Paul. {That enabled me} (\t“i endunam“santi me\). First aorist active articular participle of \endunamo“\. Late verb, but regular Pauline idiom (Romans:4:20; strkjv@Phillipians:4:13; strkjv@Ephesians:6:10; strkjv@1Timothy:1:12; strkjv@2Timothy:4:17|). {Appointing me to his service} (\themenos eis diakonian\). Second aorist middle participle. Pauline phrase and atmosphere (Acts:20:24; strkjv@1Corinthians:3:5; strkjv@12:18,28; strkjv@2Corinthians:3:6; strkjv@4:1; strkjv@Colossians:1:23; Eph. strkjv@3:7; strkjv@1Timothy:4:6; strkjv@2Timothy:4:5,11|).

rwp@1Timothy:1:13 @{Before} (\to proteron\). Accusative of general reference of the articular comparative, "as to the former-time," formerly, as in strkjv@Galatians:4:13|. {Though I was} (\onta\). Concessive participle agreeing with \me\. {Blasphemer} (\blasphˆmon\). Old word either from \blax\ (stupid) and \phˆmˆ\, speech, or from \blapt“\, to injure. Rare in N.T. but Paul uses \blasphˆme“\, to blaspheme in strkjv@Romans:2:24|. {Persecutor} (\di“ktˆs\). Songs:far found only here. Probably made by Paul from \di“k“\, which he knew well enough (Acts:22:4,7; strkjv@26:14f.; strkjv@Galatians:1:13,23; strkjv@Phillipians:3:6; strkjv@2Timothy:3:12|). {Injurious} (\hubristˆn\). Substantive, not adjective, "an insolent man." Old word from \hubriz“\, in N.T. only here and strkjv@Romans:1:30|. {I obtained mercy} (\eleˆthˆn\). First aorist passive indicative of \elee“\, old verb. See strkjv@2Corinthians:4:1; strkjv@Romans:11:30f|. {Ignorantly} (\agno“n\). Present active participle of \agnoe“\, "not knowing." Old verb (Romans:2:4|). In a blindness of heart. {In unbelief} (\en apistiƒi\). See strkjv@Romans:11:20,25|.

rwp@1Timothy:1:14 @{Abounded exceedingly} (\huperepleonasen\). Aorist active indicative of the late and rare (Songs:5:19| and in Herond.) compound \huperpleonaz“\ (here alone in N.T.), in later ecclesiastical writers. The simplex \pleonaz“\ Paul used in strkjv@Romans:5:20; strkjv@6:1| and the kindred \hupereperisseusen\ used also with \hˆ charis\. Paul is fond of compounds with \huper\. For "faith in Christ Jesus" see strkjv@Galatians:3:26|, for "faith and love in Christ Jesus" as here, see strkjv@2Timothy:1:13|.

rwp@1Timothy:1:15 @{Faithful is the saying} (\pistos ho logos\). Five times in the Pastorals (1Timothy:1:15; strkjv@3:1; strkjv@4:9; strkjv@Titus:3:8; strkjv@2Timothy:2:11|). It will pay to note carefully \pistis, pisteu“, pistos\. Same use of \pistos\ (trustworthy) applied to \logos\ in strkjv@Titus:1:9; strkjv@Revelation:21:5; strkjv@22:6|. Here and probably in strkjv@2Timothy:2:11| a definite saying seems to be referred to, possibly a quotation (\hoti\) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in strkjv@John:9:37; strkjv@11:27; strkjv@16:28; strkjv@18:37|. Paul, of course, had no access to the Johannine writings, but such "sayings" were current among the disciples. There is no formal quotation, but "the whole phrase implies a knowledge of Synoptic and Johannine language" (Lock) as in strkjv@Luke:5:32; strkjv@John:12:47|. {Acceptation} (\apodochˆs\). Genitive case with \axios\ (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and strkjv@4:9|. {Chief} (\pr“tos\). Not \ˆn\ (I was), but \eimi\ (I am). "It is not easy to think of any one but St. Paul as penning these words" (White). In strkjv@1Corinthians:15:9| he had called himself "the least of the apostles" (\elachistos t“n apostol“n\). In strkjv@Ephesians:3:8| he refers to himself as "the less than the least of all saints" (\t“i elachistoter“i pant“n hagi“n\). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians:2:6-10|) and superior to the Judaizers (2Corinthians:11:5f.; strkjv@12:11|). It is not mock humility here, but sincere appreciation of the sins of his life (cf. strkjv@Romans:7:24|) as a persecutor of the church of God (Galatians:1:13|), of men and even women (Acts:22:4f.; strkjv@26:11|). He had sad memories of those days.

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

rwp@1Timothy:2:7 @{For which} (\eis ho\). The testimony of Jesus in his self-surrender (verse 6|). See \eis ho\ in strkjv@2Timothy:1:11|. {I was appointed} (\etethˆn eg“\). First aorist passive indicative of \tithˆmi\. {Preacher and apostle} (\kˆrux kai apostolos\). In strkjv@2Timothy:1:10| Paul adds \didaskalos\ (herald, apostle, teacher) as he does here with emphasis. In strkjv@Colossians:1:23f.| he has \diakonos\ (minister). He frequently uses \kˆruss“\ of himself (1Corinthians:1:23; strkjv@9:27; strkjv@Galatians:2:2; strkjv@Romans:10:8f.|). {I speak the truth, I lie not} (\alˆtheian leg“, ou pseudomai\). A Pauline touch (Romans:9:1|). Cf. strkjv@Galatians:1:20; strkjv@2Corinthians:11:31|. Here alone he calls himself "a teacher of the Gentiles," elsewhere apostle (Romans:11:13|), minister (Romans:15:16|), prisoner (Ephesians:3:1|).

rwp@1Timothy:2:8 @{I desire} (\boulomai\). Songs:Phillipians:1:12|. {The men} (\tous andras\). Accusative of general reference with the infinitive \proseuchesthai\. The men in contrast to "women" (\gunaikas\) in 9|. It is public worship, of course, and "in every place" (\en panti top“i\) for public worship. Many modern Christians feel that there were special conditions in Ephesus as in Corinth which called for strict regulations on the women that do not always apply now. {Lifting up holy hands} (\epairontas hosious cheiras\). Standing to pray. Note also \hosious\ used as feminine (so in Plato) with \cheiras\ instead of \hosias\. The point here is that only men should lead in public prayer who can lift up "clean hands" (morally and spiritually clean). See strkjv@Luke:24:50|. Adverb \hosi“s\ in strkjv@1Thessalonians:2:10| and \hosiotˆs\ in strkjv@Ephesians:4:24|. {Without wrath and disputing} (\ch“ris orgˆs kai dialogismou\). See strkjv@Phillipians:2:14|.

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

rwp@1Timothy:2:12 @{I permit not} (\ouk epitrep“\). Old word \epitrep“\, to permit, to allow (1Corinthians:16:7|). Paul speaks authoritatively. {To teach} (\didaskein\). In the public meeting clearly. And yet all modern Christians allow women to teach Sunday school classes. One feels somehow that something is not expressed here to make it all clear. {Nor to have dominion over a man} (\oude authentein andros\). The word \authente“\ is now cleared up by Kretschmer (_Glotta_, 1912, pp. 289ff.) and by Moulton and Milligan's _Vocabulary_. See also Nageli, _Der Wortschatz des Apostels Paulus_ and Deissmann, _Light, etc._, pp. 88f. \Autodike“\ was the literary word for playing the master while \authente“\ was the vernacular term. It comes from \aut-hentes\, a self-doer, a master, autocrat. It occurs in the papyri (substantive \authentˆs\, master, verb \authente“\, to domineer, adjective \authentikos\, authoritative, "authentic"). Modern Greek has \aphentes\ = Effendi = "Mr."

rwp@1Timothy:2:13 @{Was first formed} (\pr“tos eplasthˆ\). Note \pr“tos\, not \pr“ton\, first before Eve. First aorist passive indicative of \plass“\, old verb, in N.T. only here and strkjv@Romans:9:20| (cf. strkjv@Genesis:2:7f.|).

rwp@1Timothy:2:14 @{Being beguiled} (\exapatˆtheisa\). First aorist passive participle of \exapate“\, old compound verb, in N.T. only by Paul (2Thessalonians:2:3; strkjv@1Corinthians:3:18; strkjv@2Corinthians:11:3; strkjv@Romans:7:11; strkjv@16:18; strkjv@1Timothy:2:14|). Not certain that \ex-\ here means "completely deceived" in contrast to simplex (\ouk ˆpatˆthˆ\) used of Adam, though possible. {Hath fallen} (\gegonen\). Second perfect indicative active, permanent state. See strkjv@1Corinthians:11:7|.

rwp@1Timothy:2:15 @{Through the child-bearing} (\dia tˆs teknogonias\). Late and rare word (in Aristotle). Here alone in N.T. From \teknogonos\ and this from \teknon\ and root \gen“\. This translation makes it refer to the birth of the Saviour as glorifying womanhood. That is true, but it is not clear that Paul does not have mostly in mind that child-bearing, not public teaching, is the peculiar function of woman with a glory and dignity all its own. "She will be saved" (\s“thˆsetai\) in this function, not by means of it. {If they continue} (\ean mein“sin\). Condition of third class, \ean\ with first aorist active subjunctive of \men“\, to continue. Note change to plural from the singular (\s“thˆsetai\).

rwp@1Timothy:3:1 @{Faithful is the saying} (\pistos ho logos\). Here the phrase points to the preceding words (not like strkjv@1:15|) and should close the preceding paragraph. {If a man seeketh} (\ei tis oregetai\). Condition of first class, assumed as true. Present middle indicative of \oreg“\, old verb to reach out after something, governing the genitive. In N.T. only here, strkjv@6:10; strkjv@Hebrews:11:16|. {The office of a bishop} (\episkopˆs\). Genitive case after \oregetai\. Late and rare word outside of LXX and N.T. (in a Lycaonian inscription). From \episkope“\ and means "over-seership" as in strkjv@Acts:1:20|.

rwp@1Timothy:3:4 @{Ruling} (\proistamenon\). Present middle participle of \proistˆmi\, old word to place before and (intransitive as here) to stand before. See strkjv@1Thessalonians:5:12; strkjv@Romans:12:8|. {In subjection} (\en hupotagˆi\). See verse 11|.

rwp@1Timothy:3:5 @{If a man knoweth not} (\ei tis ouk oiden\). Condition of first class, assumed as true. {How to rule} (\prostˆnai\). Second aorist active infinitive of same verb \proistˆmi\ and with \oiden\ means "know how to rule," not "know that he rules." {How} (\p“s\). Rhetorical question expecting negative answer. {Shall he take care of} (\epimelˆsetai\). Future middle of \epimeleomai\, old compound (\epi\, direction of care towards) verb, in LXX, in N.T. only here and strkjv@Luke:10:34f|. {The church of God} (\ekklˆsias theou\). Anarthrous as in verse 15|, elsewhere with article (1Corinthians:10:32; strkjv@15:9; strkjv@2Corinthians:1:1; strkjv@Galatians:1:13|). The local church described as belonging to God. No one in N.T. but Paul (Acts:20:28|) so describes the church. This verse is a parenthesis in the characteristics of the bishop.

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

rwp@1Timothy:3:9 @{The mystery of the faith} (\to mustˆrion tˆs piste“s\). "The inner secret of the faith," the revelation given in Christ. See for \mustˆrion\ in Paul (2Thessalonians:2:7; strkjv@1Corinthians:2:7; strkjv@Romans:16:25; strkjv@Colossians:1:26; strkjv@Ephesians:3:9|). {In a pure conscience} (\en katharƒi suneidˆsei\). See strkjv@1:19|. "The casket in which the jewel is to be kept" (Lock).

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

rwp@1Timothy:3:11 @{Women} (\gunaikas\). Accusative with \dei einai\ understood (\hosaut“s\, likewise) as in verse 8|. Apparently "women as deacons" (Romans:16:1| about Phoebe) and not women in general or just "wives of deacons." See Pliny (_Ep_. X. 97) _ministrae_. {Not slanderers} (\mˆ diabolous\). Original meaning of \diabolos\ (from \diaball“\, strkjv@Luke:16:1|), the devil being the chief slanderer (Ephesians:6:11|). "She-devils" in reality (Titus:2:3|). "While men are more prone to be \dilogous\, double-tongued, women are more prone than men to be slanderers" (White). {Faithful in all things} (\pistas en pƒsin\). Perhaps as almoners (Ellicott) the deaconesses had special temptations.

rwp@1Timothy:3:12 @{Of one wife} (\mias gunaikos\). At a time as in verse 2|. {Ruling well} (\proistamenoi kal“s\). As in 4|.

rwp@1Timothy:3:13 @{Gain to themselves} (\heautois peripoiountai\). Present middle indicative of \peripoie“\, old verb, to make besides (\peri\, around, over), to lay by. Reflexive (indirect) middle with reflexive pronoun (\heautois\) repeated as often happens in the _Koin‚_. In N.T. only here, strkjv@Luke:17:33; strkjv@Acts:20:28| (Paul also, quoting strkjv@Isaiah:43:21|). {A good standing} (\bathmon kalon\). Late word from \bain“\, in LXX for steps at a door (1Samuel:5:5|). In plural the steps of a stair. In the inscriptions it means a good foothold or standing. The ecclesiastical writers (Theodoret) take it to be a higher grade or rank, but it is doubtful if Paul means that here. {Much boldness} (\pollˆn parrˆsian\). A Pauline phrase (2Corinthians:3:12; strkjv@7:4; strkjv@Phillipians:1:20|). {In the faith which is in Christ Jesus} (\en pistei tˆi en Christ“i Iˆsou\). Pauline phrase again (Acts:26:18; strkjv@Galatians:3:26; strkjv@Colossians:1:4; strkjv@Ephesians:1:15; strkjv@2Timothy:1:13; strkjv@3:15|).

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

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

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

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

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

rwp@1Timothy:4:10 @{To this end} (\eis touto\). The godliness (\eusebeia\) of verse 8|. See strkjv@2Corinthians:6:10| as Paul's own commentary. {We labour} (\kopi“men\, strkjv@Colossians:1:29|) {and strive} (\kai ag“nizometha\, strkjv@Colossians:1:29|). Both Pauline words. {Because we have set our hope} (\hoti elpikamen\). Perfect active indicative of \elpiz“\ (Romans:15:12|). {Saviour of all men} (\s“tˆr pant“n anthr“p“n\). See strkjv@1:1| for \s“tˆr\ applied to God as here. Not that all men "are saved" in the full sense, but God gives life (6:13|) to all (Acts:17:28|). {Specially of them that believe} (\malista pist“n\). Making a distinction in the kinds of salvation meant. "While God is potentially Saviour of all, He is actually Saviour of the \pistoi\" (White). Songs:Jesus is termed "Saviour of the World" (John:4:42|). Cf. strkjv@Galatians:6:10|.

rwp@1Timothy:4:12 @{Despise} (\kataphroneit“\). Imperative active third singular of \kataphrone“\, old verb, to think down on, to despise (Romans:2:4|). {Thy youth} (\sou tˆs neotˆtos\). Genitive case of old word (from \neos\) as in strkjv@Mark:10:20|. {Be thou} (\ginou\). Present middle imperative of \ginomai\. "Keep on becoming thou." {An ensample} (\tupos\). Old word from \tupt“\, a type. Pauline use of the word (1Thessalonians:1:7; strkjv@2Thessalonians:3:9; strkjv@Phillipians:3:17; strkjv@Titus:2:7|). {To them that believe} (\t“n pist“n\). Objective genitive. {In word} (\en log“i\). In conversation as well as in public speech. {In manner of life} (\en anastrophˆi\). "In bearing" (Galatians:1:13; strkjv@Ephesians:4:22|). {In purity} (\en hagneiƒi\). Old word from \hagneu“\ (\hagnos\). Sinlessness of life. Used of a Nazirite (Numbers:6:2,21|). Only here and strkjv@5:2| in N.T.

rwp@1Timothy:4:13 @{Till I come} (\he“s erchomai\). "While I am coming" (present indicative with \he“s\), not "till I come" (\he“s elth“\). {Give heed} (\proseche\). Present active imperative, supply \ton noun\, "keep on putting thy mind on." {The reading} (\tˆi anagn“sei\). Old word from \anagin“sk“\. See strkjv@2Corinthians:3:14|. Probably in particular the public reading of the Scriptures (Acts:13:15|), though surely private reading is not to be excluded. {To exhortation} (\tˆi paraklˆsei\), {to teaching} (\tˆi didaskaliƒi\). Two other public functions of the minister. Probably Paul does not mean for the exhortation to precede the instruction, but the reverse in actual public work. Exhortation needs teaching to rest it upon, a hint for preachers today.

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

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

rwp@1Timothy:5:1 @{Rebuke not an elder} (\presbuter“i mˆ epiplˆxˆis\). Dative case \presbuter“i\ used in the usual sense of an older man, not a minister (bishop as in strkjv@3:2|) as is shown by "as a father." First aorist (ingressive) active subjunctive with negative \mˆ\ (prohibition against committing the act) of \epiplˆss“\, to strike upon, old verb, but here only in N.T. and in figurative sense with words rather than with fists. Respect for age is what is here commanded, an item appropriate to the present time. {The younger men as brethren} (\ne“terous h“s adelphous\). Comparative adjective \ne“teros\ from \neos\ (young). No article, "younger men." Wise words for the young minister to know how to conduct himself with old men (reverence) and young men (fellowship, but not stooping to folly with them).

rwp@1Timothy:5:2 @{The elder women as mothers} (\presbuteras h“s mˆteras\). Anarthrous again, "older women as mothers." Respect and reverence once more. {The younger as sisters, in all purity} (\ne“teras h“s adelphas en pasˆi hagniƒi\). Anarthrous also and comparative form as in verse 1|. See strkjv@4:12| for \hagnia\. No sort of behavior will so easily make or mar the young preacher as his conduct with young women.

rwp@1Timothy:5:3 @{That are widows indeed} (\tas ont“s chˆras\). For \ont“s\ (actually, really), see strkjv@Luke:23:47; strkjv@1Corinthians:14:25|; and verse 5|. For widows (\chˆra\) see strkjv@Mark:12:40,42; strkjv@Acts:6:1; strkjv@1Corinthians:7:8|. Parry notes that in verses 3-8| Paul discusses widows who are in distress and 9-16| those who are in the employment of the local church for certain work. Evidently, as in Acts strkjv@6:1-6|, so here in Ephesus there had arisen some trouble over the widows in the church. Both for individual cases of need and as a class Timothy is to show proper respect (\timƒ\, keep on honouring) the widows.

rwp@1Timothy:5:4 @{Grandchildren} (\ekgona\). Old word from \ekginomai\, here only in N.T. {Let them learn} (\manthanet“san\). The children and grandchildren of a widow. Present active imperative third person plural of \manthan“\. "Let them keep on learning." {First} (\pr“ton\). Adverb, first before anything else. No "corban" business here. No acts of "piety" toward God will make up for impiety towards parents. {To shew piety} (\eusebein\). Present active infinitive with \manthanet“san\ and old verb, in N.T. only here and strkjv@Acts:17:23|. From \eusebˆs\ (\eu, sebomai\), pious, dutiful. {Their own family} (\ton idion oikon\). "Their own household." Filial piety is primary unless parents interfere with duty to Christ (Luke:14:26|). {To requite} (\amoibas apodidonai\). Present active infinitive of \apodid“mi\, to give back, old and common verb (Romans:2:6|), to keep on giving back. \Amoibas\ (from \ameibomai\, to requite like for like) is old and common word, but here only in N.T. {Their parents} (\tois progonois\). Dative case of old and common word \progonos\ (from \proginomai\, to come before), "ancestor." In N.T. only here and strkjv@2Timothy:1:3|. See strkjv@2:3| for "acceptable" (\apodekton\).

rwp@1Timothy:5:8 @{Provideth not for his own} (\t“n idi“n ou pronoei\). Condition of first class with \ei\ and present active (or middle \pronoeitai\) indicative of \pronoe“\, old verb, to think beforehand. Pauline word in N.T. only here, strkjv@2Corinthians:8:21; strkjv@Romans:12:7|. With genitive case. {He hath denied the faith} (\tˆn pistin ˆrnˆtai\). Perfect middle indicative of old verb \arneomai\. His act of impiety belies (Titus:1:16|) his claim to the faith (Revelation:2:13|). {Worse than an unbeliever} (\apistou cheir“n\). Ablative case of \apistou\ after the comparative \cheir“n\. Who makes no profession of piety.

rwp@1Timothy:5:15 @{Are turned aside} (\exetrapˆsan\). Second aorist (effective) passive indicative of \ektrep“\. See strkjv@1:6|. {After Satan} (\opis“ tou Satanƒ\). "Behind Satan." Late use of \opis“\ (behind) as a preposition. Used by Jesus of disciples coming behind (after) him (Matthew:16:24|).

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

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

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

rwp@1Timothy:5:21 @{The elect angels} (\t“n eklekt“n aggel“n\). For this triad of God, Christ, angels, see strkjv@Luke:9:26|. "Elect" in the sense of the "holy" angels who kept their own principality (Jude:1:6|) and who did not sin (2Peter:2:4|). Paul shows his interest in angels in strkjv@1Corinthians:4:9; strkjv@11:10|. {Observe} (\phulaxˆis\). First aorist active subjunctive of \phulass“\, to guard, to keep (Romans:2:26|). Subfinal use of \hina\. {Without prejudice} (\ch“ris prokrimatos\). Late and rare word (from \prokin“\, to judge beforehand), three times in the papyri, here only in N.T. "Without prejudgment." {By partiality} (\kata prosklisin\). Late word from \prosklin“\, to incline towards one (Acts:5:36|), only here in N.T.

rwp@1Timothy:5:22 @{Lay hands hastily} (\cheiras tache“s epitithei\). Present active imperative of \epitithˆmi\ in the sense of approval (ordination) as in strkjv@Acts:6:6; strkjv@13:3|. But it is not clear whether it is the case of ministers just ordained as in strkjv@4:14| (\epithesis\), or of warning against hasty ordination of untried men, or the recognition and restoration of deposed ministers (verse 20|) as suits the context. The prohibition suits either situation, or both. {Be partakers of other men's sins} (\koin“nei hamartiais allotriais\). Present active imperative of \koin“ne“\ (from \koin“nos\, partner) with \mˆ\ in prohibition with associative instrumental case as in strkjv@2John:1:11; strkjv@Romans:12:13|. On \allotrios\ (belonging to another) see strkjv@Romans:14:4|. {Keep thyself pure} (\seauton hagnon tˆrei\). "Keep on keeping thyself pure." Present active imperative of \tˆre“\.

rwp@1Timothy:5:23 @{Be no longer a drinker of water} (\mˆketi hudropotei\). Present active imperative (prohibition) of \hudropote“\, old verb (from \hudropotˆs\, water drinker, \hud“r, pin“\), here only in N.T. Not complete asceticism, but only the need of some wine urged in Timothy's peculiar physical condition (a sort of medical prescription for this case). {But use a little wine} (\alla ain“i olig“i chr“\). Present middle imperative of \chraomai\ with instrumental case. The emphasis is on \olig“i\ (a little). {For thy stomach's sake} (\dia ton stomachon\). Old word from \stoma\ (mouth). In Homer throat, opening of the stomach (Aristotle), stomach in Plutarch. Here only in N.T. Our word "stomach." {Thine often infirmities} (\tas puknas sou astheneias\). \Puknos\ is old word, dense, frequent. In N.T. only here, strkjv@Luke:5:33; strkjv@Acts:24:26|. \Astheneias\ = weaknesses, lack of strength (Romans:8:26|). Timothy was clearly a semi-invalid.

rwp@1Timothy:5:25 @{Such as are otherwise} (\ta all“s echonta\). "Those (deeds, \erga\) which have it otherwise." That is good deeds not clearly manifest. {Cannot be hid} (\krubˆnai ou dunantai\). Second aorist passive infinitive of \krupt“\. There is comfort here for modest preachers and other believers whose good deeds are not known and not blazoned forth. They will come out in the end. See strkjv@Matthew:5:14-16|.

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

rwp@1Timothy:6:2 @{Let not despise them} (\mˆ kataphroneit“san\). Negative imperative active third plural of \kataphrone“\, to think down on. See strkjv@4:12|. He must not presume on the equality of Christian brotherhood not allowed by the state's laws. Some of these Christian slaves might be pastors of churches to which the master belonged. For the difficulty of the Christian master's position, see strkjv@1Corinthians:7:22; strkjv@Philemon:1:16|. {But rather} (\alla mallon\). Render the Christian Master better service. {They that partake of the benefit} (\hoi tˆs energesias antilambanomenoi\). For \euergesias\ (genitive case after participle) see strkjv@Acts:4:9|, only other N.T. example of this old word. Present middle participle of \antilamban“\, old verb, to take in turn, to lay fast hold of, in N.T. only here, strkjv@Luke:1:54; strkjv@Acts:20:35|.

rwp@1Timothy:6:3 @{Teacheth a different doctrine} (\heterodidaskalei\). See strkjv@1:3| for this verb, present active indicative here in condition of first class. {Consenteth not} (\mˆ proserchetai\). Also condition of first class with \mˆ\ instead of \ou\. \Proserchomai\ (old verb, to come to, to approach, with dative) is common enough in N.T. (Hebrews:4:16; strkjv@7:25|, etc.), but in the metaphorical sense of coming to one's ideas, assenting to, here only in N.T., but is so used in Philo and Irenaeus (Ellicott). {Sound words} (\hugiainousin logois\). See strkjv@1:10| for \hugiain“\. {The words of our Lord Jesus Christ} (\tois tou kuriou hˆm“n Iˆsou Christou\). Either subjective genitive (the words from the Lord Jesus, a collection of his sayings in Lock's opinion like strkjv@5:18; strkjv@Acts:20:35|, at least in the Spirit of Jesus as strkjv@Acts:16:7; strkjv@1Corinthians:11:23|) or objective genitive about Jesus like strkjv@2Timothy:1:8; strkjv@1Corinthians:1:18|. {According to godliness} (\kata eusebeian\). Promoting (designed for) godliness as in strkjv@Titus:1:1|.

rwp@1Timothy:6:4 @{He is puffed up} (\tetuph“tai\). Perfect passive indicative of \tupho“\, for which see strkjv@3:6|. {Knowing nothing} (\mˆden epistamenos\). Present middle participle of \epistamai\. Ignorance is a frequent companion of conceit. {Doting} (\nos“n\). Present active participle of \nose“\, to be sick, to be morbid over, old word, only here in N.T. {Disputes of words} (\logomachias\). Our "logomachy." From \logomache“\ (2Timothy:2:14|), and that from \logos\ and \machomai\, to fight over words, late and rare word, here only in N.T. See Plato (_Tim_. 1085 F) for "wars in words" (\machas en logois\). {Whereof} (\ex h“n\). "From which things." {Surmisings} (\huponoiai\). Old word from \huponoe“\, to surmise, to suspect (Acts:25:18|), only here in N.T. All these words are akin (envy, \phthonos\, strife, \eris\, railings or slanders, \blasphˆmiai\), all products of an ignorant and conceited mind.

rwp@1Timothy:6:5 @{Wranglings} (\diaparatribai\). Late and rare (Clem. of Alex.) double compound (\dia\, mutual or thorough, \paratribai\, irritations or rubbings alongside). "Mutual irritations" (Field). {Corrupted in mind} (\diephtharmen“n ton noun\). Perfect passive participle of \diaphtheir“\, to corrupt, genitive case agreeing with \anthr“p“n\ (of men) and retaining the accusative \ton noun\. {Bereft of the truth} (\apesterˆmen“n tˆs alˆtheias\). Perfect passive participle of \apostere“\, old verb (1Corinthians:6:8|) with the ablative case after it (\alˆtheias\). {A way of gain} (\porismon\). Late word from \poriz“\, to provide, to gain. Only here in N.T. "Rich Christians." Predicate accusative with \einai\ (indirect assertion) in apposition with \eusebeian\, the accusative of general reference.

rwp@1Timothy:6:7 @{Brought into} (\eisˆnegkamen\, second aorist active stem with first aorist ending, common in the _Koin‚_), {carry out} (\exenegkein\, second aorist active infinitive). Note play on the prepositions \eis-\ and \ex-\.

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

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

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

rwp@1Timothy:6:14 @{That thou keep} (\tˆrˆsai se\). First aorist active infinitive of \tˆre“\, with accusative of general reference (\se\) in indirect command after \paraggell“\. {Without spot} (\aspilon\). Late adjective (\a\ privative, \spilos\, spot, strkjv@Ephesians:5:27|). In inscription and papyri. {Without reproach} (\anepilˆmpton\). See strkjv@3:2; strkjv@5:7|. {Until the appearing} (\mechri tˆs epiphaneias\). "Until the epiphany" (the second epiphany or coming of Christ). Late word in inscriptions for important event like the epiphany of Caligula, in the papyri as a medical term. In strkjv@2Thessalonians:2:18| we have both \epiphaneia\ and \parousia\. See strkjv@Titus:2:13; strkjv@2Timothy:1:10; strkjv@4:1,8|.

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

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

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

rwp@Info_2Corinthians @ FIRST CORINTHIANS FROM EPHESUS A.D. 54 OR 55 BY WAY OF INTRODUCTION It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley's _Historic Doubts about Napolean Bonaparte_ which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.

rwp@Info_2Corinthians @ We know also the time of the year when he writes, in the spring before pentecost. Unfortunately we do not know the precise year, though it was at the close of his stay of three years (in round numbers) at Ephesus (Acts:20:31|). Like all the years in Paul's ministry we have to allow a sliding scale in relation to his other engagements. One may guess the early spring of A.D. 54 or 55.

rwp@Info_2Corinthians @ The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts:18:28-19:1|). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Corinthians:16:12|). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Corinthians:1:10-12|). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Corinthians:4:17|), though he was uneasy over the outcome (1Corinthians:16:10f.|). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Corinthians:5:9|). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Corinthians:7:1|). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Corinthians:8:1|). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Corinthians:12:1|). The doctrine of the resurrection gave much trouble in Corinth (1Corinthians:15:12|). Paul was interested in the collection for the poor saints in Jerusalem (1Corinthians:16:1|) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Corinthians:16:5f.|). It is possible that he had made a short visit before this letter (2Corinthians:13:1|), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Corinthians:1:15-22|). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Corinthians:16:17|), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Acts:19:22|). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Acts:20:1|) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Corinthians:2:12f.|).

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

rwp@2Corinthians:1:3 @{Blessed} (\eulogˆtos\). From old verb \euloge“\, to speak well of, but late verbal in LXX and Philo. Used of men in strkjv@Genesis:24:31|, but only of God in N.T. as in strkjv@Luke:1:68| and chiefly in Paul (2Corinthians:11:31; strkjv@Romans:1:25|). Paul has no thanksgiving or prayer as in strkjv@1Corinthians:1:4-9|, but he finds his basis for gratitude in God, not in them. {The God and Father} (\ho theos kai patˆr\). Songs:rightly, only one article with both substantives as in strkjv@2Peter:1:1|. Paul gives the deity of Jesus Christ as our Lord (\Kuriou\), but he does not hesitate to use the language here as it occurs. See strkjv@1Peter:1:3; strkjv@Ephesians:1:3| where the language is identical with that here. {The father of mercies} (\ho patˆr t“n oiktirm“n\) and God of all comfort (\kai theos pasˆs paraklˆse“s\). Paul adds an item to each word. He is the compassionate Father characterized by mercies (\oiktirm“n\, old word from \oikteir“\, to pity, and here in plural, emotions and acts of pity). He is the God of all comfort (\paraklˆse“s\, old word from \parakale“\, to call to one's side, common with Paul). Paul has already used it of God who gave eternal comfort (2Thessalonians:2:16|). The English word comfort is from the Latin _confortis_ (brave together). The word used by Jesus of the Holy Spirit as the Comforter or Paraklete is this very word (John:14:16; strkjv@16:7|). Paul makes rich use of the verb \parakale“\ and the substantive \paraklˆsis\ in this passage (3-7|). He urges all sorrowing and troubled hearts to find strength in God.

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

rwp@2Corinthians:1:5 @{The sufferings of Christ} (\ta pathˆmata tou Christou\). Subjective genitive, Christ's own sufferings. {Abound unto us} (\perisseuei eis hˆmas\). Overflow unto us so that we suffer like sufferings and become fellow sufferers with Christ (4:10f.; strkjv@Romans:8:17; strkjv@Phillipians:3:10; strkjv@Colossians:1:24|). {Through Christ} (\dia tou Christou\). The overflow (\perisseuei\) of comfort comes also through Christ. Is Paul thinking of how some of the Jewish Christians in Corinth have become reconciled with him through Christ? Partnership with Christ in suffering brings partnership in glory also (Romans:8:17; strkjv@1Peter:4:13|).

rwp@2Corinthians:1:8 @{Concerning our affliction} (\huper tˆs thlipse“s hˆm“n\). Manuscripts read also \peri\ for in the _Koin‚_ \huper\ (over) often has the idea of \peri\ (around). Paul has laid down his philosophy of afflictions and now he cites a specific illustration in his own recent experience. {In Asia} (\en Asiƒi\). Probably in Ephesus, but what it was we do not know whether sickness or peril. We do know that the disciples and the Asiarchs would not allow Paul to face the mob in the amphitheatre gathered by Demetrius (Acts:20:30f.|). In strkjv@Romans:16:4| Paul says that Prisca and Aquila laid down their necks for him, risked their very lives for him. It may have been a later plot to kill Paul that hastened his departure from Ephesus (Acts:20:1|). He had a trial so great that "we were weighed down exceedingly beyond our power" (\kath' huperbolˆn huper dunamin ebarˆthˆmen\). Old verb from \baros\, weight, \barus\, weighty. First aorist passive indicative. See on ¯1Corinthians:12:31| for \kath' huperbolˆn\ (cf. our hyperbole). It was beyond Paul's power to endure if left to himself. {Insomuch that we despaired even of life} (\h“ste exaporˆthˆnai hˆmas kai tou zˆin\). Usual clause of result with \h“ste\ and the infinitive. First aorist passive infinitive \exaporˆthˆnai\, late compound for utter despair (perfective use of \ex\ and at a complete loss, \a\ privative and \poros\, way). There seemed no way out. {Of life} (\tou zˆin\). Ablative case of the articular infinitive, of living.

rwp@2Corinthians:1:11 @{Ye also helping together on our behalf} (\sunupourgount“n kai hum“n huper hˆm“n\). Genitive absolute with present active participle of late compound verb (\sun\ and \hupourge“\ for \hupo\ and \ergon\). Paul relied on God and felt the need of the prayer of God's people. {By means of many} (\ek poll“n pros“p“n\). \Pros“pon\ means face (\pros, ops\). The word is common in all Greek. The papyri use it for face, appearance, person. It occurs twelve times in II Corinthians. It certainly means face in eight of them (3:7,13,18; strkjv@8:24; strkjv@10:1,7; strkjv@11:20|). In strkjv@5:12| it means outward appearance. It may mean face or person here, strkjv@2:10; strkjv@4:6|. It is more pictorial to take it here as face "that out of many upturned faces" thanks may be given (\hina--eucharistˆthˆi\ first aorist passive subjunctive) for the gift to us by means of many (\dia pollon\). It is indeed a difficult sentence to understand.

rwp@2Corinthians:1:12 @{Glorying} (\kauchˆsis\). Act of glorying, while in verse 14| \kauchˆma\ is the thing boasted of. {The testimony of our conscience} (\to marturion tˆs suneidˆse“s hˆm“n\). In apposition with \kauchˆsis\. {Sincerity of God} (\eilikrineiƒi tou theou\). Like \dikaiosunˆ theou\ (Romans:1:17; strkjv@3:21|), the God-kind of righteousness. Songs:the God-kind (genitive case) of sincerity. Late word from \eilikrinˆs\. See on ¯1Corinthians:5:8|. {Not in fleshly wisdom} (\ouk en sophiƒi sarkikˆi\). See on ¯1Corinthians:1:17; strkjv@2:4,13f|. Paul uses \sarkikos\ five times and it occurs only twice elsewhere in N.T. See on ¯1Corinthians:3:3|. {We behaved ourselves} (\anestraphˆmen\). Second aorist passive indicative of \anastreph“\, old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. {More abundantly to you-ward} (\perissoter“s pros humas\). They had more abundant opportunity to observe how scrupulous Paul was (Acts:18:11|).

rwp@2Corinthians:1:14 @{As also ye did acknowledge us in part} (\kath“s kai epegn“te hˆmas apo merous\). Gracious acknowledgment (second aorist active indicative of \epign“sk“\) to the original Pauline party (1Corinthians:1:12; strkjv@3:4|) that he had seemed to care so little for them. And now in his hour of victory he shows that, if he is their ground of glorying, they are his also (cf. strkjv@1Thessalonians:2:19f.; strkjv@Phillipians:2:16|).

rwp@2Corinthians:1:15 @{Confidence} (\pepoithˆsei\). This late word (LXX Philo, Josephus) is condemned by the Atticists, but Paul uses it a half dozen times (3:4| also). {I was minded to come} (\eboulomˆn elthein\). Imperfect, I was wishing to come, picturing his former state of mind. {Before unto you} (\proteron pros humas\). This was his former plan (\proteron\) while in Ephesus to go to Achaia directly from Ephesus. This he confesses in verse 16| "and by you to pass into Macedonia." {That ye might have a second benefit} (\hina deuteran charin schˆte\). Or second "joy" if we accept \charan\ with Westcott and Hort. This would be a real second blessing (or joy) if they should have two visits from Paul.

rwp@2Corinthians:1:16 @{And again} (\kai palin\). This would have been the second benefit or joy. But he changed his plans and did not make that trip directly to Corinth, but came on to Macedonia first (Acts:19:21; strkjv@20:1f.; strkjv@1Corinthians:16:2; strkjv@2Corinthians:2:12|). {To be set forward by you} (\huph' hum“n propemphthˆnai\). First aorist passive infinitive of \propemp“\. Paul uses this same verb in strkjv@Romans:15:24| for the same service by the Roman Christians on his proposed trip to Spain. The Corinthians, especially the anti-Pauline party, took advantage of Paul's change of plans to criticize him sharply for vacillation and flippancy. How easy it is to find fault with the preacher! Songs:Paul has to explain his conduct.

rwp@2Corinthians:1:19 @{Was not Yea and Nay} (\ouk egeneto nai kai ou\). "Did not become Yes and No." {But in him is yea} (\alla Nai en aut“i gegonen\). Rather, "But in him Yes has become yes," has proved true. Songs:Paul appeals to the life of Christ to sustain his own veracity.

rwp@2Corinthians:2:1 @{That I would not come again to you with sorrow} (\to mˆ palin en lupˆi pros humas elthein\). Articular second aorist active infinitive with negative \mˆ\ in apposition with \touto\ (this) preceding. What does Paul mean by "again" (\palin\)? Had he paid another visit besides that described in strkjv@Acts:18| which was in sorrow (\en lupˆi\)? Or does he mean that having had one joyful visit (that in strkjv@Acts:18|) he does not wish the second one to be in sorrow? Either interpretation is possible as the Greek stands and scholars disagree. Songs:in strkjv@12:14| "The third time I am ready to come" may refer to the proposed second visit (1:15f.|) and the present plan (a third). And so as to strkjv@13:1|. There is absolutely no way to tell clearly whether Paul had already made a second visit. If he had done so, it is a bit odd that he did not plainly say so in strkjv@1:15f.| when he is apologizing for not having made the proposed visit ("a second benefit").

rwp@2Corinthians:2:3 @{I wrote this very thing} (\egrapsa touto auto\). Is this (and \egrapsa\ in verses 4,9,12|) the epistolary aorist referring to the present letter? In itself that is possible as the epistolary aorist does occur in the N.T. as in strkjv@8:18; strkjv@9:3| (Robertson, _Grammar_, p. 854f.). If not epistolary aorist as seems improbable from the context and from strkjv@7:8-12|, to what Epistle does he refer? To strkjv@1Corinthians:5| or to a lost letter? It is possible, of course, that, when Paul decided not to come to Corinth, he sent a letter. The language that follows in verses 3,4; strkjv@7:8-12| can hardly apply to I Corinthians. {Should have sorrow} (\lupˆn sch“\). Second aorist (ingressive) active subjunctive of \ech“\, should get sorrow, after \hina mˆ\ negative final particles. {From them of whom} (\aph' h“n\). Antecedent omitted, \apo tout“n aph' h“n\ (from those from whom). {I ought} (\edei me\). Imperfect for unrealized present obligation as often and like English. {Having confidence} (\pepoith“s\). Second perfect active participle of \peith“\ (1:9|).

rwp@2Corinthians:2:4 @{Anguish} (\sunochˆs\). Ablative case after \ek\ (out of). Old word from \sunech“\, to hold together. Songs:contraction of heart (Cicero, _contractio animi_), a spiritual _angina pectoris_. In N.T. only here and strkjv@Luke:21:25|. {With many tears} (\dia poll“n dakru“n\). He dictated that letter "through tears" (accompanied by tears). Paul was a man of heart. He writes to the Philippians with weeping (\klai“n\) over the enemies of the Cross of Christ (Phillipians:3:18|). He twice mentions his tears in his speech at Miletus (Acts:20:19-31|). {But that ye might know the love} (\alla tˆn agapˆn hina gn“te\). Proleptic position of \agapˆn\ and ingressive second aorist active subjunctive \gn“te\, come to know.

rwp@2Corinthians:2:7 @{Songs:that on the contrary} (\h“ste tounantion\). The natural result expressed by \h“ste\ and the infinitive. \Tounantion\ is by crasis for \to enantion\ and accusative of general reference. {Rather} (\mallon\). Absent in some MSS. {Lest by any means} (\mˆ p“s\). Negative purpose. {Swallowed up} (\katapothˆi\). First aorist passive subjunctive of \katapin“\, to drink down (1Corinthians:15:54|). {With his overmuch sorrow} (\tˆi perissoterƒi lupˆi\). Instrumental case, "by the more abundant sorrow" (comparative of adjective \perissos\).

rwp@2Corinthians:2:8 @{To confirm} (\kur“sai\). First aorist active infinitive of old verb \kuro“\, to make valid, to ratify, from \kuros\ (head, authority). In N.T. only here and strkjv@Galatians:3:15|.

rwp@2Corinthians:2:9 @{That I might know the proof of you} (\hina gn“ tˆn dokimˆn hum“n\). Ingressive second aorist active subjunctive, come to know. \Dokimˆ\ is proof by testing. Late word from \dokimos\ and is in Dioscorides, medical writer in reign of Hadrian. Earliest use in Paul and only in him in N.T. (2Corinthians:2:9; strkjv@8:2; strkjv@9:13; strkjv@13:3; strkjv@Romans:5:4; strkjv@Phillipians:2:22|). {Obedient} (\hupˆkooi\). Old word from \hupakou“\, to give ear. In N.T. only in Paul (2Corinthians:2:9; strkjv@Phillipians:2:8; strkjv@Acts:7:39|).

rwp@2Corinthians:2:10 @{In the person of Christ} (\en pros“p“i Christou\). More exactly, "in the presence of Christ," before Christ, in the face of Christ. Cf. \en“pion tou theou\ (4:2|) in the eye of God, \en“pion Kuriou\ (8:21|).

rwp@2Corinthians:2:11 @{That no advantage may be gained over us} (\hina mˆ pleonektˆth“men\). First aorist passive subjunctive after \hina mˆ\ (negative purpose) of \pleonekte“\, old verb from \pleonektˆs\, a covetous man (1Corinthians:5:10f.|), to take advantage of, to gain, to overreach. In N.T. only in strkjv@1Thessalonians:4:6; strkjv@2Corinthians:2:11; strkjv@7:2; strkjv@12:17f|. "That we may not be overreached by Satan." {His devices} (\autou ta noˆmata\). \Noˆma\ from \noe“\ to use the \nous\ is old word, especially for evil plans and purposes as here.

rwp@2Corinthians:2:13 @{I had no relief} (\ouk eschˆka anesin\). Perfect active indicative like that in strkjv@1:9|, vivid dramatic recital, not to be treated as "for" the aorist (Robertson, _Grammar_, p. 896, 898ff.). He still feels the shadow of that restlessness. \Anesis\, from \aniˆmi\, to let up, to hold back, is old word for relaxing or release (Acts:24:34|). {For my spirit} (\t“i pneumati mou\). Dative of interest. {Because I found not Titus} (\t“i mˆ heurein me Titon\). Instrumental case of the articular infinitive with negative \mˆ\ and accusative of general reference \me\, "by the not finding Titus as to me." {Taking my leave of them} (\apotaxamenos autois\). First aorist middle participle of \apotass“\, old verb, to set apart, in middle in late Greek to separate oneself, to bid adieu to as in strkjv@Mark:6:46|.

rwp@2Corinthians:2:14 @{But thanks be unto God} (\t“i de the“i charis\). Sudden outburst of gratitude in contrast to the previous dejection in Troas. Surely a new paragraph should begin here. In point of fact Paul makes a long digression from here to strkjv@6:10| on the subject of the Glory of the Christian Ministry as Bachmann points out in his _Kommentar_ (p. 124), only he runs it from strkjv@2:12-7:1| (_Aus der Tiefe in die Hohe_, Out of the Depths to the Heights). We can be grateful for this emotional outburst, Paul's rebound of joy on meeting Titus in Macedonia, for it has given the world the finest exposition of all sides of the Christian ministry in existence, one that reveals the wealth of Paul's nature and his mature grasp of the great things in service for Christ. See my _The Glory of the Ministry (An Exposition of II Cor. strkjv@2:12-6:10_). {Always} (\pantote\). The sense of present triumph has blotted out the gloom at Troas. {Leadeth in triumph} (\thriambeuonti\). Late common _Koin‚_ word from \thriambos\ (Latin _triumphus_, a hymn sung in festal processions to Bacchus). Verbs in \-eu“\ (like \mathˆteu“\, to make disciples) may be causative, but no example of \thriambeu“\ has been found with this meaning. It is always to lead in triumph, in papyri sometimes to make a show of. Picture here is of Paul as captive in God's triumphal procession. {The savour} (\tˆn osmˆn\). In a Roman triumph garlands of flowers scattered sweet odour and incense bearers dispensed perfumes. The knowledge of God is here the aroma which Paul had scattered like an incense bearer.

rwp@2Corinthians:2:15 @{A sweet savour of Christ} (\Christou eu“dia\). Old word from \eu\, well, and \oz“\, to smell. In N.T. only here and strkjv@Phillipians:4:18; strkjv@Ephesians:5:2|. In spreading the fragrance of Christ the preacher himself becomes fragrant (Plummer). {In them that are perishing} (\en tois apollumenois\). Even in these if the preacher does his duty.

rwp@2Corinthians:2:16 @{From death unto death} (\ek thanatou eis thanaton\). From one evil condition to another. Some people are actually hardened by preaching. {And who is sufficient for these things?} (\kai pros tauta tis hikanos?\). Rhetorical question. In himself no one is. But some one has to preach Christ and Paul proceeds to show that he is sufficient. {For we are not as the many} (\ou gar esmen h“s hoi polloi\). A bold thing to say, but necessary and only from God (3:6|).

rwp@2Corinthians:2:17 @{Corrupting} (\kapˆleuontes\). Old word from \kapˆlos\, a huckster or peddlar, common in all stages of Greek for huckstering or trading. It is curious how hucksters were suspected of corrupting by putting the best fruit on top of the basket. Note Paul's solemn view of his relation to God as a preacher ({from God} \ek theou\, {in the sight of God} \katenanti theou\, {in Christ} \en Christ“i\).

rwp@2Corinthians:3:1 @{To commend ourselves?} (\heautous sunistanein?\). Late (_Koin‚_) form of \sunistˆmi\, to place one with another, to introduce, to commend. Paul is sensitive over praising himself, though his enemies compelled him to do it. {Epistles of commendation} (\sustatik“n epistol“n\). Late verbal adjective from \sunistˆmi\ and often in the papyri and in just this sense. In the genitive case here after \chrˆizomen\. Such letters were common as seen in the papyri (Deissmann, _Light from the Ancient East_, p. 226). N.T. examples of commending individuals by letters occur in strkjv@Acts:15:25f.; strkjv@18:27| (Apollos), strkjv@1Corinthians:16:10f.| (Timothy); strkjv@Romans:16:1| (Phoebe with the verb \sunistˆmi\); strkjv@Colossians:4:10| (Mark); strkjv@2Corinthians:8:22f.| (Titus and his companion).

rwp@2Corinthians:3:2 @{Ye are our epistle} (\hˆ epistolˆ hˆm“n humeis este\). Bold turn. Paul was writing in their hearts. {Known and read} (\gin“skomenˆ kai anagin“skomenˆ\). Play on the word. Literally true. Professing Christians are the Bible that men read and know.

rwp@2Corinthians:3:3 @{An epistle of Christ} (\epistolˆ Christou\). He turns the metaphor round and round. They are Christ's letter to men as well as Paul's. {Not with ink} (\ou melani\). Instrumental case of \melas\, black. Plato uses \to melan\ for ink as here. See also strkjv@2John:1:12; strkjv@3John:1:13|. {Of stone} (\lithinais\). Composed of stone (\lithos\ and ending \-inos\). {Of flesh} (\sarkinais\). "Fleshen" as in strkjv@1Corinthians:3:1; strkjv@Romans:7:14|.

rwp@2Corinthians:3:4 @{Through Christ} (\dia tou Christou\). It is not self-conceit on Paul's part, but through Christ.

rwp@2Corinthians:3:6 @{Who also made us sufficient for such confidence} (\hos kai hikan“sen hˆmas\). Late causative verb from \hikanos\ (verse 5|) first aorist active indicative, "who (God) rendered us fit." In N.T. only here and strkjv@Colossians:1:12|. {As ministers of a new covenant} (\diakonous kainˆs diathˆkˆs\). Predicate accusative with \hikan“sen\. For \diathˆkˆ\ see on ¯Matthew:26:28| and for \diakonos\ on ¯Matthew:20:26| and for \kainˆs\ (fresh and effective) on ¯Luke:5:38|. Only God can make us that.

rwp@2Corinthians:3:7 @{Of death} (\tou thanatou\). Subjective genitive, marked by death in its outcome (cf. strkjv@1Corinthians:15:56; strkjv@Galatians:3:10|). The letter kills. {Engraven on stones} (\entetup“menˆ lithois\). Perfect passive participle of \entupo“\, late verb, to imprint a figure (\tupos\). Used by Aristias (67) of the "inlaid" work on the table sent by Ptolemy Philadelphus to Jerusalem. \Lithois\ in locative case. {Came with glory} (\egenˆthˆ en doxˆi\). In glory. As it did, condition of first class, assumed as true. See strkjv@Exodus:34:29,35|. {Look steadfastly} (\atenisai\). Late verb from \atenˆs\ (stretched, intent, \tein“\ and \a\ intensive) as in strkjv@Luke:4:20; strkjv@Acts:3:4|. {Was passing away} (\katargoumenˆn\). Late verb, to render of no effect, and present passive participle here as in strkjv@1Corinthians:2:6|.

rwp@2Corinthians:3:8 @{How shall not rather?} (\p“s ouchi mallon?\). _Argumentum a minore ad majus_ (from the less to the greater). {Of the spirit} (\tou pneumatos\). Marked by the spirit. Picture of the Christian ministry now.

rwp@2Corinthians:3:10 @{In this respect} (\en tout“i t“i merei\). The glory on the face of Moses was temporary, though real, and passed away (verse 7|), a type of the dimming of the glory of the old dispensation by the brightness of the new. The moon makes a dim light after the sun rises, "is not glorified" (\ou dedoxastai\, perfect passive indicative of \doxaz“\). {By reason of the glory that surpasseth} (\heineken tˆs huperballousˆs doxˆs\). The surpassing (\huper-ball“\, throwing beyond) glory. Christ as the Sun of Righteousness has thrown Moses in the shade. Cf. the claims of superiority by Christ in strkjv@Matthew:5-7|.

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

rwp@2Corinthians:3:14 @{But their minds were hardened} (\alla ep“r“thˆ ta noˆmata aut“n\). Their thoughts (\noˆmata\) literally. \P“ro“\ (first aorist passive indicative here) is late verb from \p“ros\, hard skin, to cover with thick skin (callus), to petrify. See on ¯Mark:6:52; strkjv@8:17|. {Of the old covenant} (\tˆs palaias diathˆkˆs\). The Old Testament. \Palaios\ (ancient) in contrast to \kainos\ (fresh, verse 6|). See strkjv@Matthew:13:52|. {The same veil} (\to auto kalumma\). Not that identical veil, but one that has the same effect, that blinds their eyes to the light in Christ. This is the tragedy of modern Judaism. {Unlifted} (\mˆ anakaluptomenon\). Present passive participle of \anakalupt“\, old verb, to draw back the veil, to unveil. {Is done away} (\katargeitai\). Same verb as in verses 7,11|.

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

rwp@2Corinthians:3:16 @{It shall turn} (\epistrepsei\). The heart of Israel. {The veil is taken away} (\periaireitai to kalumma\). Present passive indicative of \periaire“\, old verb, to take from around, as of anchors (Acts:27:40|), to cut loose (Acts:28:13|), for hope to be taken away (Acts:27:20|). Here Paul has in mind strkjv@Exodus:34:34| where we find of Moses that \periˆireito to kalumma\ (the veil was taken from around his face) whenever he went before the Lord. After the ceremony the veil is taken from around (\peri-\) the face of the bride.

rwp@2Corinthians:3:17 @{Now the Lord is the Spirit} (\ho de Kurios to pneuma estin\). Some, like E. F. Scott (_The Spirit in the N.T._), take \Kurios\ here to be Christ and interpret Paul as denying the personality of the Holy Spirit, identifying Christ and the Holy Spirit. But is not Bernard right here in taking \Kurios\ (Lord) in the same sense here as in strkjv@Exodus:34:34| (\enanti Kuriou\, before the Lord), the very passage that Paul is quoting? Certainly, the Holy Spirit is interchangeably called in the N.T. the Spirit of God and the Spirit of Christ (Romans:8:9f.|). Christ dwells in us by the Holy Spirit, but the language here in strkjv@2Corinthians:3:17| should not be pressed unduly (Plummer. See also P. Gardner, _The Religious Experience of St. Paul_, p. 176f.). Note "the Spirit of the Lord" here. {Liberty} (\eleutheria\). Freedom of access to God without fear in opposition to the fear in strkjv@Exodus:34:30|. We need no veil and we have free access to God.

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

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

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

rwp@2Corinthians:4:5 @{For we preach not ourselves} (\ou gar heautous kˆrussomen\). Surely as poor and disgusting a topic as a preacher can find. {But Christ Jesus as Lord} (\alla Christon Iˆsoun Kurion\). \Kurion\ is predicate accusative in apposition. {As your servants for Jesus' sake} (\doulous hum“n dia Iˆsoun\). Your bond-slave for the sake of Jesus. This is the sufficient reason for any preacher's sacrifice, "for Jesus' sake."

rwp@2Corinthians:4:6 @{God who said} (\ho theos ho eip“n\). Paraphrase of strkjv@Genesis:1:3|. {Who shined} (\hos elampsen\). Like a lamp in the heart (cf. strkjv@Matthew:5:15|). Miners carry a lamp on the forehead, Christians carry one in their hearts lit by the Spirit of God. {To give the light} (\pros ph“tismon\). For the illumination. {In the face of Jesus Christ} (\en pros“p“i Iˆsou Christou\). The Christian who looks on the face of Jesus Christ as Moses looked upon the glory of God will be able to give the illumination of the knowledge of the glory of God. See strkjv@2:10| for \pros“pon\.

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

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

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

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

rwp@2Corinthians:5:3 @{Being clothed} (\endusamenoi\). First aorist middle participle, having put on the garment. {Naked} (\gumnoi\). That is, disembodied spirits, "like the souls in Sheol, without form, and void of all power of activity" (Plummer).

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

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

rwp@2Corinthians:5:9 @{We make it our aim} (\philotimoumetha\). Old and common verb, present middle, from \philotimos\ (\philos, timˆ\, fond of honour), to act from love of honour, to be ambitious in the good sense (1Thessalonians:4:11; strkjv@2Corinthians:5:9; strkjv@Romans:15:20|). The Latin _ambitio_ has a bad sense from _ambire_, to go both ways to gain one's point. {To be well-pleasing to him} (\euarestoi aut“i einai\). Late adjective that shows Paul's loyalty to Christ, his Captain. Found in several inscriptions in the _Koin‚_ period (Deissmann, _Bible Studies_, p. 214; Moulton and Milligan's _Vocabulary_).

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

rwp@2Corinthians:5:11 @{The fear of the Lord} (\ton phobon tou Kuriou\). Many today regard this a played-out motive, but not so Paul. He has in mind verse 10| with the picture of the judgment seat of Christ. {We persuade} (\peithomen\). Conative present active, we try to persuade. It is always hard work. {Unto God} (\the“i\). Dative case. God understands whether men do or not. {That we are made manifest} (\pephaner“sthai\). Perfect passive infinitive of \phanero“\ in indirect discourse after \elpiz“\. Stand manifested, state of completion.

rwp@2Corinthians:5:13 @{Whether we are beside ourselves} (\eite exestˆmen\). Second aorist active indicative of \existˆmi\, old verb, here to stand out of oneself (intransitive) from \ekstasis\, ecstasy, comes as in strkjv@Mark:5:42|. It is literary plural, for Paul is referring only to himself. See on ¯1:6| for \eite--eite\. It is a condition of the first class and Paul assumes as true the charge that he was crazy (if I was crazy) for the sake of argument. Festus made it later (Acts:26:24|). He spoke with tongues (1Corinthians:14:18|) and had visions (2Corinthians:12:1-6|) which probably the Judaizers used against him. A like charge was made against Jesus (Mark:3:21|). People often accuse those whom they dislike with being a bit off.

rwp@2Corinthians:5:14 @{The love of Christ} (\hˆ agapˆ tou Christou\). Subjective genitive, Christ's love for Paul as shown by verse 15|. {Constraineth us} (\sunechei hˆmas\). Old and common verb, to hold together, to press the ears together (Acts:7:57|), to press on every side (Luke:8:45|), to hold fast (Luke:22:63|), to hold oneself to (Acts:18:5|), to be pressed (passive, strkjv@Luke:12:50; strkjv@Phillipians:1:23|). Songs:here Paul's conception of Christ's love for him holds him together to his task whatever men think or say. {Judging this} (\krinantas touto\). Having reached this conclusion, ever since his conversion (Galatians:1:17f.|). {One died for all} (\heis huper pant“n apethanen\). This is the central tenet in Paul's theology and Christology. \Huper\ (over) here is used in the sense of substitution as in strkjv@John:11:50; strkjv@Galatians:3:13|, death in behalf so that the rest will not have to die. This use of \huper\ is common in the papyri (Robertson, _Grammar_, p. 631). In fact, \huper\ in this sense is more usual in Greek than \anti, pro\ or any other preposition. {Therefore all died} (\ara hoi pantes apethanon\). Logical conclusion (\ara\, corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul's gospel, clear-cut, our hope today.

rwp@2Corinthians:5:15 @{Should no longer live unto themselves} (\hina mˆketi heautois z“sin\). The high doctrine of Christ's atoning death carries a correspondingly high obligation on the part of those who live because of him. Selfishness is ruled out by our duty to live "unto him who for their sakes died and rose again."

rwp@2Corinthians:5:16 @{Henceforth} (\apo tou nun\). From the time that we gained this view of Christ's death for us. {After the flesh} (\kata sarka\). According to the flesh, the fleshy way of looking at men. He, of course, knows men "in the flesh (\en tˆi sarki\), but Paul is not speaking of that. Worldly standards and distinctions of race, class, cut no figure now with Paul (Galatians:3:28|) as he looks at men from the standpoint of the Cross of Christ. {Even though we have known Christ after the flesh} (\ei kai egn“kamen kata sarka Christon\). Concessive clause (\ei kai\, if even or also) with perfect active indicative. Paul admits that he had once looked at Christ \kata sarka\, but now no longer does it. Obviously he uses \kata sarka\ in precisely the same sense that he did in verse 15| about men. He had before his conversion known Christ \kata sarka\, according to the standards of the men of his time, the Sanhedrin and other Jewish leaders. He had led the persecution against Jesus till Jesus challenged and stopped him (Acts:9:4|). That event turned Paul clean round and he no longer knows Christ in the old way \kata sarka\. Paul may or may not have seen Jesus in the flesh before his death, but he says absolutely nothing on that point here.

rwp@2Corinthians:5:17 @{A new creature} (\kainˆ ktisis\). A fresh start is made (\kainˆ\). \Ktisis\ is the old word for the act of creating (Romans:1:20|), but in N.T. by metonymy it usually bears the notion of \ktisma\, the thing created or creature as here. {The old things are passed away} (\ta archaia parˆlthen\). Did pass by, he means. Second aorist active of \parerchomai\, to go by. The ancient (\archaia\) way of looking at Christ among other things. And yet today there are scholars who are trying to revive the old prejudiced view of Jesus Christ as a mere man, a prophet, to give us "a reduced Christ." That was once Paul's view, but it passed by forever for him. It is a false view and leaves us no gospel and no Saviour. {Behold, they are become new} (\idou, gegone kaina\). Perfect active indicative of \ginomai\, have become new (fresh, \kaina\) to stay so.

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

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

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

rwp@2Corinthians:6:1 @{Working together with him} (\sunergountes\). We are co-workers, partners with God (1Corinthians:3:9|), in this work of grace. {In vain} (\eis kenon\). Into emptiness. The plan of God, the work of Christ on the Cross, the pleas of the ambassador may all be nullified by the recipient of the message.

rwp@2Corinthians:6:2 @{Behold, now is the acceptable time} (\idou nun kairos euprosdektos\). Here is another "Pauline parenthesis" (Plummer) as in strkjv@5:7| by the quotation from strkjv@Isaiah:49:8|. The LXX has \dektos\ (\dektoi\) verbal of \dechomai\, but Paul employs the double compound (\eu, pros, dektos\), well-received. It occurs in Aristophanes, Plutarch, inscription, etc.

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

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

rwp@2Corinthians:6:7 @{On the right hand and on the left} (\t“n dexi“n kai arister“n\). Offensive weapons (\hopl“n\) on the right, defensive on the left. See strkjv@1Thessalonians:5:8; strkjv@Ephesians:6:11| for Paul's description of the panoply of God and strkjv@Romans:6:13| for the phrase "weapons of righteousness," the only kind that will stand the strain. See also Book of Wisdom strkjv@5:18ff.

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

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

rwp@2Corinthians:6:11 @{Our mouth is open unto you} (\to stoma hˆm“n ane“igen pros humas\). Second perfect active indicative of \anoig“\ and intransitive, stand open. He has kept back nothing in his portrayal of the glory of the ministry as the picture of the open mouth shows. {Our heart is enlarged} (\hˆ kardia hˆm“n peplatuntai\). Perfect passive indicative of old verb \platun“\, to broaden, from \platus\, broad. In N T. only here and strkjv@Matthew:23:5| (cf. phylacteries). Hence his freedom of speech for "out of the abundance of the heart the mouth speaks" (Matthew:12:34|).

rwp@2Corinthians:6:12 @{Ye are not straitened in us} (\ou stenoch“reisthe en hˆmin\). The same figure as in verse 11|. See on ¯4:8| for \stenoch“re“\. There is no restraint in me (my heart). My adversaries may have caused some of you to tighten up your affections (\splagchna\ for affection as in strkjv@James:5:11; strkjv@1Peter:3:8|).

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

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

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

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

rwp@2Corinthians:7:5 @{When we had come} (\elthont“n hˆm“n\). Genitive absolute with second aorist active participle of \erchomai\. Paul now returns to the incident mentioned in strkjv@2:12| before the long digression on the glory of the ministry. {Had no relief} (\oudemian eschˆken anesin\). Perfect active indicative precisely as in strkjv@2:13| which see, "has had no relief" (dramatic perfect). {Afflicted} (\thlibomenoi\). Present passive participle of \thlib“\ as in strkjv@4:8|, but with anacoluthon, for the nominative case agrees not with the genitive \hˆm“n\ nor with the accusative \hˆmas\ in verse 6|. It is used as if a principal verb as in strkjv@9:11; strkjv@11:6; strkjv@Romans:12:16| (Moulton, _Prolegomena_, p. 182; Robertson, _Grammar_, pp. 1132-35). {Without were fightings} (\ex“then machai\). Asyndeton and no copula, a parenthesis also in structure. Perhaps pagan adversaries in Macedonia (cf. strkjv@1Corinthians:15:32|). {Within were fears} (\es“then phoboi\). Same construction. "Mental perturbations" (Augustine) as in strkjv@11:28|.

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

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

rwp@2Corinthians:7:8 @{Though} (\ei kai\). If also. Paul treats it as a fact. {With my epistle} (\en tˆi epistolˆi\). The one referred to in strkjv@2:3f|. {I do not regret it} (\ou metamelomai\). This verb really means "repent" (be sorry again) which meaning we have transferred to \metanoe“\, to change one's mind (not to be sorry at all). See strkjv@Matthew:21:30; strkjv@27:3| for the verb \metamelomai\, to be sorry, to regret as here. Paul is now glad that he made them sorry. {Though I did regret} (\ei kai metemelomˆn\). Imperfect indicative in the concessive clause. I was in a regretful mood at first. {For I see} (\blep“ gar\). A parenthetical explanation of his present joy in their sorrow. B D do not have \gar\. The Latin Vulgate has _videns_ (seeing) for \blep“n\. {For a season} (\pros h“ran\). Cf. strkjv@1Thessalonians:2:17|. It was only "for an hour."

rwp@2Corinthians:7:9 @{Now I rejoice} (\nun chair“\). Now that Titus has come and told him the good news from Corinth (2:12f.|). This was the occasion of the noble outburst in strkjv@2:12-6:10|. {Unto repentance} (\eis metanoian\). Note the sharp difference here between "sorrow" (\lupˆ\) which is merely another form of \metamelomai\ (regret, remorse) and "repentance" (\metanoia\) or change of mind and life. It is a linguistic and theological tragedy that we have to go on using "repentance" for \metanoia\. But observe that the "sorrow" has led to "repentance" and was not Itself the repentance. {After a godly sort} (\kata theon\). In God's way. "God's way as opposed to man's way and the devil's way" (Plummer). It was not mere sorrow, but a change in their attitude that counted. {That ye might suffer loss by us in nothing} (\hina en mˆdeni zˆmi“thˆte ex hum“n\). Purpose clause with \hina\ and first aorist passive subjunctive of \zˆmio“\, old verb to suffer damage. See on ¯Matthew:16:26|. This was God's intention and so he overruled their sorrow to good.

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

rwp@2Corinthians:7:14 @{If--I have gloried} (\ei--kekauchˆmai\). Condition of first class. On this verb see strkjv@1Corinthians:3:21; strkjv@2Corinthians:5:12|. {I was not put to shame} (\ou katˆischunthˆn\). First aorist passive indicative of \kataischun“\. Paul had assured Titus, who hesitated to go after the failure of Timothy, that the Corinthians were sound at bottom and would come round all right if handled properly. Paul's joy is equal to that of Titus. {In truth} (\en alˆtheiƒi\). In the sharp letter as well as in I Corinthians. He had not hesitated to speak plainly of their sins. {Our glorying before Titus} (\hˆ kauchˆsis epi Titou\). The two things were not inconsistent and were not contradictory as the outcome proved.

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

rwp@2Corinthians:8:4 @{Beseeching us with much intreaty in regard of this grace} (\meta pollˆs paraklˆse“s deomenoi hˆm“n tˆn charin\). Literally, "with much intreaty begging of us the favour and the partnership in the ministry to the saints." The accusative (\charin\) after \deomai\ is unusual. By \charis\ Paul means the privilege of giving (cf. strkjv@Acts:24:27|). Apparently Paul had been reluctant to press the Macedonians because of their manifest poverty. They demanded the right to have a share in it.

rwp@2Corinthians:8:5 @{We had hoped} (\ˆlpisamen\). First aorist active indicative of \elpiz“\. "Expected," he means. They went beyond his hopes about them. {First they gave their own selves} (\heautous ed“kan pr“ton\). First aorist active indicative of \did“mi\ (k aorist). "Themselves they gave first." That is the explanation of the generous giving.

rwp@2Corinthians:8:6 @{Insomuch that we exhorted Titus} (\eis to parakalesai hˆmas Titon\). Use of \eis to\ and the infinitive for result with accusative of general reference (\hˆmas\). See Robertson, _Grammar_, p. 1003. {He had made a beginning before} (\proenˆrxato\). First aorist active indicative of the double compound verb \pro-en-archomai\, still found only here and verse 10|, to make a start before others. {Complete} (\epitelesei\) First aorist (effective) active subjunctive of \epitele“\, to finish, with perfective use of \epi\ in composition.

rwp@2Corinthians:8:8 @{Proving} (\dokimaz“n\). Testing and so proving. {The sincerity also of your love} (\kai to tˆs humeteras agapˆs gnˆsion\). Old adjective, contraction of \genesios\ (\ginomai\), legitimately born, not spurious. A collection is a test of one's love for Christ, not the only test, but a real one.

rwp@2Corinthians:8:9 @{Though he was rich} (\plousios “n\). Concessive present participle \“n\ from \eimi\, to be. {Be became poor} (\ept“cheusen\). Ingressive aorist active indicative of \pt“cheu“\ (see verse 2| on \pt“cheia\). {Through his poverty} (\tˆi ekeinou pt“cheiƒi\). Instrumental case, by means of. {Might become rich} (\ploutˆsˆte\). Ingressive first aorist active subjunctive of \ploute“\, to be rich with \hina\ (that). See on ¯Luke:1:53; strkjv@1Corinthians:4:8|.

rwp@2Corinthians:8:11 @{The readiness to will} (\hˆ prothumia tou thelein\). Old word from \prothumos\ (\pro, thumos\), forwardness, eagerness (Acts:17:11|). They were quick to pledge. {The completion also} (\kai to epitelesai\). The finishing also (articular first aorist active infinitive). {Out of your ability} (\ek tou echein\). "Out of the having," literally, and so, "out of what you can give" (verse 12|).

rwp@2Corinthians:8:13 @{Others may be eased} (\allois anesis\). "Release to others." {Ye distressed} (\humin thlipsis\). "To you tribulation." The verb \ˆi\ (present subjunctive) with \hina\ is not expressed.

rwp@2Corinthians:8:18 @{We have sent with him} (\sunepempsamen met' autou\). Epistolary aorist. {The brother} (\ton adelphon\). This may be, probably is, Luke who may also be the brother of Titus (see also strkjv@12:18|) according to a common Greek idiom where the article is used as "his." But this idiom is not necessary. As a matter of fact, we do not know who this brother is. {Is spread through all the churches} (\dia pas“n t“n ekklˆsi“n\). No verb in the Greek (ellipsis).

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

rwp@2Corinthians:8:20 @{Avoiding this} (\stellomenoi touto\). Present middle participle of \stell“\, old verb, to set, to arrange. Songs:"arranging for ourselves this." {That any man should blame us} (\mˆ tis hˆmas m“mˆsˆtai\). Literally, "lest any one blame us" (negative purpose with \mˆ\ and first aorist middle subjunctive of \m“meomai\. See on ¯6:3|, only other N.T. example). {Bounty} (\hadrotˆti\). Old word from \hadros\, thick, stout, ripe, rich, great as in strkjv@1Kings:1:9; strkjv@2Kings:10:6|. Only here in N.T.

rwp@2Corinthians:8:22 @{Our brother} (\ton adelphon hˆm“n\). Not Paul's personal brother, but a brother in Christ, one whom Paul had tested and was willing to trust. It may have been Tychicus or Apollos, but we do not know.

rwp@2Corinthians:8:23 @{About Titus} (\huper Titou\). There is no verb expressed. Supply "inquire." He endorses Titus up to the hilt. He is "my partner" (\koin“nos emos\) and "fellow-worker" (\sunergos\). {Messengers of the churches} (\apostoloi ekklˆsi“n\). Apostles in the general sense of "sent ones" (from \apostell“\, to send) by the churches and responsible to the churches for the handling of the funds. {The glory of Christ} (\doxa Christou\). Financial agents, please observe.

rwp@2Corinthians:9:2 @{I glory} (\kauch“mai\). Present middle indicative. I still am glorying, in spite of the poor performance of the Corinthians. {Hath been prepared} (\pareskeuastai\). Perfect passive indicative of \paraskeuaz“\, to make ready, "stands prepared." {Stirred up} (\ˆrethise\). First aorist active indicative of \erethiz“\ (from \ereth“\, to excite), to excite in a good sense here, in a bad sense in strkjv@Colossians:3:21|, the only N.T. examples. {Very many of them} (\tous pleionas\). The more, the majority.

rwp@2Corinthians:9:3 @{I sent} (\epempsa\). Not literary plural with this epistolary aorist as in 18,22|. {That ye may be prepared} (\hina pareskeuasmenoi ˆte\). Perfect passive subjunctive in the final clause, "that ye may really be prepared," "as I said" (\kath“s elegon\) and not just say that ye are prepared. Paul's very syntax tells against them.

rwp@2Corinthians:9:4 @{If there come with me any of Macedonia and find you unprepared} (\ean elth“sin sun emoi Makedones kai heur“sin humas aparaskeuastous\). Condition of third class (undetermined, but stated as a lively possibility) with \ean\ and the second aorist active subjunctive (\elth“sin, heur“sin\), a bold and daring challenge. \Aparaskeuastos\ is a late and rare verbal adjective from \paraskeuaz“\ with \a\ privative, only here in the N.T. {Lest by any means we should be put to shame} (\mˆ p“s kataischunth“men hˆmeis\). Negative purpose with first aorist passive subjunctive of \kataischun“\ (see on ¯7:14|) in the literary plural. {That we say not, ye} (\hina mˆ leg“men humeis\). A delicate syntactical turn for what he really has in mind. He does wish that they become ashamed of not paying their pledges. {Confidence} (\hupostasei\). This word, common from Aristotle on, comes from \huphistˆmi\, to place under. It always has the notion of substratum or foundation as here; strkjv@11:17; strkjv@Hebrews:1:3|. The papyri give numerous examples (Moulton and Milligan's _Vocabulary_) of the word for "property" in various aspects. Songs:in strkjv@Hebrews:11:1| "faith is the title-deed of things hoped for." In the LXX it represents fifteen different Hebrew words.

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

rwp@2Corinthians:9:8 @{Is able} (\dunatei\). Late verb, not found except here; strkjv@13:3; strkjv@Romans:14:4|. Songs:far a Pauline word made from \dunatos\, able. {All sufficiency} (\pƒsan autarkeian\). Old word from \autarkˆs\ (Phillipians:4:11|), common word, in N.T. only here and strkjv@1Timothy:6:6|). The use of this word shows Paul's acquaintance with Stoicism. Paul takes this word of Greek philosophy and applies it to the Christian view of life as independent of circumstances. But he does not accept the view of the Cynics in the avoidance of society. Note threefold use of "all" here (\en panti, pantote, pƒsan\, in everything, always, all sufficiency).

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

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

rwp@2Corinthians:9:13 @{Seeing that they glorify God} (\doxazontes ton theon\). Anacoluthon again. The nominative participle used independently like \ploutizomenoi\ in verse 11|. {Obedience} (\hupotagˆi\). Late and rare word from \hupotass“\, to subject, middle to obey. Only in Paul in N.T. {Of your confession} (\tˆs homologias hum“n\). Old word from \homologe“\ (\homologos, homou, leg“\), to say together. It is either to profess (Latin _profiteor_, to declare openly) or to confess (Latin _confiteor_, to declare fully, to say the same thing as another). Both confess and profess are used to translate the verb and each idea is present in the substantive. Only the context can decide. Actions speak louder than words. The brethren in Jerusalem will know by this collection that Gentiles make as good Christians as Jews. {For the liberality of your contribution} (\haplotˆti tˆs koin“nias\). This is the point that matters just now. Paul drives it home. On this use of \koin“nia\ see on ¯8:4|.

rwp@2Corinthians:9:15 @{Thanks be to God} (\charis t“i the“i\). Third time (verses 11,12,15|). {For his unspeakable gift} (\epi tˆi anekdiˆgˆt“i autou d“reƒi\). One of Paul's gems flashed out after the somewhat tangled sentence (verses 10-14|) like a gleam of light that clears the air. Words fail Paul to describe the gift of Christ to and for us. He may have coined this word as it is not found elsewhere except in ecclesiastical writers save as a variant (B L) for \adiˆgˆton\ in Aristeas 99 (\thaumasmon anekdiˆgˆton\, "wonder beyond description," Moulton and Milligan's _Vocabulary_). See similar word in strkjv@Romans:11:33| (\anexichniasta\, unsearchable) and strkjv@Ephesians:3:8|.

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

rwp@2Corinthians:10:2 @{I beseech} (\deomai\). Songs:here, but \parakal“\ in verse 1|. Perhaps, "I beg" suits the new turn here. {That I may not when present show courage} (\to mˆ par“n tharrˆsai\). Articular infinitive (aorist active of \tharre“\) in the accusative case with negative \mˆ\ the direct object of \deomai\. Literally, "I beg the not when present (\par“n\ nominative present participle agreeing with subject of \tharr“\ in spite of being in the accusative infinitive clause, \to mˆ tharrˆsai\) showing courage." The example of humility in Christ makes Paul drop "from magisterial exhortation to earnest entreaty" (Plummer). {As if we walked according to the flesh} (\h“s kata sarka peripatountas\). Another sneering charge as made plain by the use of \h“s\ with the participle for the alleged reason.

rwp@2Corinthians:10:5 @{Casting down imaginations} (\logismous kathairountes\). The same military figure (\kathairesis\) and the present active participle agreeing with \strateuometha\ in verse 3| (verse 4| a parenthesis). The reasonings or imaginations (\logismous\, old word from \logizomai\, to reckon, only here in N.T. and strkjv@Romans:2:15|) are treated as forts or citadels to be conquered. {Every high thing that is exalted} (\pan hups“ma epairomenon\). Same metaphor. \Hups“ma\ from \hupso“\ is late _Koin‚_ word (in LXX, Plutarch, Philo, papyri) for height and that figure carried on by \epairomenon\. Paul aims to pull down the top-most perch of audacity in their reasonings against the knowledge of God. We need Paul's skill and courage today. {Bringing every thought into captivity} (\aichmal“tizontes pƒn noˆma\). Present active participle of \aichmal“tiz“\, common _Koin‚_ verb from \aichmal“tos\, captive in war (\aichmˆ\, spear, \hal“tos\ verbal of \haliskomai\, to be taken). See on ¯Luke:21:24|. Paul is the most daring of thinkers, but he lays all his thoughts at the feet of Jesus. For \noˆma\ (device) see on ¯2:11|. {To the obedience of Christ} (\eis tˆn hupakoˆn tou Christou\). Objective genitive, "to the obedience unto Christ." That is Paul's conception of intellectual liberty, freedom in Christ. Deissmann (_St. Paul_, p. 141) calls this "the mystic genitive."

rwp@2Corinthians:10:6 @{Being in readiness} (\en hetoim“i echontes\). This very idiom occurs in Polybius, Philo, etc. "Holding in readiness." In strkjv@12:14| we have \hetoim“s ech“\ for the same idea (adverb \hetoim“s\). {Disobedience} (\parakoˆn\). Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. strkjv@Matthew:18:17| for same idea in \parakou“\). In N.T. only here; strkjv@Romans:5:19; strkjv@Hebrews:2:2|. In contrast with \hupakoˆ\ (obedience) rather than the common \apeithia\ (Romans:11:30,32|). {When your obedience shall be fulfilled} (\hotan plˆr“thˆi hum“n hˆ hupakoˆ\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ's will soon as came true.

rwp@2Corinthians:10:7 @{Ye look} (\Blepete\). Either indicative or imperative. Either makes sense but the indicative the best sense. {Before your face} (\kata pros“pon\). They ought to look below the surface. If it is imperative, they should see the facts. {That he is Christ's} (\Christou einai\). Predicate genitive in indirect discourse).

rwp@2Corinthians:10:8 @{Somewhat abundantly} (\perissoteron ti\). Comparative, "somewhat more abundantly" than I have, in order to show that he is as true a minister of Christ as his accusers are. Concessive (conditional) clause of third class. For \ean te\ see strkjv@Romans:14:8|. {I shall not be put to shame} (\ouk aischunthˆsomai\). As a convicted impostor or pretentious boaster (Plummer). First future passive, singular number (not literary plural as in verse 7|).

rwp@2Corinthians:10:9 @{As if I would terrify you by my letters} (\h“s an ekphobein humas dia t“n epistol“n\). This use of \h“s an\ with the infinitive is seen in the papyri (Moulton, _Prolegomena_, p. 167) and it is not \an\ in the apodosis (Robertson, _Grammar_, pp. 974, 1040). The active of this old compound verb means to frighten, to terrify. Here only in N.T. It is common in the LXX (Job:7:14; strkjv@33:16|). Note plural (letters) here and cf. strkjv@1Corinthians:5:9; strkjv@2Corinthians:2:3|.

rwp@2Corinthians:10:12 @{To number or compare ourselves} (\enkrinai ˆ sunkrinai\). Paronomasia here, play on the two words. \Enkrinai\ is first aorist active infinitive of old verb, but here only in N.T., to judge among, to judge one as worthy to be numbered among as here. The second verb \sunkrinai\ (first aorist active infinitive of \sunkrin“\, old verb, in N.T. only here and strkjv@1Corinthians:2:13|) originally meant to combine as in strkjv@1Corinthians:2:13| (which see), but here it has the sense of "compare" not found in the old Greek. The papyri use it to mean to decide. Plummer suggests "to pair and compare" for the play on the words here. {Measuring themselves by themselves} (\en heautois heautous metrountes\). Or "in themselves." Keenest sarcasm. Setting themselves up as the standards of orthodoxy these Judaizers always measure up to the standard while Paul falls short. {Comparing themselves with themselves} (\sunkrinontes heautous heautois\). Associate instrumental case \heautois\ after \sunkrinontes\ (verb just explained). Paul is not keen to fall into the trap set for him. {Are without understanding} (\ou suniƒsin\). The regular form for present active indicative third plural of \suniˆmi\, to comprehend, to grasp. Some MSS. have the late form \suniousin\ (omega form \suni“\). It is a hard thing to see, but it is true. These men do not see their own picture so obvious to others (Ephesians:5:17; strkjv@1Timothy:1:7|). Cf. strkjv@Mark:8:17|.

rwp@2Corinthians:10:13 @{Beyond our measure} (\eis ta ametra\). "Into the unmeasured things," "the illimitable." Old word, here only in N.T. {Of the province} (\tou kanonos\). Old word (\kanna\ like Hebrew) a reed, a measuring rod. Numerous papyri examples for measuring rod and rules (our word canon). Only twice in N.T., here (also verse 15,16|) and strkjv@Galatians:6:16| (rule to walk by). {To reach even unto you} (\ephikesthai achri kai hum“n\). Second aorist middle infinitive of \ephikneomai\, old verb, only here and verse 14| in N.T. Paul's measuring-rod extends to Corinth.

rwp@2Corinthians:10:14 @{We stretch not ourselves overmuch} (\ou huperekteinomen heautous\). Apparently Paul made this double compound verb to express his full meaning (only in Gregory Nazianzen afterwards). "We do not stretch ourselves out beyond our rights." {We came even as far as unto you} (\achri kai hum“n ephthasamen\). First aorist active indicative of \phthan“\, to come before, to precede, the original idea which is retained in strkjv@Matthew:12:28| (Luke:11:20|) and may be so here. If so, it means "We were the first to come to you" (which is true, strkjv@Acts:18:1-18|).

rwp@2Corinthians:10:15 @{In other men's labours} (\en allotriois kopois\). \Allotrios\ means belonging to another as in strkjv@Luke:16:12|. Paul founded the church in Corinth. {As your faith groweth} (\auxanomenˆs tˆs piste“s\). Genitive absolute of the present passive participle of \auxan“\, to grow. {We shall be magnified} (\megalunthˆnai\). First aorist passive infinitive of \megalun“\, old verb (Luke:1:46|) to make great (cf. strkjv@Phillipians:1:20| of Christ). Indirect discourse after \elpida\ (hope) with the construction of \elpiz“\, to hope.

rwp@2Corinthians:10:18 @{Is approved} (\dokimos\). Accepted (from \dechomai\) by the Lord. The Lord accepts his own recommendation (\sunistˆsin\, see on ¯2Corinthians:3:1f.|).

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

rwp@2Corinthians:11:12 @{That I may cut off occasion} (\hina ekkops“ tˆn aphormˆn\). Purpose clause with \hina\ and first aorist active subjunctive of \ekkopt“\, old verb to cut out or off (Matthew:3:10; strkjv@5:30|). See strkjv@2Corinthians:5:12| for \aphormˆn\. {From them which desire an occasion} (\t“n thelont“n aphormˆn\). Ablative case after \ekkops“\. There are always some hunting for occasions to start something against preachers. {They may be found} (\heureth“sin\). First aorist passive subjunctive of \heurisk“\, to find with final conjunction \hina\.

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

rwp@2Corinthians:11:24 @{Five times received I forty stripes save one} (\pentakis tesserakonta para mian elabon\). The Acts and the Epistles are silent about these Jewish floggings (Matthew:27:36|). See on ¯Luke:12:47| for omission of \plˆgas\ (stripes). Thirty-nine lashes was the rule for fear of a miscount (Deuteronomy:25:1-3|). Cf. Josephus (_Ant_. IV. 8, 1, 21).

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

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

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

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

rwp@2Corinthians:11:30 @{The things that concern my weakness} (\ta tˆs astheneias mou\). Like the list above.

rwp@2Corinthians:11:31 @{I am not lying} (\ou pseudomai\). The list seems so absurd and foolish that Paul takes solemn oath about it (cf. strkjv@1:23|). For the doxology see strkjv@Romans:1:25; strkjv@9:5|.

rwp@2Corinthians:11:32 @{The governor under Aretas} (\ho ethnarchˆs Hareta\). How it came to pass that Damascus, ruled by the Romans after B.C. 65, came at this time to be under the rule of Aretas, fourth of the name, King of the Nabatheans (II Macc. strkjv@5:8), we do not know. There is an absence of Roman coins in Damascus from A.D. 34 to 62. It is suggested (Plummer) that Caligula, to mark his dislike for Antipas, gave Damascus to Aretas (enemy of Antipas). {Guarded} (\ephrourei\). Imperfect active of \phroure“\, old verb (from \phrouros\, a guard) to guard by posting sentries. In strkjv@Acts:9:24| we read that the Jews kept watch to seize Paul, but there is no conflict as they cooperated with the guard set by Aretas at their request. {To seize} (\piasai\). Doric first aorist active infinitive of \piez“\ (Luke:6:38|) for which see on ¯Acts:3:7|.

rwp@2Corinthians:11:33 @{Through a window} (\dia thuridos\). For this late word see on ¯Acts:20:9|, the only N.T. example. {Was I let down} (\echalasthˆn\). First aorist passive of \chala“\, the very word used by Luke in strkjv@Acts:9:25|. {In a basket} (\en sarganˆi\). Old word for rope basket whereas Luke (Acts:9:25|) has \en sphuridi\ (the word for the feeding of the 4,000 while \kophinos\ is the one for the 5,000). This was a humiliating experience for Paul in this oldest city of the world whither he had started as a conqueror over the despised Christians.

rwp@2Corinthians:12:1 @{I must needs glory} (\kauchasthai dei\). This is the reading of B L Latin Syriac, but Aleph D Bohairic have \de\ while K M read \dˆ\. The first is probably correct. He must go on with the glorying already begun, foolish as it is, though it is not expedient (\ou sumpheron\). {Visions} (\optasias\). Late word from \optaz“\. See on ¯Luke:1:22; strkjv@Acts:26:19|. {Revelations of the Lord} (\apokalupseis Kuriou\). Unveilings (from \apokalupt“\ as in strkjv@Revelation:1:1|). See on ¯2Thessalonians:1:7; strkjv@1Corinthians:1:7; strkjv@14:26|. Paul had both repeated visions of Christ (Acts:9:3; strkjv@16:9; strkjv@18:9; strkjv@22:17; strkjv@27:23f.|) and revelations. He claimed to speak by direct revelation (1Corinthians:11:23; strkjv@15:3; strkjv@Galatians:1:12; strkjv@Ephesians:3:3|, etc.).

rwp@2Corinthians:12:2 @{I know a man} (\oida anthr“pon\). Paul singles out one incident of ecstasy in his own experience that he declines to describe. He alludes to it in this indirect way as if it were some other personality. {Fourteen years ago} (\pro et“n dekatessar“n\). Idiomatic way of putting it, the preposition \pro\ (before) before the date (Robertson, _Grammar, p. 621f.) as in strkjv@John:12:1|. The date was probably while Paul was at Tarsus (Acts:9:30; strkjv@11:25|). We have no details of that period. {Caught up} (\harpagenta\). Second aorist passive participle of \harpaz“\, to seize (see on strkjv@Matthew:11:12|). {Even to the third heaven} (\he“s tritou ouranou\). It is unlikely that Paul alludes to the idea of seven heavens held by some Jews (_Test. of the Twelve Pat._, Levi ii. iii.). He seems to mean the highest heaven where God is (Plummer).

rwp@2Corinthians:12:6 @{I shall not be foolish} (\ouk esomai aphr“n\). Apparent contradiction to strkjv@11:1,16|. But he is here speaking of the Paul "caught up" in case he should tell the things heard (condition of the third class, \ean\ and first aorist subjunctive \thelˆs“\). {Of me} (\eis eme\). To my credit, almost like dative (cf. \en emoi\ in strkjv@1Corinthians:14:11|).

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

rwp@2Corinthians:12:8 @{Concerning this thing} (\huper toutou\). More likely, "concerning this messenger of Satan." {That it might depart from me} (\hina apostˆi aph' emou\). Second aorist active (intransitive) subjunctive of \aphistˆmi\ in final clause, "that he stand off from me for good."

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

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

rwp@2Corinthians:12:11 @{I am become foolish} (\gegona aphr“n\). Perfect active indicative of \ginomai\. In spite of what he said in verse 6| that he would not be foolish if he gloried in the other Paul. But he feels that he has dropped back to the mood of strkjv@11:1,16|. He has been swept on by the memory of the ecstasy. {For I ought to have been commended by you} (\eg“ gar “pheilon huph' hum“n sunistasthai\). Explanation of "ye compelled me." Imperfect active \“pheilon\ of \opheil“\, to be under obligation, and the tense here expresses an unfulfilled obligation about the present. But \sunistasthai\ is present passive infinitive, not aorist or perfect passive. He literally means, "I ought now to be commended by you" instead of having to glorify myself. He repeats his boast already made (11:5f.|), that he is no whit behind "the super-extra apostles" (the Judaizers), "though I am nothing" (\ei kai ouden eimi\). Even boasting himself against those false apostles causes a reaction of feeling that he has to express (cf. strkjv@1Corinthians:15:9; strkjv@1Timothy:1:15f.|).

rwp@2Corinthians:12:13 @{Wherein ye were made inferior} (\ho hˆss“thˆte\). First aorist passive indicative of \hˆssoomai\, the text of Aleph B D instead of the usual \hˆttˆthˆte\ from the common \hˆttaomai\ to be inferior or less from the comparative \hˆtt“n\. See \hˆss“n\ in verse 15|. \Ho\ is the neuter accusative with the passive verb (Robertson, _Grammar_, p. 479). {Forgive me this wrong} (\charisasthe moi tˆn adikian tautˆn\). Consummate irony to the stingy element in this church (cf. strkjv@11:9|).

rwp@2Corinthians:12:15 @{I will most gladly spend and be spent} (\hˆdista dapanˆs“ kai ekdapanˆthˆsomai\). Both future active of old verb \dapana“\ (Mark:5:26|) to spend money, time, energy, strength and the future passive of \ekdapana“\, late compound to spend utterly, to spend out, (\ek-\), to spend wholly. Only here in N.T.

rwp@2Corinthians:12:16 @{I did not myself burden you} (\eg“ ou katebarˆsa humas\). First aorist active of late verb \katabare“\, to press a burden down on one. Only here in N.T. {Crafty} (\panourgos\). Old word from \pan\, all, and \ergo\, to do anything (good or bad). Good sense is skilful, bad sense cunning. Only here in N.T. and Paul is quoting the word from his enemies. {With guile} (\dol“i\). Instrumental case of \dolos\, bait to catch fish with. The enemies of Paul said that he was raising this big collection for himself. Moffatt has done well to put these charges in quotation marks to make it plain to readers that Paul is ironical.

rwp@2Corinthians:12:20 @{Lest by any means, when I come, I should find you not such as I would} (\mˆ p“s elth“n ouch hoious thel“ heur“ humas\). An idiomatic construction after the verb of fearing (\phoboumai\) with \mˆ p“s\ as the conjunction and with \ouch\ as the negative of the verb \heur“\ (second aorist active subjunctive of \heurisk“\), \mˆ\ the conjunction, \ouch\ the negative. See Robertson, _Grammar_, p. 995. {And I be found} (\kag“ heureth“\). Same construction with first aorist passive subjunctive. {Such as ye would not} (\hoion ou thelete\). Neat change in voice just before and position of the negative here. {Lest by any means} (\mˆ p“s\). Still further negative purpose by repeating the conjunction. With graphic pen pictures Paul describes what had been going on against him during his long absence. {Backbitings} (\katalaliai\). Late and rare word. In N.T. only here and strkjv@1Peter:2:1|. If it only existed nowhere else! {Whisperings} (\psithurismoi\). Late word from \psithuriz“\, to whisper into one's ear. An onomatopoetic word for the sibilant murmur of a snake charmer (Ecclesiastes:10:11|). Only here in N.T. {Swellings} (\phusi“seis\). From \phusio“\, to swell up, late word only here and in ecclesiastical writers. Did Paul make up the word for the occasion? See on ¯1Corinthians:4:6| for verb. {Tumults} (\akatastasiai\). See on strkjv@2Corinthians:6:5|.

rwp@2Corinthians:12:21 @{When I come again} (\palin elthontos mou\). Genitive absolute. Paul assumes it as true. {Lest my God humble me} (\mˆ tapein“sˆi me ho theos mou\). Negative final clause (\mˆ\ and first aorist active subjunctive), going back to \phoboumai\ in 20|. He means a public humiliation as his fear. The conduct of the church had been a real humiliation whether he refers to a previous visit or not. {That have sinned heretofore} (\t“n proˆmartˆkot“n\). Genitive plural of the articular perfect active participle of \proamartan“\ to emphasize continuance of their sinful state as opposed to \mˆ metanoˆsant“n\ (did not repent) in the aorist tense.

rwp@2Corinthians:13:3 @{A proof of Christ} (\dokimˆn tou Christou\). He will give it to them. "I will not spare." He will show that Christ speaks "in me" (\en emoi\).

rwp@2Corinthians:13:4 @{But we shall live with him through the power of God} (\alla zˆsomen sun aut“i ek duname“s theou\). Songs:real is Paul's sense of his union with Christ.

rwp@2Corinthians:13:5 @{Unless indeed ye be reprobate} (\ei mˆti adokimoi este\). Paul challenged his opposers in Corinth to try (\peirazete\) themselves, to test (\dokimazete\) themselves, whether they were "in the faith" (\en tˆi pistei\), a much more vital matter for them than trying to prove Paul a heretic. Such tests can be made, unless, alas, they are "reprobate" (\adokimoi\, the very adjective that Paul held up before himself as a dreadful outcome to be avoided, strkjv@1Corinthians:9:27|).

rwp@2Corinthians:13:6 @{That ye shall know} (\hoti epign“sesthe\). Such a testing of themselves will give them full knowledge that Paul is not {reprobate} (\adokimos\). The best way for vacillating Christians to stop it is to draw close to Christ.

rwp@2Corinthians:13:7 @{Though we be as reprobate} (\hˆmeis de h“s adokimoi “men\). Literally, "And that" (\hina de\). Paul wishes them to do no wrong (\kakon mˆden\). He has no desire to exercise his apostolic authority and "appear approved" (\dokimoi phan“men\, second aorist passive subjunctive of \phain“\). He had far rather see them do "the noble thing" (\to kalon\) even if it should make him appear disapproved after all that he has said.

rwp@2Corinthians:13:12 @{With a holy kiss} (\en hagi“i philˆmati\). In the Jewish synagogues where the sexes were separated, men kissed men, the women, women. This apparently was the Christian custom also. It is still observed in the Coptic and the Russian churches. It was dropped because of charges made against the Christians by the pagans. In England in 1250 Archbishop Walter of York introduced a "pax-board" which was first kissed by the clergy and then passed around. Think of the germ theory of disease and that kissing tablet!

rwp@2Corinthians:13:13 @{The grace of the Lord Jesus Christ and the love of God, and the communion of the Holy Ghost, be with you all} (\hˆ charis tou Kuriou Iˆsou Christou kai hˆ agapˆ tou theou kai hˆ koin“nia tou hagiou pneumatos meta pant“n hum“n\). This benediction is the most complete of them all. It presents the persons of the Trinity in full form. From strkjv@2Thessalonians:3:17| it appears that Paul wrote the greeting or benediction with his own hand. We know from strkjv@Romans:15:19| that Paul went round about unto Illyricum before, apparently, he came on to Corinth. When he did arrive (Acts:20:1-3|) the troubles from the Judaizers had disappeared. Probably the leaders left after the coming of Titus and the brethren with this Epistle. The reading of it in the church would make a stir of no small proportions. But it did the work.

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

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

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

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

rwp@2John:1:5 @{Beseech} (\er“t“\). For pray as in strkjv@1John:5:16|. {Lady} (\kuria\). Vocative case and in the same sense as in 1|. {As though I wrote} (\h“s graph“n\). Common idiom \h“s\ with the participle (present active) for the alleged reason. {New} (\kainˆn\). As in strkjv@1John:2:7f.|, which see. {We had} (\eichamen\). Imperfect active (late \-a\ form like \eichan\ in strkjv@Mark:8:7|) of \ech“\ and note \eichete\ with \ap' archˆs\ in strkjv@1John:2:7|. Not literary plural, John identifying all Christians with himself in this blessing. {That we love one another} (\hina agap“men allˆlous\). Either a final clause after \er“t“\ as in strkjv@John:17:15| or an object clause in apposition with \entolˆn\, like strkjv@1John:2:27; strkjv@3:23| and like verse 6|.

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

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

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

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

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

rwp@Info_2Peter @ HE ACCEPTS PAUL'S EPISTLES AS SCRIPTURE This fact (2Peter:3:15f.|) has been used as conclusive proof by Baur and his school that Peter could not have written the Epistle after the stern rebuke from Paul at Antioch (Galatians:2:11f.|). But this argument ignores one element in Peter's impulsive nature and that is his coming back as he did with Jesus. Paul after that event in Antioch spoke kindly of Peter (1Corinthians:9:5|). Neither Peter nor Paul cherished a personal grudge where the Master's work was involved. It is also objected that Peter would not have put Paul's Epistles on the level with the O.T. and call them by implication "Scripture." But Paul claimed the help of the Holy Spirit in his writings and Peter knew the marks of the Holy Spirit's power. Besides, in calling Paul's Epistles Scripture he may not have meant to place them exactly on a par with the Old Testament.

rwp@Info_2Peter @ THE RESEMBLANCE TO THE EPISTLE OF JUDE This is undoubted, particularly between Jude:and the second chapter of II Peter. Kuhl argues that strkjv@2Peter:2:1-3:2| is an interpolation, though the same style runs through out the Epistle. "The theory of interpolation is always a last and desperate expedient" (Bigg). In II Peter 2 we have the fallen angels, the flood, the cities of the plain with Lot, Balaam. In Jude:we have Israel in the wilderness, the fallen angels, the cities of the plain (with no mention of Lot, Cain, Balaam, Korah). Jude:mentions the dispute between Michael and Satan, quotes Enoch by name. There is rather more freshness in Jude:than in II Peter, though II Peter is more intelligible. Evidently one had the other before him, besides other material. Which is the earlier? There is no way to decide this point clearly. Every point is looked at differently and argued differently by different writers. My own feeling is that Jude:was before (just before) II Peter, though it is only a feeling and not a conviction.

rwp@Info_2Peter @ THE READERS The author says that this is his second Epistle to them (2Peter:3:1|), and that means that he is writing to the saints in the five Roman provinces in Asia Minor to whom the first Epistle was sent (1Peter:1:1|). Spitta and Zahn deny this on the ground that the two Epistles do not discuss the same subjects, surely a flimsy objection. Zahn even holds that II Peter precedes I Peter and that the Epistle referred to in strkjv@2Peter:3:1| has been lost. He holds that II Peter was addressed to the church in Corinth. He considers the readers to be Jews while I Peter was addressed to Gentiles. But "there is nothing in II Peter to differentiate its first readers from those of I Peter" (Bigg).

rwp@Info_2Peter @ THE PURPOSE Certainly Peter is here concerned chiefly with the heresies of that general region in Asia Minor that so disturbed Paul (Colossians, Ephesians, Pastoral Epistles) and John (Gospel, Epistles, Apocalypse). Paul early foresaw at Miletus these wolves that would ravish the sheep (Acts:20:29f.|). In I Peter he is concerned chiefly with the fiery persecutions that are upon them, but here with the heretics that threaten to lead them astray.

rwp@Info_2Peter @ BALANCE OF PROBABILITY There are difficulties in any decision about the authorship and character of II Peter. But, when all things are considered, I agree with Bigg that the Epistle is what it professes to be by Simon Peter. Else it is pseudonymous. The Epistle more closely resembles the other New Testament books than it does the large pseudepigraphic literature of the second and third centuries.

rwp@Info_2Peter @ THE DATE If we accept the Petrine authorship, it must come before his death, which was probably A.D. 67 or 68. Hence the Epistle cannot be beyond this date. There are those who argue for A.D. 64 as the date of Peter's death, but on insufficient grounds in my opinion.

rwp@Info_2Peter @ BOOKS ON II PETER BESIDES THOSE ON I PETER ALSO Abbott, E. A., _The Expositor_ (Jan. to March, 1822). Chase, F. H., _Hastings D B_ (Second Peter). Deuteronomy:Zwaan, _2 Peter en Judas_ (1909). Dietlein, W. O., _Der 2 Brief Petri_ (1851). Grosch, H., _Die Echtheit des zweiten Briefes Petri_ (1889). Henkel, K., _Der zweite Brief des Apostelfursten Petrus_ (1904). Hofmann, J. C., _Der zweite Brief Petri und der Brief Juda (1875) Hundhausen, _Das zweite Pontifkalschreiben des Apostels Petrus_ (1873). James, M. R., _The Second Epistle of Peter and the Epistle of Jude_ (Cambridge Greek Testament, 1912). Lumby, J. R., _2 Peter and Jude_ (in Bible Commentary). Mayor, J. B., _The Epistle of St. Jude:and the Second Epistle of St. Peter_ (1907). Plummer, A., _The Second Epistle of Peter and the Epistle of Jude_ (Vol. 3, N.T. Commentary for English Readers by Ellicott). Robson, E. I., _Studies in the Second Epistle of St. Peter_ (1915). Schott, Th., _Der zweite Brief Petri und der Brief Juda_ (1863). Schott, _Der 2 Br. Petri und der Br. Juda Erkl_. (1863). Schweenhorst, H., _Das Verhaltnis des Judasbriefes zum zweiten Petrusbriefe_ (1904). Snyman, D. R., _The Authenticity of the Second Epistle of Peter_ (thesis in 1923 for Th.D. degree at Southern Baptist Theological Seminary). Spitta, F, _Der zweite Brief des Petrus und der Brief des Judas_ (1885). Strachan, R. D., _Expositor's Greek Testament_ (1910), Ullman, C., _Der 2 Brief Petri Krit. untersuch._ (1821). Warfield, B. B., _A Defence of 2 Peter_ (Southern Presbyterian Review, January, 1882).,_Dr. Edwin A. Abbott on the Genuineness of Second Peter (Southern Presbyterian Review_, 1883). Werdermann, _H., Die Irrlehrer des Judasbriefes und 2 Petrusbriefes_ (1913). Wiesinger, J. T. A., _Der zweite Brief des Apostels Petrus und der Brief des Judas_ (1862). strkjv@2Peter:1:1 @{Simon Peter} (\Sim“n Petros\). Aleph A K L P have \Syme“n\ as in strkjv@Acts:15:14|, while B has \Sim“n\. The two forms occur indifferently in I Macc. strkjv@2:3, 65 for the same man. {Servant and apostle} (\doulos kai apostolos\). Like strkjv@Romans:1:1; strkjv@Titus:1:1|. {To them that have obtained} (\tois lachousin\). Dative plural articular participle second aorist active of \lagchan“\, old verb, to obtain by lot (Luke:1:9|), here with the accusative (\pistin\) as in strkjv@Acts:1:17|. {Like precious} (\isotimon\). Late compound adjective (\isos\, equal, \timˆ\, honor, price), here only in N.T. But this adjective (Field) is used in two ways, according to the two ideas in \timˆ\ (value, honor), either like in value or like in honor. This second idea is the usual one with \isotimos\ (inscriptions and papyri, Josephus, Lucian), while \polutimos\ has the notion of price like \timˆ\ in strkjv@1:7,19; strkjv@2:4,6f|. The faith which they have obtained is like in honor and privilege with that of Peter or any of the apostles. {With us} (\hˆmin\). Associative-instrumental case after \isotimon\. Equal to \tˆi hˆm“n\ (the faith of us). {In the righteousness} (\en dikaiosunˆi\). Definite because of the preposition \en\ and the following genitive even though anarthrous. The O.T. sense of \dikaiosunˆ\ applied to God (Romans:1:17|) and here to Christ. {Of our God and Saviour Jesus Christ} (\tou theou hˆm“n kai s“tˆros Iˆsou Christou\). Songs:the one article (\tou\) with \theou\ and \s“tˆros\ requires precisely as with \tou kuriou hˆm“n kai s“tˆros Iˆsou Christou\ (of our Lord and Saviour Jesus Christ), one person, not two, in strkjv@1:11| as in strkjv@2:20; strkjv@3:2,18|. Songs:in strkjv@1Peter:1:3| we have \ho theos kai patˆr\ (the God and Father), one person, not two. The grammar is uniform and inevitable (Robertson, _Grammar_, p. 786), as even Schmiedel (Winer-Schmiedel, _Grammatik_, p. 158) admits: "Grammar demands that one person be meant." Moulton (_Prol._, p. 84) cites papyri examples of like usage of \theos\ for the Roman emperors. See the same idiom in strkjv@Titus:2:13|. The use of \theos\ by Peter as a predicate with Jesus Christ no more disproves the Petrine authorship of this Epistle than a like use in strkjv@John:1:1| disproves the Johannine authorship of the Fourth Gospel and the same use in strkjv@Titus:2:13| disproves the genuineness of Titus. Peter had heard Thomas call Jesus God (John:20:28|) and he himself had called him the Son of God (Matthew:16:16|).

rwp@2Peter:1:2 @{Be multiplied} (\plˆthuntheiˆ\). First aorist passive optative of \plˆthun“\ in a wish for the future (volitive use) as in strkjv@1Peter:1:2; strkjv@Jude:1:2|. {In the knowledge} (\en epign“sei\). Full (additional, \epi\) knowledge as in strkjv@1:8| (only \gn“sis\ in strkjv@1:5,6; strkjv@3:18|), but \epign“sin\ again in strkjv@1:3,8; strkjv@2:20|. As in Colossians, so here full knowledge is urged against the claims of the Gnostic heretics to special \gn“sis\. {Of God and of Jesus our Lord} (\tou theou kai Iˆsou tou kuriou hˆm“n\). At first sight the idiom here seems to require one person as in strkjv@1:1|, though there is a second article (\tou\) before \kuriou\, and \Iˆsou\ is a proper name. But the text here is very uncertain. Bengel, Spitta, Zahn, Nestle accept the short reading of P and some Vulgate MSS. and some minuscles with only \tou kuriou hˆm“n\ (our Lord) from which the three other readings may have come. Elsewhere in II Peter \gn“sis\ and \epign“sis\ are used of Christ alone. The text of II Peter is not in a good state of preservation.

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

rwp@2Peter:1:4 @{Whereby} (\di' h“n\). Probably the "glory and virtue" just mentioned, though it is possible to take it with \panta ta pros\, etc., or with \hˆmin\ (unto us, meaning "through whom"). {He hath granted} (\ded“rˆtai\). Perfect middle indicative of \d“re“\, for which see verse 3|. {His precious and exceeding great promises} (\ta timia kai megista epaggelmata\). \Epaggelma\ is an old word (from \epaggell“\) in place of the common \epaggelia\, in N.T. only here and strkjv@3:13|. \Timios\ (precious, from \timˆ\, value), three times by Peter (1Peter:1:7| of faith; strkjv@1:19| of the blood of Christ; strkjv@2Peter:1:4| of Christ's promises). \Megista\ is the elative superlative used along with a positive adjective (\timia\). {That ye may become} (\hina genˆsthe\). Purpose clause with \hina\ and second aorist middle subjunctive of \ginomai\. {Through these} (\dia tout“n\). The promises. {Partakers} (\koin“noi\). Partners, sharers in, for which word see strkjv@1Peter:5:1|. {Of the divine nature} (\theias phuse“s\). This phrase, like \to theion\ in strkjv@Acts:17:29|, "belongs rather to Hellenism than to the Bible" (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as strkjv@1Peter:1:23| (\anagegennˆmenoi\). The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan's _Vocabulary_). {Having escaped} (\apophugontes\). Second aorist active participle of \apopheug“\, old compound verb, in N.T. only here and strkjv@2:18-20|, with the ablative here (\phthorƒs\, old word from \phtheir“\, moral decay as in strkjv@2:12|) and the accusative there. {By lust} (\en epithumiƒi\). Caused by, consisting in, lust. "Man becomes either regenerate or degenerate" (Strachan).

rwp@2Peter:1:5 @{Yea, and for this very cause} (\kai auto touto de\). Adverbial accusative (\auto touto\) here, a classic idiom, with both \kai\ and \de\. Cf. \kai touto\ (Phillipians:1:29|), \touto men--touto de\ (Hebrews:10:33|). "The soul of religion is the practical part" (Bunyan). Because of the new birth and the promises we have a part to play. {Adding on your part} (\pareisenegkantes\). First aorist active participle of \pareispher“\, old double compound, to bring in (\eispher“\), besides (\para\), here only in N.T. {All diligence} (\spoudˆn pƒsan\). Old word from \speud“\ to hasten (Luke:19:5f.|). This phrase (\pƒsan spoudˆn\) occurs in strkjv@Jude:1:3| with \poioumenos\ and on the inscription in Stratonicea (verse 3|) with \ispheresthai\ (certainly a curious coincidence, to say the least, though common in the _Koin‚_). {In your faith} (\en tˆi pistei hum“n\). Faith or \pistis\ (strong conviction as in strkjv@Hebrews:11:1,3|, the root of the Christian life strkjv@Ephesians:2:8|) is the foundation which goes through various steps up to love (\agapˆ\). See similar lists in strkjv@James:1:30; strkjv@1Thessalonians:1:3; strkjv@2Thessalonians:1:3f.; strkjv@Galatians:5:22f.; strkjv@Romans:5:3f.; strkjv@8:29f|. Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one another. Note the use of \en\ (in, on) with each step. {Supply} (\epichorˆgˆsate\). First aorist active imperative of \epichorˆge“\, late and rare double compound verb (\epi\ and \chorˆge“\ strkjv@1Peter:4:11| from \chorˆgos\, chorus-leader, \choros\ and \hˆgeomai\, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In strkjv@1:11| and already in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5; strkjv@Colossians:2:19|. {Virtue} (\aretˆn\). Moral power, moral energy, vigor of soul (Bengel). See 3|. {Knowledge} (\gn“sin\). Insight, understanding (1Corinthians:16:18; strkjv@John:15:15|).

rwp@2Peter:1:7 @{Love of the brethren} (\tˆn philadelphian\). See strkjv@1Peter:1:22|. {Love} (\tˆn agapˆn\). By deliberate choice (Matthew:5:44|). Love for Christ as the crown of all (1Peter:1:8|) and so for all men. Love is the climax as Paul has it (1Corinthians:13:13|).

rwp@2Peter:1:8 @{For if these things are yours and abound} (\tauta gar humin huparchonta kai pleonazonta\). Present active circumstantial (conditional) participles neuter plural of \huparch“\ and \pleonaz“\ (see strkjv@1Thessalonians:3:12|) with dative case \humin\, "these things existing for you (or in you) and abounding." {They make you to be} (\kathistˆsin\). "Render" (present active indicative of \kathistˆmi\, old verb, strkjv@James:3:6|), singular because \tauta\ neuter plural. {Not idle nor unfruitful} (\ouk argous oude akarpous\). Accusative predicative plural with \humas\ understood, both adjectives with alpha privative, for \argos\ see strkjv@James:2:20| and for \akarpos\ strkjv@Matthew:13:22|. {Knowledge} (\epign“sin\). "Full (additional) knowledge" as in strkjv@1:2|.

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

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

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

rwp@2Peter:1:12 @{Wherefore} (\dio\). Since they are possessed of faith that conduces to godliness which they are diligently practising now he insists on the truth and proposes to do his part by them about it. {I shall be ready always} (\mellˆs“ aei\). Future active of \mell“\ (Matthew:24:6|), old verb, to be on the point of doing and used with the infinitive (present, aorist, or future). It is not here a periphrastic future, but rather the purpose of Peter to be ready in the future as in the past and now (Zahn). {To put you in remembrance} (\humas hupomimnˆskein\). Present active infinitive of \hupomimnˆsk“\, old causative compound (\hupo, mimnˆsk“\, like our suggest), either with two accusatives (John:14:26|) or \peri\ with the thing as here), "to keep on reminding you of those things" (\peri tout“n\). {Though ye know them} (\kaiper eidotas\). Second perfect active concessive participle of \oida\, agreeing (acc. plural), with \humas\. Cf. strkjv@Hebrews:5:8|. {Are established} (\estˆrigmenous\). Perfect passive concessive participle of \stˆriz“\ (1Peter:5:10|). The very verb (\stˆrison\) used by Jesus to Peter (Luke:22:32|). {In the truth which is with you} (\en tˆi parousˆi alˆtheiƒi\). "In the present truth" (the truth present to you), \parousˆi\ present active participle of \pareimi\, to be beside one. See strkjv@Colossians:1:6| for this use of \par“n\. Firmly established in the truth, but all the same Peter is eager to make them stronger.

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

rwp@2Peter:1:14 @{The putting off of my tabernacle} (\hˆ apothesis tou skˆnn“matos mou\). For \apothesis\ see on ¯1Peter:3:21| and for \skˆn“ma\ verse 13|. For the metaphor see strkjv@2Corinthians:5:3f|. {Cometh swiftly} (\tachinˆ estin\). Late adjective (Theocritus, LXX, inscription), in N.T. only here and strkjv@2:1|. It is not clear whether \tachinos\ means soon or speedy as in strkjv@Isaiah:59:7| and like \tachus\ in strkjv@James:1:19|, or sudden, like \tachus\ in Plato (_Republ_. 553 D). Either sense agrees with the urgent tone of Peter here, whether he felt his death to be near or violent or both. {Signified unto me} (\edˆl“sen moi\). First aorist active indicative of \dˆlo“\, old verb (from \delos\), as in strkjv@1Peter:1:11|. Peter refers to the incident told in strkjv@John:21:18f.|, which he knew by personal experience before John wrote it down.

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

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

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

rwp@2Peter:1:18 @{This voice} (\tautˆn tˆn ph“nˆn\). The one referred to in verse 17|. {We heard} (\ˆkousamen\). First aorist active indicative of \akou“\, a definite experience of Peter. {Brought} (\enechtheisan\). "Borne" as in verse 17|. {When we were with him} (\sun aut“i ontes\). Present active participle of \eimi\, "being with him." {In the holy mount} (\en t“i hagi“i orei\). Made holy by the majestic glory. See strkjv@Ezekiel:28:14| for "holy mount of God," there Sinai, this one probably one of the lower slopes of Hermon. Peter's account is independent of the Synoptic narrative, but agrees with it in all essentials.

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

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

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

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

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

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

rwp@2Peter:2:7 @{And delivered} (\kai erusato\). First aorist middle of \ruomai\ as in strkjv@Matthew:6:13|, still part of the protasis with \ei\. {Righteous Lot} (\dikaion Lot\). This adjective \dikaios\ occurs three times in verses 7,8|. See Wisdom strkjv@10:6. {Sore distressed} (\kataponoumenon\). Present passive participle of \katapone“\, late and common verb, to work down, to exhaust with labor, to distress, in N.T. only here and strkjv@Acts:7:24|. {By the lascivious life of the wicked} (\hupo tˆs t“n athesm“n en aselgeiƒi anastrophˆs\). "By the life in lasciviousness of the lawless." \Athesmos\ (alpha privative and \thesmos\), late and common adjective (cf. \athemitos\ strkjv@1Peter:4:3|) for rebels against law (of nature and conscience here). \Anastrophˆ\ is frequent in I Peter.

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

rwp@2Peter:2:15 @{Forsaking} (\kataleipontes\). Present active participle of \kataleip“\ (continually leaving) or \katalipontes\ (second aorist active), having left. {The right way} (\eutheian hodon\). "The straight way" of strkjv@1Samuel:12:23| (cf. strkjv@Matthew:7:13f.| for this use of \hodos\), "the way of truth" (2:2|). {They went astray} (\eplanˆthˆsan\). First aorist passive indicative of \plana“\, like strkjv@Mark:12:24|. {The way of Balaam} (\tˆi hod“i tou Balaam\). Associative instrumental case after \exakolouthˆsantes\, for which verb see strkjv@1:16; strkjv@2:2|. These false teachers, as shown in verse 13|, followed the way of Balaam, "who loved the hire of wrong-doing" (\hos misthon adikias ˆgapˆsen\).

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

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

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

rwp@2Peter:2:19 @{Liberty} (\eleutherian\). Promising "personal liberty," that is license, after the fashion of advocates of liquor today, not the freedom of truth in Christ (John:8:32; strkjv@Galatians:5:1,13|). {Themselves bondservants} (\autoi douloi\). "Themselves slaves" of corruption and sin as Paul has it in strkjv@Romans:6:20|. {Of whom} (\h“i\). Instrumental case, but it may mean "of what." {Is overcome} (\hˆttˆtai\). Perfect passive indicative of \hˆtta“\ (from \hˆtt“n\, less) old verb, in N.T. only here, verse 20; strkjv@2Corinthians:12:13|. {Of the same} (\tout“i\). "By this one (or thing)." {Is brought into bondage} (\dedoul“tai\). Perfect passive indicative of \doulo“\. Like Paul again (Romans:6:16,18; strkjv@8:21|).

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

rwp@2Peter:2:21 @{It were better} (\kreitton ˆn\). Apodosis of a condition of second class without \an\, as is usual with clauses of possibility, propriety, obligation (Matthew:26:24; strkjv@1Corinthians:5:10; strkjv@Romans:7:7; strkjv@Hebrews:9:26|). {Not to have known} (\mˆ epegn“kenai\). Perfect active infinitive of \epigin“sk“\ (cf. \epign“sei\, verse 20|) to know fully. {The way of righteousness} (\tˆn hodon tˆs dikaiosunˆs\). For the phrase see strkjv@Matthew:21:33|, also the way of truth (2:2|), the straight way (2:15|). {After knowing it} (\epignousin\). Second aorist active participle of \epigin“sk“\ (just used) in the dative plural agreeing with \autois\ (for them). {To turn back} (\hupostrepsai\). First aorist active infinitive of \hupostreph“\, old and common verb, to turn back, to return. {From} (\ek\). Out of. Songs:in strkjv@Acts:12:25| with \hupostreph“\. With ablative case. See strkjv@Romans:7:12| for \hagia\ applied to \hˆ entolˆ\ (cf. strkjv@1Timothy:6:14|). II Peter strikes a high ethical note (1:5ff.|). {Delivered} (\paradotheisˆs\). First aorist passive participle feminine ablative singular of \paradid“mi\.

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

rwp@2Peter:3:1 @{Beloved} (\agapˆtoi\). With this vocative verbal (four times in this chapter), Peter "turns away from the Libertines and their victims" (Mayor). {This is now the second epistle that I write unto you} (\tautˆn ˆdˆ deuteran humin graph“ epistolˆn\). Literally, "This already a second epistle I am writing to you." For \ˆdˆ\ see strkjv@John:21:24|. It is the predicate use of \deuteran epistolˆn\ in apposition with \tautˆn\, not "this second epistle." Reference apparently to I Peter. {And in both of them} (\en hais\). "In which epistles." {I stir up} (\diegeir“\). Present active indicative, perhaps conative, "I try to stir up." See strkjv@1:13|. {Mind} (\dianoian\). Understanding (Plato) as in strkjv@1Peter:1:13|. {Sincere} (\eilikrinˆ\). Old adjective of doubtful etymology (supposed to be \heilˆ\, sunlight, and \krin“\, to judge by it). Plato used it of ethical purity (\psuchˆ eilikrinˆs\) as here and strkjv@Phillipians:1:10|, the only N.T. examples. {By putting you in remembrance} (\en hupomnˆsei\). As in strkjv@1:13|.

rwp@2Peter:3:2 @{That ye should remember} (\mnˆsthˆnai\). First aorist passive (deponent) infinitive of \mimnˆsk“\, to remind. Purpose (indirect command) is here expressed by this infinitive. Imperative in strkjv@Jude:1:17|. {Spoken before} (\proeirˆmen“n\). Perfect passive participle of \proeipon\ (defective verb). Genitive case \rˆmat“n\ after \mnˆsthˆnai\. {And the commandment} (\kai tˆs entolˆs\). Ablative case with \hupo\ (agency). {Of the Lord and Saviour through your apostles} (\t“n apostol“n hum“n tou kuriou kai s“tˆros\). \Hum“n\ (your) is correct, not \hˆm“n\ (our). But the several genitives complicate the sense. If \dia\ (through) occurred before \t“n apostol“n\, it would be clear. It is held by some that Peter would not thus speak of the twelve apostles, including himself, and that the forger here allows the mask to slip, but Bigg rightly regards this a needless inference. The meaning is that they should remember the teaching of their apostles and not follow the Gnostic libertines.

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

rwp@2Peter:3:4 @{Where is the promise of his coming?} (\pou estin hˆ epaggelia tˆs parousias autou;\). This is the only sample of the questions raised by these mockers. Peter had mentioned this subject of the \parousia\ in strkjv@1:16|. Now he faces it squarely. Peter, like Paul (1Thessalonians:5:1f.; strkjv@2Thessalonians:2:1f.|), preached about the second coming (1:16; strkjv@Acts:3:20f.|), as Jesus himself did repeatedly (Matthew:24:34|) and as the angels promised at the Ascension (Acts:1:11|). Both Jesus and Paul (2Thessalonians:2:1f.|) were misunderstood on the subject of the time and the parables of Jesus urged readiness and forbade setting dates for his coming, though his language in strkjv@Matthew:24:34| probably led some to believe that he would certainly come while they were alive. {From the day that} (\aph' hˆs\). "From which day." See strkjv@Luke:7:45|. {Fell asleep} (\ekoimˆthˆsan\). First aorist passive indicative of \koima“\, old verb, to put sleep, classic euphemism for death (John:11:11|) like our cemetery (sleeping-place). {Continue} (\diamenei\). Present active indicative of \diamen“\, to remain through (Luke:1:22|). _In statu quo_. {As they were} (\hout“s\). "Thus." {From the beginning of creation} (\ap' archˆs ktise“s\). Precisely so in strkjv@Mark:10:6|, which see.

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

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

rwp@2Peter:3:8 @{Forget not this one thing} (\hen touto mˆ lanthanet“ humas\). Rather, "let not this one thing escape you." For \lanthanet“\ (present active imperative of \lanthan“\) see verse 5|. The "one thing" (\hen\) is explained by the \hoti\ (that) clause following. Peter applies the language of strkjv@Psalms:90:4| about the eternity of God and shortness of human life to "the impatience of human expectations" (Bigg) about the second coming of Christ. "The day of judgment is at hand (1Peter:4:7|). It may come tomorrow; but what is tomorrow? What does God mean by a day? It may be a thousand years" (Bigg). Precisely the same argument applies to those who argue for a literal interpretation of the thousand years in strkjv@Revelation:20:4-6|. It may be a day or a day may be a thousand years. God's clock (\para kuri“i\, beside the Lord) does not run by our timepieces. The scoffers scoff ignorantly.

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

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

rwp@2Peter:3:12 @{Looking for} (\prosdok“ntas\). Present active participle of \prosdoka“\ (Matthew:11:3|) agreeing in case (accusative plural) with \humƒs\. {Earnestly desiring} (\speudontas\). Present active participle, accusative also, of \speud“\, old verb, to hasten (like our speed) as in strkjv@Luke:2:16|, but it is sometimes transitive as here either (preferably so) to "hasten on the parousia" by holy living (cf. strkjv@1Peter:2:12|), with which idea compare strkjv@Matthew:6:10; strkjv@Acts:3:19f.|, or to desire earnestly (Isaiah:16:5|). {Being on fire} (\puroumenoi\). Present passive participle of \puro“\, old verb (from pur), same idea as in verse 10|. {Shall melt} (\tˆketai\). Futuristic present passive indicative of \tˆk“\, old verb, to make liquid, here only in N.T. Hort suggests \tˆxetai\ (future middle), though strkjv@Isaiah:34:4| has \takˆsontai\ (second future passive). The repetitions here make "an effective refrain" (Mayor).

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

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

rwp@2Peter:3:18 @{But grow} (\auxanete de\). Present active imperative of \auxan“\, in contrast with such a fate pictured in verse 17|, "but keep on growing." {In the grace and knowledge} (\en chariti kai gn“sei\). Locative case with \en\. Grow in both. Keep it up. See on ¯1:1| for the idiomatic use of the single article (\tou\) here, "of our Lord and Saviour Jesus Christ." {To him} (\aut“i\). To Christ. {For ever} (\eis hˆmeran ai“nos\). "Unto the day of eternity." Songs:Sirach strkjv@18:9f. One of the various ways of expressing eternity by the use of \ai“n\. Songs:\eis ton ai“na\ in strkjv@John:6:5; strkjv@12:34|.

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@Info_1Thessalonians @ This Epistle is a bit sharper in tone than the First and also briefer. It has been suggested that there were two churches in Thessalonica, a Gentile Church to which First Thessalonians was sent, and a Jewish Church to which Second Thessalonians was addressed. There is no real evidence for such a gratuitous hypothesis. It assumes a difficulty about his sending a second letter to the same church that does not exist. The bearer of the first letter brought back news that made a second necessary. It was probably sent within the same year as the first. strkjv@2Thessalonians:1:1 @{Paul, etc.} (\Paulos, etc.\). This address or superscription is identical with that in strkjv@1Thessalonians:1:1| save that our (\hˆm“n\) is added after {Father} (\patri\).

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

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

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

rwp@2Thessalonians:1:6 @{If so be that it is a righteous thing with God} (\eiper dikaion para the“i\). Condition of first class, determined as fulfilled, assumed as true, but with \eiper\ (if on the whole, provided that) as in strkjv@Romans:8:9,17|, and with no copula expressed. A righteous thing "with God" means by the side of God (\para the“i\) and so from God's standpoint. This is as near to the idea of absolute right as it is possible to attain. Note the phrase in verse 5|. {To recompense affliction to them that afflict you} (\antapodounai tois thlibousin hˆmƒs thlipsin\). Second aorist active infinitive of double compound \ant-apodid“mi\, old verb, either in good sense as in strkjv@1Thessalonians:3:9| or in bad sense as here. Paul is certain of this principle, though he puts it conditionally.

rwp@2Thessalonians:1:10 @{When he shall come} (\hotan elthˆi\). Second aorist active subjunctive with \hotan\, future and indefinite temporal clause (Robertson, _Grammar_, pp. 971ff.) coincident with \en tˆi apokalupsei\ in verse 7|. {To be glorified} (\endoxasthˆnai\). First aorist passive infinitive (purpose) of \endoxaz“\, late verb, in N.T. only here and verse 12|, in LXX and papyri. {In his saints} (\en tois hagiois autou\). The sphere in which Christ will find his glory at the Revelation. {And to be marvelled at} (\kai thaumasthˆnai\). First aorist passive infinitive (purpose), common verb \thaumaz“\. {That believed} (\tois pisteusasin\). Why aorist active participle instead of present active \pisteuousin\ (that believe)? Frame thinks that Paul thus reassures those who believed his message when there (1Thessalonians:1:6ff.; strkjv@2:13f.|). The parenthetical clause, though difficult, falls in with this idea: {Because our testimony unto you was believed} (\hoti episteuthˆ to marturion hˆm“n eph' humas\). Moffatt calls it an anti-climax. {On that day} (\en tˆi hˆmerƒi ekeinˆi\). The day of Christ's coming (2Timothy:1:12,18; strkjv@4:8|).

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

rwp@2Thessalonians:1:12 @{That} (\hop“s\). Rare with Paul compared with \hina\ (1Corinthians:1:29; strkjv@2Corinthians:8:14|). Perhaps here for variety (dependent on \hina\ clause in verse 11|). {The name} (\to onoma\). The Old Testament (LXX) uses \onoma\ embodying the revealed character of Jehovah. Songs:here the {Name} of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of \onoma\ for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of \onoma\ for person as in O.T. and strkjv@Acts:1:15| (Deissmann, _Bible Studies_, pp. 196ff.). {In you, and ye in him} (\en humin, kai humeis en aut“i\). This reciprocal glorying is Pauline, but it is also like Christ's figure of the vine and the branches in strkjv@John:15:1-11|. {According to the grace} (\kata tˆn charin\). Not merely standard, but also aim (Robertson, _Grammar_, p. 609). {Of our God and the Lord Jesus Christ} (\tou theou hˆm“n kai kuriou Iˆsou Christou\). Here strict syntax requires, since there is only one article with \theou\ and \kuriou\ that one person be meant, Jesus Christ, as is certainly true in strkjv@Titus:2:13; strkjv@2Peter:1:1| (Robertson, _Grammar_, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that \Kurios\ is often employed as a proper name without the article, a thing not true of \s“tˆr\ in strkjv@Titus:2:13; strkjv@2Peter:1:1|. Songs:in strkjv@Ephesians:5:5| \en tˆi basileiƒi tou Christou kai theou\ the natural meaning is {in the Kingdom of Christ and God} regarded as one, but here again \theos\, like \Kurios\, often occurs as a proper name without the article. Songs:it has to be admitted that here Paul may mean "according to the grace of our God and the Lord Jesus Christ," though he may also mean "according to the grace of our God and Lord, Jesus Christ."

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

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

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

rwp@2Thessalonians:2:4 @{He that opposeth and exalteth himself} (\ho antikeimenos kai huperairomenos\). Like John's Antichrist this one opposes (\anti-\) Christ and exalts himself (direct middle of \huperair“\, old verb to lift oneself up {above} others, only here and strkjv@2Corinthians:12:7| in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note strkjv@1Corinthians:8:5| about one called God and strkjv@Acts:17:23| for \sebasma\ (from \sebazomai\), object of worship, late word, in N.T. only in these two passages. {Songs:that he sitteth in the temple of God} (\h“ste auton eis ton naon tou theou kathisai\). Another example of the infinitive with \h“ste\ for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul's language here. {Setting himself forth as God} (\apodeiknunta heauton hoti estin theos\). Present active participle (\mi\ form) of \apodeiknumi\, agreeing in case with \auton\, {showing himself that he is God}. Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul's language here. Wetstein notes a coin of Julius with \theos\ on one side and \Thessalonike“n\ on the other. In strkjv@1John:2:18| we are told of "many antichrists" some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in verse 6| he speaks of \to katechon\ (that which restraineth) while in verse 7| it is \ho katech“n\ (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul's language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess.

rwp@2Thessalonians:2:5 @{When I was yet with you} (\eti “n pros humas\). The present participle takes the time of the verb \elegon\ (imperfect active), {I used to tell you these things}. Songs:Paul recalls their memory of his words and leaves us without the clue to his idea. We know that one of the charges against him was that Jesus was another king, a rival to Caesar (Acts:17:7|). That leads one to wonder how far Paul went when there in contrasting the kingdom of the world of which Rome was ruler and the kingdom of God of which Christ is king. Frame notes Paul's abrupt question here "with an unfinished sentence behind him" (verses 3f.|), even "with a trace of impatience."

rwp@2Thessalonians:2:6 @{That which restraineth} (\to katechon\). {And now you know} (\kai nun oidate\), says Paul in this cryptic apocalyptic passage. Unfortunately we do not know what Paul means by {that which restrains} (holds back, \katechon\), neuter here and masculine in verse 7| \ho katech“n\. "This impersonal principle or power is capable also of manifesting itself under a personal form" (Milligan). "He is Satan's messiah, an infernal caricature of the true Messiah" (Moffatt). Warfield (_Expositor_, III, iv, pp. 30ff.) suggested that the man of lawlessness is the imperial line with its rage for deification and that the Jewish state was the restraining power. But God overrules all human history and his ultimate purpose is wrought out. {To the end that} (\eis to\). Another example of \eis to\ and the infinitive for purpose. {In his own season} (\en t“i autou kair“i\). Note \autou\ (his), not \heautou\ (his own), {revealed in his time}, in the time set him by God.

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

rwp@2Thessalonians:2:10 @{With all deceit of unrighteousness} (\en pasˆi apatˆi adikias\). This pastmaster of trickery will have at his command all the energy and skill of Satan to mislead and deceive. How many illustrations lie along the pathway of Christian history. {For them that are perishing} (\tois apollumenois\). Dative case of personal interest. Note this very phrase in strkjv@2Corinthians:2:15; strkjv@4:3|. Present middle participle of \appollumi\, to destroy, the dreadful process goes on. {Because} (\anth' hon\). In return for which things (\anti\ and the genitive of the relative pronoun). Same idiom in strkjv@Luke:1:20; strkjv@12:3; strkjv@19:44; strkjv@Acts:12:23| and very common in the LXX. {The love of the truth} (\tˆn agapˆn tˆs alˆtheias\). That is the gospel in contrast with _lying_ and _deceit_. {That they might be saved} (\eis to s“thˆnai autous\). First aorist passive infinitive of \s“z“\ with \eis to\, again, epexegetic purpose of {the truth} if they had heeded it.

rwp@2Thessalonians:2:11 @{And for this reason God sendeth them} (\kai dia touto pempei autois ho theos\). Futuristic (prophetic) present of the time when the lawless one is revealed. Here is the definite judicial act of God (Milligan) who gives the wicked over to the evil which they have deliberately chosen (Romans:1:24,26,28|). {A working of error} (\energeian planˆs\). Terrible result of wilful rejection of the truth of God. {That they should believe a lie} (\eis to pisteusai autous t“i pseudei\). Note \eis to\ again and \t“i pseudei\ (the lie, the falsehood already described), a contemplated result. Note strkjv@Romans:1:25| "who changed the truth of God into the lie."

rwp@2Thessalonians:2:12 @{That they all might be judged} (\hina krith“sin pantes\). First aorist passive subjunctive of \krin“\, to sift, to judge, with \hina\. Ultimate purpose, almost result, of the preceding obstinate resistance to the truth and "the judicial infatuation which overtakes them" (Lightfoot), now final punishment. Condemnation is involved in the fatal choice made. These victims of the man of sin did not believe the truth and found pleasure in unrighteousness.

rwp@2Thessalonians:2:13 @See strkjv@1:3| for same beginning. {Beloved of the Lord} (\ˆgapˆmenoi hupo kuriou\). Perfect passive participle of \agapa“\ with \hupo\ and the ablative as in strkjv@1Thessalonians:1:4|, only here \kuriou\ instead of \theou\, the Lord Jesus rather than God the Father. {Because that God chose you} (\hoti heilato humas ho theos\). First aorist middle indicative of \haire“\, to take, old verb, but uncompounded only in N.T. here, strkjv@Phillipians:1:22; strkjv@Hebrews:11:25|, and here only in sense of {choose}, that being usually \exaireomai\ or \prooriz“\. {From the beginning} (\ap' archˆs\). Probably the correct text (Aleph D L) and not \aparchˆn\ (first fruits, B G P), though here alone in Paul's writings and a hard reading, the eternal choice or purpose of God (1Corinthians:2:7; strkjv@Ephesians:1:4; strkjv@2Timothy:1:9|), while \aparchˆn\ is a favourite idea with Paul (1Corinthians:15:20,23; strkjv@16:15; strkjv@Romans:8:23; strkjv@11:16; strkjv@16:5|). {Unto salvation} (\eis s“tˆrian\). The ultimate goal, final salvation. {In sanctification of the Spirit} (\en hagiasm“i pneumatos\). Subjective genitive \pneumatos\, sanctification wrought by the Holy Spirit. {And belief of the truth} (\kai pistei alˆtheias\). Objective genitive \alˆtheias\, belief in the truth.

rwp@2Thessalonians:2:15 @{Songs:then} (\ara oun\). Accordingly then. The illative \ara\ is supported (Ellicott) by the collective \oun\ as in strkjv@1Thessalonians:5:6; strkjv@Galatians:6:10|, etc. Here is the practical conclusion from God's elective purpose in such a world crisis. {Stand fast} (\stˆkete\). Present imperative active of the late present \stˆko\ from \hestˆka\ (perfect active of \histˆmi\). See on ¯1Thessalonians:3:8|. {Hold the traditions} (\krateite tas paradoseis\). Present imperative of \krate“\, old verb, to have masterful grip on a thing, either with genitive (Mark:1:31|) or usually the accusative as here. \Paradosis\ (tradition) is an old word for what is handed over to one. Dibelius thinks that Paul reveals his Jewish training in the use of this word (Galatians:1:14|), but the word is a perfectly legitimate one for teaching whether oral, {by word} (\dia logou\), or written, {by epistle of ours} (\di' epistolˆs hˆm“n\). Paul draws here no distinction between oral tradition and written tradition as was done later. The worth of the tradition lies not in the form but in the source and the quality of the content. Paul in strkjv@1Corinthians:11:23| says: "I received from the Lord what I also handed over (\pared“ka\) unto you." He praises them because ye "hold fast the traditions even as I delivered them unto you." The {tradition} may be merely that of men and so worthless and harmful in place of the word of God (Mark:7:8; strkjv@Colossians:2:6-8|). It all depends. It is easy to scoff at truth as mere tradition. But human progress in all fields is made by use of the old, found to be true, in connection with the new if found to be true. In Thessalonica the saints were already the victims of theological charlatans with their half-baked theories about the second coming of Christ and about social duties and relations. {Which ye were taught} (\has edidachthˆte\). First aorist passive indicative of \didask“\, to teach, retaining the accusative of the thing in the passive as is common with this verb like _doce“_ in Latin and teach in English.

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@2Thessalonians:2:17 @{Comfort and stablish} (\parakalesai kai stˆrixai\). First aorist active optative of wish for the future of two common verbs \parakale“\ (see on ¯1Thessalonians:3:7; strkjv@4:18; strkjv@5:14|) and \steriz“\ (see on ¯1Thessalonians:3:2,13|). God is the God of {comfort} (2Corinthians:1:3-7|) and strength (Romans:1:11; strkjv@16:25|).

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

rwp@2Thessalonians:3:2 @{And that we may be delivered} (\kai hina rusth“men\). A second and more personal petition (Milligan). First aorist passive subjunctive of \ruomai\, old verb to rescue. Note change in tense from present to aorist (effective aorist). {From unreasonable and evil men} (\apo t“n atop“n kai ponˆr“n anthr“p“n\). Ablative case with \apo\. Originally in the old Greek \atopos\ (\a\ privative and \topos\) is out of place, odd, unbecoming, perverse, outrageous, both of things and persons. \Ponˆros\ is from \pone“\, to work (\ponos\), looking on labour as an annoyance, bad, evil. Paul had a plague of such men in Corinth as he had in Thessalonica. {For all have not faith} (\ou gar pant“n hˆ pistis\). Copula \estin\ not expressed. \Pant“n\ is predicate possessive genitive, faith (article with abstract substantive) does not belong to all. Hence their evil conduct.

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

rwp@2Thessalonians:3:5 @{Direct} (\kateuthunai\). First aorist active optative of wish for the future as in strkjv@2:17; strkjv@1Thessalonians:5:23| from \kateuthun“\, old verb, as in strkjv@1Thessalonians:3:11| (there {way}, here {hearts}) and strkjv@Luke:1:79| of {feet} (\podas\). Perfective use of \kata\. Bold figure for making smooth and direct road. The Lord here is the Lord Jesus. {Into the love of God} (\eis tˆn agapˆn tou theou\). Either subjective or objective genitive makes sense and Lightfoot pleads for both, "not only as an objective attribute of deity, but as a ruling principle in our hearts," holding that it is "seldom possible to separate the one from the other." Most scholars take it here as subjective, the characteristic of God. {Into the patience of Christ} (\eis tˆn hupomnˆn tou Christou\). There is the same ambiguity here, though the subjective idea, the patience shown by Christ, is the one usually accepted rather than "the patient waiting for Christ" (objective genitive).

rwp@2Thessalonians:3:6 @{Now we command you} (\paraggellomen de humin\). Paul puts into practice the confidence expressed on their obedience to his commands in verse 4|. {In the name of the Lord Jesus Christ} (\en onomati tou kuriou Iˆsou Christou\). {Name} (\onoma\) here for authority of Jesus Christ with which compare {through the Lord Jesus} (\dia tou kuriou Iˆsou\) in strkjv@1Thessalonians:4:2|. For a full discussion of the phrase see the monograph of W. Heitmuller, _Im Namen Jesu_. Paul wishes his readers to realize the responsibility on them for their obedience to his command. {That ye withdraw yourselves} (\stellesthai humas\). Present middle (direct) infinitive of \stell“\, old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with \apo\ and the ablative). In strkjv@2Corinthians:8:20| the middle voice (\stellomenoi\) means taking care. {From every brother that walketh disorderly} (\apo pantos adelphou atakt“s peripatountos\). He calls him "brother" still. The adverb \atakt“s\ is common in Plato and is here and verse 11| alone in the N.T., though the adjective \ataktos\, equally common in Plato we had in strkjv@1Thessalonians:5:14| which see. Military term, out of ranks. {And not after the tradition} (\kai mˆ kata tˆn paradosin\). See on ¯2:15| for \paradosin\. {Which they received of us} (\hˆn parelabosan par hˆm“n\). Westcott and Hort put this form of the verb (second aorist indicative third person plural of \paralamban“\, the \-osan\ form instead of \-on\, with slight support from the papyri, but in the LXX and the Boeotian dialect, Robertson, _Grammar_, pp. 335f.) in the margin with \parelabete\ (ye received) in the text. There are five different readings of the verb here, the others being \parelabon, parelabe, elabosan\.

rwp@2Thessalonians:3:7 @{How ye ought to imitate us} (\p“s dei mimeisthai hˆmas\). Literally, how it is necessary to imitate us. The infinitive \mimeisthai\ is the old verb \mimeomai\ from \mimos\ (actor, mimic), but in N.T. only here (and verse 9|), strkjv@Hebrews:13:7; strkjv@3John:1:11|. It is a daring thing to say, but Paul knew that he had to set the new Christians in the midst of Jews and Gentiles a model for their imitation (Phillipians:3:17|). {For we behaved not ourselves disorderly among you} (\hoti ouk ˆtaktˆsamen en humin\). First aorist active indicative of old verb \atakte“\, to be out of ranks of soldiers. Specific denial on Paul's part in contrast to verse 6,17|.

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

rwp@2Thessalonians:3:12 @{We command and exhort} (\paraggellomen kai parakaloumen\). Paul asserts his authority as an apostle and pleads as a man and minister. {That with quietness they work, and eat their own bread} (\hina meta hˆsuchias ergazomenoi ton heaut“n arton esthi“sin\). Substance of the command and exhortation by \hina\ and the present subjunctive \esthi“sin\. Literally, {that working with quietness they keep on eating their own bread}. The precise opposite of their conduct in verse 11|.

rwp@2Thessalonians:3:13 @{But ye, brethren, be not weary in well-doing} (\humeis de, adelphoi, mˆ enkakˆsˆte kalopoiountes\). Emphatic position of \humeis\ in contrast to these piddlers. \Mˆ\ and the aorist subjunctive is a prohibition against beginning an act (Robertson, _Grammar_, pp. 851-4). It is a late verb and means to behave badly in, to be cowardly, to lose courage, to flag, to faint, (\en, kakos\) and outside of strkjv@Luke:18:1| in the N.T. is only in Paul's Epistles (2Thessalonians:3:13; strkjv@2Corinthians:4:1,16; strkjv@Galatians:6:9; strkjv@Ephesians:3:13|). It occurs in Polybius. The late verb \kalopoie“\, to do the fair (\kalos\) or honourable thing occurs nowhere else in the N.T., but is in the LXX and a late papyrus. Paul uses \to kalon poiein\ in strkjv@2Corinthians:13:7; strkjv@Galatians:6:9; strkjv@Romans:7:21| with the same idea. He has \agathopoie“\, to do good, in strkjv@1Timothy:6:18|.

rwp@2Thessalonians:3:14 @{And if any one obeyeth not our word by this epistle} (\ei de tis ouch hupakouei t“i log“i hˆm“n dia tˆs epistolˆs\). Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative \ou\, assuming it to be true. {Note that man} (\touton sˆmeiousthe\). Late verb \sˆmeio“\, from \sˆmeion\, sign, mark, token. Put a tag on that man. Here only in N.T. "The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period" (Moulton & Milligan's _Vocabulary_). How this is to be done (by letter or in public meeting) Paul does not say. {That ye have no company with him} (\mˆ sunanamignusthai aut“i\). The MSS. are divided between the present middle infinitive as above in a command like strkjv@Romans:12:15; strkjv@Phillipians:3:16| or the present middle imperative \sunanamignusthe\ (\-ai\ and \-e\ often being pronounced alike in the _Koin‚_). The infinitive can also be explained as an indirect command. This double compound verb is late, in LXX and Plutarch, in N.T. only here and strkjv@1Corinthians:5:9,11|. \Aut“i\ is in associative instrumental case. {To the end that he may be ashamed} (\hina entrapˆi\). Purpose clause with \hina\. Second aorist passive subjunctive of \entrep“\, to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one's thoughts turned in on oneself.

rwp@2Thessalonians:3:16 @{The Lord of peace himself} (\autos ho kurios tˆs eirˆnˆs\). See strkjv@1Thessalonians:5:23| for {the God of peace himself}. {Give you peace} (\doiˆ humin tˆn eirˆnˆn\). Second aorist active optative (_Koin‚_) of \did“mi\, not \d“ˆi\ (subjunctive). Songs:also strkjv@Romans:15:5; strkjv@2Timothy:1:16,18|. The Lord Jesus whose characteristic is peace, can alone give real peace to the heart and to the world. (John:14:27|).

rwp@2Thessalonians:3:17 @{Of me Paul with mine own hand} (\tˆi emˆi cheiri Paulou\). Instrumental case \cheiri\. Note genitive \Paulou\ in apposition with possessive idea in the possessive pronoun \emˆi\. Paul had dictated the letter, but now wrote the salutation in his hand. {The token in every epistle} (\sˆmeion en pasˆi epistolˆi\). Mark (verse 14|) and proof of the genuineness of each epistle, Paul's signature. Already there were spurious forgeries (2Thessalonians:2:2|). Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found!

rwp@Info_2Timothy @ SECOND TIMOTHY FROM ROME PROBABLY EARLY AUTUMN OF 67 OR SPRING OF 68 strkjv@2Timothy:1:1 @{According to the promise of the life which is in Christ Jesus} (\kat' epaggelian z“ˆs tˆs en Christ“i Iˆsou\). "With a view to the fulfilment of the promise." See strkjv@Titus:1:1| for this same use of \kata\. For \kat' epaggelian\ see strkjv@Galatians:3:29|. See strkjv@1Timothy:4:8| for the phrase "promise of life." Here or there "life that in Christ Jesus" includes the present as well as the future.

rwp@2Timothy:1:2 @{Beloved} (\agapˆtoi\). Instead of \gnˆsi“i\ (genuine) in strkjv@1Timothy:1:2|. He had already called Timothy \agapˆton\ (verbal adjective of \agapa“\) in strkjv@1Corinthians:4:17|, an incidental and strong proof that it is Paul who is writing here. This argument applies to each of the Pastorals for Paul is known by other sources (Acts and previous Pauline Epistles) to sustain precisely the affectionate relation toward Timothy and Titus shown in the Pastorals.

rwp@2Timothy:1:3 @{I thank} (\charin ech“\). "I have gratitude." As in strkjv@1Timothy:1:12|. Robinson cites examples of this phrase from the papyri. It occurs also in strkjv@Luke:17:9; strkjv@Acts:2:47|. \Charis\ in doxologies Paul uses (1Corinthians:15:57; strkjv@2:14; strkjv@8:16; strkjv@9:15; strkjv@Romans:6:17; strkjv@7:25|). His usual idiom is \eucharist“\ (1Corinthians:1:4; strkjv@Romans:1:8; strkjv@Philemon:1:4; strkjv@Phillipians:1:3|) or \eucharistoumen\ (1Thessalonians:1:2; strkjv@Colossians:1:3|) or \ou pauomai eucharist“n\ (Ephesians:1:16|) or \eucharistein opheilomen\ (2Thessalonians:1:3|). {Whom I serve from my forefathers} (\h“i latreu“ apo progon“n\). The relative \h“i\ is the dative case with \latreu“\ (see strkjv@Romans:1:9| for this verb), progressive present (I have been serving). For \progon“n\ (forefathers) see strkjv@1Timothy:5:4|. Paul claims a pious ancestry as in strkjv@Acts:24:14; strkjv@Acts:26:5; strkjv@Galatians:2:14; strkjv@Phillipians:3:4-7|. {In a pure conscience} (\en katharƒi suneidˆsei\). See strkjv@1Timothy:1:5; strkjv@Acts:23:1|. {Unceasing} (\adialeipton\). Late and rare compound, in N.T. only here and strkjv@Romans:9:2| which see. The adverb \adialeipt“s\ is more frequent (in the papyri, literary _Koin‚_, strkjv@1Thessalonians:1:2; strkjv@Romans:1:9|). The adjective here is the predicate accusative, "how I hold the memory concerning thee unceasing." The use of \adialeipt“s\ (adverb) is a sort of epistolary formula (papyri, strkjv@1Thessalonians:1:2; strkjv@2:13; strkjv@5:17; strkjv@Romans:1:9|). {Remembrance} (\mneian\). Old word, in N.T. only Pauline (seven times, strkjv@1Thessalonians:1:2; strkjv@Romans:1:9; strkjv@Phillipians:1:3|).

rwp@2Timothy:1:4 @{Night and day} (\nuktos kai hˆmeras\). Genitive of time, "by night and by day." As in strkjv@1Thessalonians:2:9; strkjv@3:10|. {Longing} (\epipoth“n\). Present active participle of \epipothe“\, old word, eight times in Paul (1Thessalonians:3:6; strkjv@Phillipians:1:8|, etc.). {Remembering thy tears} (\memnˆmenos sou t“n dakru“n\). Perfect middle participle of \mimnˆsk“\, old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in strkjv@1Corinthians:11:2|. Probably an allusion to the scene at Miletus (Acts:20:37|). Cf. strkjv@Acts:20:19|. {That I may be filled with joy} (\hina charas plˆr“th“\). Final clause with \hina\ and first aorist passive subjunctive of \plˆro“\ (with genitive case \charas\), a verb common with Paul (Romans:8:4; strkjv@13:8|).

rwp@2Timothy:1:5 @{Having been reminded} (\hupomnˆsin lab“n\). "Having received (second aorist active participle of \lamban“\) a reminder" (old word from \hupomimnˆsk“\, to remind, in N.T. only here and strkjv@1Peter:1:13|). For the idiom see strkjv@Romans:7:8,11|. A reminder by another while \anamnˆsis\ remembrance (1Corinthians:11:24f.|) is rather a recalling by oneself (Vincent). {Of the unfeigned faith} (\tˆs anupokritou piste“s\). Late compound for which see strkjv@2Corinthians:6:6; strkjv@Romans:12:9|. {Dwelt} (\en“ikˆsen\). First aorist active indicative of \enoike“\, old verb, in N.T. only in Paul (Romans:8:11; strkjv@Colossians:3:16|). {First} (\pr“ton\). Adverb, not adjective (\pr“tˆ\). {In thy grandmother Lois} (\en tˆi mammˆi L“idi\). Old word, originally the infantile word for \mˆtˆr\ (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy's mother, since Timothy's father was a Greek (Acts:16:1|). Probably both grandmother and mother became Christians. {I am persuaded} (\pepeismai\). Perfect passive indicative of \peith“\, "I stand persuaded." In the Pastorals only here and verse 12|, common in Paul's other writings (Romans:8:38|, etc.).

rwp@2Timothy:1:7 @{A spirit of fearfulness} (\pneuma deilias\). Here \pneuma\ is the \charisma\ of verse 6|, the human spirit as endowed by the Holy Spirit (Romans:8:15|). \Deilia\ is an old word (\deilos, deid“\) and always in a bad sense of cowardice, only here in N.T. {Of power} (\duname“s\). One of Paul's characteristic words (Romans:1:16|). {Of love} (\agapˆs\). One of the gifts of the Spirit (Galatians:5:22|). "Which drives out fear" (Lock) as in strkjv@1John:4:18|. {Of discipline} (\s“phronismou\). Late _Koin‚_ word (from \s“phroniz“\, to control), self-control, here only in N.T. See strkjv@1Timothy:2:9| for \s“phrosunˆ\.

rwp@2Timothy:1:8 @{Be not ashamed of} (\mˆ epaischunthˆis\). First aorist (ingressive) passive subjunctive (in prohibition) of \epaischunomai\, old word, to be ashamed. Again in verse 16| without augment (\epaischunthˆn\), transitive use of the passive voice as often in the _Koin‚_ (Robertson, _Grammar_, p. 818). See strkjv@Romans:1:16; strkjv@6:21|. "Do not become ashamed" (as he had not). {The testimony of our Lord} (\to marturion tou kuriou\). For the old word \marturion\ see strkjv@1Corinthians:1:6; strkjv@2:1|. Paul probably has in mind the saying of Jesus preserved in strkjv@Mark:8:38| (Luke:9:26|). See also strkjv@2:12|. {His prisoner} (\ton desmion autou\). As in strkjv@Phillipians:1:12; strkjv@Philemon:1:1,9; strkjv@Ephesians:3:1; strkjv@4:1| (the first Roman captivity). Paul is in his last captivity and refers to it again in verse 16; strkjv@2:9|. {Suffer hardship with} (\sunkakopathˆson\). First aorist active imperative of the double compound \sunkakopathe“\, first known use and in N.T. only here and strkjv@2:3| (in eccles. writers). But \kakopathe“\, to suffer evil, is old verb (2:9; strkjv@4:5|). Paul is fond of compounds of \sun\. Paul challenges Timothy by this verb which he apparently coins for the purpose to a joint (\sun\) suffering with the Lord Jesus and Paul "for the gospel" (\t“i euaggeli“i\, dative case rather than associative instrumental "with"). {According to the power of God} (\kata dunamin theou\). Given by God (2Corinthians:6:7|).

rwp@2Timothy:1:9 @{Called us with a holy calling} (\kalesantos klˆsei hagiƒi\). Probably dative, "to a holy calling." \Klˆsis\ here apparently not the invitation, but the consecrated service, "the upward calling" (Phillipians:3:14|). See strkjv@1Corinthians:7:20; strkjv@Ephesians:4:1,4| for the use of \kale“\ with \klˆsis\. Paul often uses \kale“\ of God's calling men (1Thessalonians:2:12; strkjv@1Corinthians:1:9; strkjv@Galatians:1:6; strkjv@Romans:8:20; strkjv@9:11|). {Purpose} (\prothesin\). See strkjv@Romans:9:11; strkjv@Ephesians:1:11| for \prothesin\. {Which was given} (\tˆn dotheisan\). First aorist passive articular participle agreeing with \charis\ (grace), a thoroughly Pauline expression (1Corinthians:3:10; strkjv@Romans:12:3,6|, etc.), only here in Pastoral Epistles. {Before times eternal} (\pro chron“n ai“ni“n\). See strkjv@Titus:1:2|.

rwp@2Timothy:1:10 @{But hath now been manifested} (\phaner“theisan de nun\). First aorist passive participle of \phanero“\ agreeing with \charin\. See strkjv@Titus:1:3; strkjv@Colossians:1:26; strkjv@3:4| for \phanero“\ and the contrast made. {By the appearing} (\dia tˆs epiphaneias\). Only here of the Incarnation (except the verb, strkjv@Titus:2:11; strkjv@3:4|), but for the second coming see strkjv@Titus:2:13|. {Who abolished death} (\katargˆsantos men ton thanaton\). First aorist active participle of \katarge“\, the very phrase in strkjv@1Corinthians:15:26; strkjv@Hebrews:2:14|. {Brought to light} (\ph“tisantos de\). First aorist active participle of \ph“tiz“\, literary _Koin‚_ word for which see strkjv@1Corinthians:4:5; strkjv@Ephesians:1:18|, to turn the light on. {Life and incorruption} (\z“ˆn kai aphtharsian\). The opposite of \thanatos\, "life and immortality" (unchangeable life).

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

rwp@2Timothy:1:15 @{Are turned away from me} (\apestraphˆsan me\). Second aorist passive (still transitive here with \me\) of \apostreph“\, for which verb see strkjv@Titus:1:14|. For the accusative with these passive deponents see Robertson, _Grammar_, p. 484. It is not known to what incident Paul refers, whether the refusal of the Christians in the Roman province of Asia to help Paul on his arrest (or in response to an appeal from Rome) or whether the Asian Christians in Rome deserted Paul in the first stage of the trial (4:16|). Two of these Asian deserters are mentioned by name, perhaps for reasons known to Timothy. Nothing else is known of Phygelus and Hermogenes except this shameful item.

rwp@2Timothy:1:16 @{Grant mercy} (\d“iˆ eleos\). The phrase nowhere else in the N.T. Second aorist active optative of \did“mi\, the usual form being \doiˆ\. This is the usual construction in a wish about the future. {Unto the house of Onesiphorus} (\t“i Onˆsiphorou oik“i\). The same phrase in strkjv@4:19|. Apparently Onesiphorus is now dead as is implied by the wish in strkjv@1:18|. {For he oft refreshed me} (\hoti pollakis me anepsuxen\). First aorist active indicative of \anapsuch“\, old verb, to cool again, in LXX and _Koin‚_ often, here only in N.T., but \anapsuxis\ in strkjv@Acts:3:20|. In the first imprisonment or the second. If he lost his life for coming to see Paul, it was probably recently during this imprisonment. {Was not ashamed of my chain} (\halusin mou ouk epaischunthˆ\). Passive deponent again (first aorist indicative) with accusative as in strkjv@1:8|. For \halusin\ (chain) see strkjv@Ephesians:6:20|. Note absence of augment in \epaischunthˆ\.

rwp@2Timothy:1:17 @{When he was in Rome} (\genomenos en Romˆi\). Second aorist middle participle of \ginomai\ (coming to Rome, happening in Rome). {He sought me diligently and found me} (\spoudai“s ezˆtˆsen me kai heuren\). Effective aorists both of them (first of \zˆte“\, second of \heurisk“\). He did it at the risk of his own life apparently.

rwp@2Timothy:1:18 @{Grant to him to and mercy} (\d“iˆ aut“i heurein eleos\). Second aorist active optative in wish for the future again as in verse 16|. Find mercy from the Lord (Jesus) as he found me. {Thou knowest very well} (\beltion su gin“skeis\). Literally, "thou knowest better (than I)," for he did those things in Ephesus where thou art. Only N.T. example of \beltion\, in D text of strkjv@Acts:10:28|.

rwp@2Timothy:2:1 @{Be strengthened} (\endunamou\). Present passive imperative of \endunamo“\. See already strkjv@1Timothy:1:12; strkjv@Romans:4:20; strkjv@Phillipians:4:13; strkjv@Ephesians:6:10|. "Keep on being empowered," "keep in touch with the power." {In the grace that is in Christ Jesus} (\en tˆi chariti tˆi en Christ“i Iˆsou\). Where the power is located. Christ is the dynamo for power only when and while we keep in touch with him.

rwp@2Timothy:2:2 @{From me} (\par' emou\). As in strkjv@1:13|. Paul was Timothy's chief teacher of Christ. {Among many witnesses} (\dia poll“n martur“n\). Plutarch has \dia\ in this sense and Field (_Ot. Norv._) suggests that it is a legal phrase "supported by many witnesses." Not mere spectators, but testifiers. See Paul's use of \dia\ strkjv@1Thessalonians:4:2; strkjv@2Corinthians:2:4; strkjv@Romans:2:27; strkjv@14:20|. Paul in strkjv@1Corinthians:15:1-8| gives many witnesses of the resurrection of Christ. {Commit thou} (\parathou\). Second aorist middle imperative of \paratithˆmi\ (1Timothy:1:18|) to deposit, same metaphor as \parathˆkˆ\ in strkjv@1:12,14|. "Deposit thou." {Faithful} (\pistois\). "Trustworthy," "reliable," as in strkjv@1Timothy:1:12| of Paul himself. {Able} (\hikanoi\). Capable, qualified, as in strkjv@1Corinthians:15:9; strkjv@2Corinthians:2:16; strkjv@3:5|. {Others also} (\kai heterous\). Not necessarily "different," but "others in addition." This is the way to pass on the torch of the light of the knowledge of God in Christ. Paul taught Timothy who will teach others who will teach still others, an endless chain of teacher-training and gospel propaganda.

rwp@2Timothy:2:3 @{Suffer hardship with me} (\sunkakopathˆson\). See strkjv@1:8| for this verb. The old preacher challenges the young one to share hardship with him for Christ. {As a good soldier} (\hos kalos strati“tˆs\). Paul does not hesitate to use this military metaphor (this word only here for a servant of Christ) with which he is so familiar. He had already used the metaphor in strkjv@1Corinthians:9:7; strkjv@2Corinthians:10:3f.; strkjv@1Timothy:1:18|. In strkjv@Phillipians:2:25| he called Epaphroditus "my fellow-soldier" (\sunstrati“tˆn mou\) as he did Archippus in strkjv@Philemon:1:2|.

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

rwp@2Timothy:2:5 @{If also a man contend in the games} (\ean de kai athlˆi tis\). Condition of third class with present (linear) active subjunctive of \athle“\, old and common verb (from \athlos\, a contest), only this verse in N.T., but \sunathle“\ in strkjv@Phillipians:1:27|. Note sharp distinction between \athlˆi\ (present subjunctive, engage in a contest in general) and \athlˆsˆi\ (first aorist active subjunctive, engage in a particular contest). Not "except he have contended," but simply "unless he contend" (in any given case) "lawfully" (\nomim“s\). Old adverb, agreeably to the law, in N.T. only here and strkjv@1Timothy:1:8|. {Is not crowned} (\ou stephanoutai\). Present passive indicative of \stephano“\, old verb (from \stephanos\, crown), in N.T. only here and strkjv@Hebrews:2:7,9|. One apodosis for two protases. The victor in the athletic contests was crowned with a garland.

rwp@2Timothy:2:8 @{Risen from the dead} (\egˆgermenon ek nekr“n\). Perfect passive participle of \egeir“\, still risen as the perfect tense shows in strkjv@1Corinthians:15:4,12-20|. Predicate accusative. "Remember Jesus Christ as risen from the dead." This is the cardinal fact about Christ that proves his claim to be the Messiah, the Son of God. Christ is central for Paul here as in strkjv@Phillipians:2:5-11|. {Of the seed of David} (\ek spermatos Daueid\). The humanity of Christ as in strkjv@Romans:1:3; strkjv@Phillipians:2:7f|. {According to my gospel} (\kata to euaggelion mou\). Paul's very phrase in strkjv@Romans:2:16; strkjv@16:25|. Not a written gospel, but my message. See also strkjv@1Corinthians:15:1; strkjv@2Corinthians:11:7; strkjv@Galatians:1:11; strkjv@2:2; strkjv@1Timothy:1:11|.

rwp@2Timothy:2:10 @{For the elect's sake} (\dia tous eklektous\). "Because of the elect." God's elect (Romans:8:33; strkjv@Colossians:3:12; strkjv@Titus:1:1|) for whom Paul suffered so much (Colossians:1:6; strkjv@12:15; strkjv@Phillipians:2:17; strkjv@Ephesians:3:1,13|). {That they also may obtain} (\hina kai autoi tuch“sin\). Purpose clause with second aorist (effective) active subjunctive of \tugchan“\ with genitive. "They as well as I," Paul means. {The salvation} (\tˆs s“tˆrias\). The final salvation "with eternal glory" (\meta doxˆs ai“niou\). This phrase only here and strkjv@1Peter:5:10|, but in strkjv@2Corinthians:4:17| we have "eternal weight of glory."

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

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

rwp@2Timothy:2:16 @{Shun} (\periistaso\). See strkjv@Titus:3:9|. {Babblings} (\kenoph“nias\). See strkjv@1Timothy:6:20|. {Will proceed} (\prokopsousin\). Future active of \prokopt“\, "will cut forward." See strkjv@Galatians:1:14; strkjv@Romans:13:12|. {Further in ungodliness} (\epi pleion asebeias\). "To more of ungodliness." See strkjv@Romans:1:18; strkjv@1Timothy:2:2|.

rwp@2Timothy:2:18 @{Men who} (\hoitines\). "The very ones who." {Have erred} (\ˆstochˆsan\). "Missed the mark." First aorist active indicative of \astoche“\, for which see strkjv@1Timothy:1:6; strkjv@6:21|. {That the resurrection is past already} (\anastasin ˆdˆ gegonenai\). Second perfect active infinitive of \ginomai\ in indirect assertion after \legontes\ (saying) with the accusative of general reference (\anastasin\). {Overthrow} (\anatrepousin\). See strkjv@Titus:1:11|.

rwp@2Timothy:2:19 @{Howbeit} (\mentoi\). Strong adversative, "however." {Firm} (\stereos\). Old adjective, solid, compact, in N.T. only here, strkjv@1Peter:5:9; strkjv@Hebrews:5:12,14|. See \stere“ma\ in strkjv@Colossians:2:5|. For \themelios\ see strkjv@1Corinthians:3:11; Rom strkjv@15:20; strkjv@1Timothy:6:19|. Cf. \hedrai“ma\ in strkjv@1Timothy:3:15|. {Seal} (\sphragis\). See strkjv@1Corinthians:9:2; strkjv@Romans:4:11|. {Knoweth} (\egn“\). Timeless aorist active indicative of \gin“sk“\. Quotation from strkjv@Numbers:16:5|. {Let every one depart} (\apostˆt“ pƒs\). Paraphrase of strkjv@Numbers:16:27; strkjv@Isaiah:26:13; strkjv@52:11; strkjv@Jeremiah:20:9|. Second aorist active imperative of \aphistˆmi\ (intransitive use), "Let every one stand off from." Probably another echo of the rebellion of Korah.

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

rwp@3John:1:4 @{Greater} (\meizoteran\). A double comparative with \-teros\ added to \meiz“n\, like our "lesser" and like \mallon kreisson\ (more better) in strkjv@Phillipians:1:23|. In strkjv@Ephesians:3:8| we have \elachistoter“i\, a comparative on a superlative. Like forms occur in the vernacular papyri and even in Homer (\cheiroteros\, more worse) as also in Shakespeare. {Joy} (\charan\). B reads \charin\ (grace). {Than this} (\tout“n\). Ablative neuter plural after the comparative. {To hear of} (\hina akou“\). Object clause (epexegetic) with \hina\ and \akou“\, the present active subjunctive (keep on hearing of) in apposition with \tout“n\, {Walking in truth} (\en alˆtheiƒi peripatounta\). As in strkjv@2John:1:4|, which see. By the use of \tekna\ John may mean that Gaius is one of his converts (1Timothy:1:1|).

rwp@3John:1:5 @{A faithful work} (\piston\). Either thus or "thou makest sure," after an example in Xenophon quoted by Wettstein (\poiein pista\) and parallel to \kaina poie“\ in strkjv@Revelation:21:5|. But it is not certain. {In whatsoever thou doest} (\ho ean ergasˆi\). Indefinite relative with modal \ean\ (=\an\) and the first aorist middle subjunctive of \ergazomai\. See strkjv@Colossians:3:23| for both \poie“\ and \ergazomai\ in the same sentence. {And strangers withal} (\kai touto xenous\). "And that too" (accusative of general reference as in strkjv@1Corinthians:6:6; strkjv@Phillipians:1:28; strkjv@Ephesians:2:8|). This praise of hospitality (Romans:12:13; strkjv@1Peter:4:9; strkjv@1Timothy:3:2; strkjv@5:10; strkjv@Titus:1:8; strkjv@Hebrews:13:2|) shows that in strkjv@2John:1:10| John has a peculiar case in mind.

rwp@3John:1:7 @{For the sake of the Name} (\huper tou onomatos\). The name of Jesus. See strkjv@Acts:5:4; strkjv@Romans:1:5| for \huper tou onomatos\ and strkjv@James:2:7| for the absolute use of "the name" as in strkjv@1Peter:4:16|. "This name is in essence the sum of the Christian creed" (Westcott) as in strkjv@1Corinthians:12:3; strkjv@Romans:10:9|. It is like the absolute use of "the Way" (Acts:9:2; strkjv@19:9,23; strkjv@24:22|). {Taking nothing} (\mˆden lambanontes\). Present active participle with the usual negative with participles (1John:2:4|). {Of the Gentiles} (\apo t“n ethnik“n\). Instead of the usual \ethn“n\ (Luke:2:32|), late adjective for what is peculiar to a people (\ethnos\) and then for the people themselves (Polybius, Diodorus, not in LXX), in N.T. only here, strkjv@Matthew:5:47; strkjv@6:7; strkjv@18:17|. Like our heathen, pagan. John is anxious that Christian missionaries receive nothing from the heathen, as our missionaries have to watch against the charge of being after money. There were many travelling lecturers out for money. Paul in strkjv@1Corinthians:9| defends the right of preachers to pay, but refuses himself to accept it from Corinth because it would be misunderstood (cf. strkjv@1Thessalonians:2:6ff.; strkjv@2Corinthians:12:16ff. strkjv@12:16ff.|). Note \apo\ here as in collecting taxes (Matthew:17:25|) rather than \para\, which may be suggestive.

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

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

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

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

rwp@Info_Acts @ THE ACTS OF THE APOSTLES BY WAY OF INTRODUCTION But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal "Acts," but they are without historical worth. Hence the importance of this book.

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

rwp@Info_Acts @ SOURCES OF THE ACTS Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luke:1:1-4|). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the "we" sections. Then he had the benefit of Paul's own notes or suggestions for all that portion where Paul figures from chapters 8 to 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul's sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his _Composition and Date of Acts_ (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after strkjv@Luke:1:1-4|. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Galatians:1:18|) besides other points of contact with him in Jerusalem and Antioch (Acts:15| and strkjv@Galatians:2|). There was also Barnabas who was early Paul's friend (Acts:9:27|) and who knew the beginnings as few did (Acts:4:36f.|). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Acts:21:8f.|). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the "we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

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@Info_Acts @ THE PURPOSE OF THE ACTS It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul's career mainly after chapter 8. Stephen and Barnabas come in also. Still (_St. Paul on Trial_, 1923) argues that Luke meant the book as an apology to be used in Paul's trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul's series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

rwp@Info_Acts @ THE TEXT OF THE ACTS A special problem arises concerning the text of Acts inasmuch as the Codex Bezae (D) with some other Western support presents a great many additions to the Neutral-Alexandrian text of Aleph A B C. Blass has even proposed the idea that Luke himself issued two editions of the book, an attractive hypothesis that is not generally accepted. J. M. Wilson has published _The Acts of the Apostles from Codex Bezae_. The whole subject is elaborately treated by J. H. Ropes in Vol. III, _The Text of Acts_ in Part I of _The Beginnings of Christianity_. Besides thorough discussion of all the problems of text involved Ropes gives the text of the Vatican Codex (B) on the left page and that of Codex Bezae (D) on the right, making comparison easy. Blass's ideas appear in his _Acta Apostolorum_.

rwp@Acts:1:1 @{The former treatise} (\ton men pr“ton\). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of \pr“tos\ where only two are compared is seen between the Baptist and Jesus (John:1:15|), John and Peter (John:20:4|). The idiom is common in the papyri (Robertson, _Grammar_, pp. 662, 669). The use of \men solitarium\ here, as Hackett notes, is common in Acts. It is by no means true that \men\ requires a following \de\ by contrast. The word is merely a weakened form of \mˆn\=surely, indeed. The reference is to the "first treatise" and merely emphasizes that. The use of \logos\ (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (_Phaedo_, p. 61 B) makes a contrast between \muthos\ and \logos\. {I made} (\epoiˆsamˆn\). Aorist middle indicative, the middle being the usual construction for mental acts with \poie“\. {O Theophilus} (\O Theophile\). The interjection \O\ here as is common, though not in strkjv@Luke:1:3|. But the adjective \kratiste\ (most excellent) is wanting here. See remarks on Theophilus on ¯Luke:1:3|. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. {Which Jesus began} (\h“n ˆrxato Iˆsous\). The relative is attracted from the accusative \ha\ to the genitive \h“n\ because of the antecedent \pant“n\ (all). The language of Luke here is not merely pleonastic as Winer held. Jesus "began" "both to do and to teach" (\poiein te kai didaskein\). Note present infinitives, linear action, still going on, and the use of \te--kai\ binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it "The Acts of the Holy Spirit," and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. "The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus _continued_ to do and teach after the day in which he was taken up" (Bernard, _Progress of Doctrine in the N.T._).

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

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

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

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

rwp@Acts:1:6 @{They therefore} (\hoi men oun\). Demonstrative use of \hoi\ with \men oun\ without any corresponding \de\ just as in strkjv@1:1| \men\ occurs alone. The combination \men oun\ is common in Acts (27 times). Cf. strkjv@Luke:3:18|. The \oun\ is resumptive and refers to the introductory verses (1:1-5|), which served to connect the Acts with the preceding Gospel. The narrative now begins. {Asked} (\ˆr“t“n\). Imperfect active, repeatedly asked before Jesus answered. {Lord} (\kurie\). Here not in the sense of "sir" (Matthew:21:30|), but to Jesus as Lord and Master as often in Acts (19:5,10|, etc.) and in prayer to Jesus (7:59|). {Dost thou restore} (\ei apokathistaneis\). The use of \ei\ in an indirect question is common. We have already seen its use in direct questions (Matthew:12:10; strkjv@Luke:13:23| which see for discussion), possibly in imitation of the Hebrew (frequent in the LXX) or as a partial condition without conclusion. See also strkjv@Acts:7:1; strkjv@19:2; strkjv@21:37; strkjv@22:25|. The form of the verb \apokathistan“\ is late (also \apokathista“\) omega form for the old and common \apokathistˆmi\, double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John:14-16|) and the power of the Holy Spirit (Acts:1:4f.|).

rwp@Acts:1:7 @{Times or seasons} (\chronous ˆ kairous\). "Periods" and "points" of time sometimes and probably so here, but such a distinction is not always maintained. See strkjv@Acts:17:26| for \kairous\ in the same sense as \chronous\ for long periods of time. But here some distinction seems to be called for. It is curious how eager people have always been to fix definite dates about the second coming of Christ as the apostles were about the political Messianic kingdom which they were expecting. {Hath set} (\etheto\). Second aorist middle indicative, emphasizing the sovereignty of the Father in keeping all such matters to himself, a gentle hint to people today about the limits of curiosity. Note also "his own" (\idiƒi\) "authority" (\exousiƒi\).

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

rwp@Acts:1:9 @{As they were looking} (\blepont“n aut“n\). Genitive absolute. The present participle accents the fact that they were looking directly at Jesus. {He was taken up} (epˆrthˆ). First aorist passive indicative of \epair“\, old and common verb meaning to lift up. In strkjv@Luke:24:51| we have "he was borne up" (\anephereto\) and in strkjv@Acts:1:2, strkjv@1:11; strkjv@1Timothy:3:6| "was received up" (\anelˆmpthˆ\). {Received} (\hupelaben\). Second aorist active indicative of \hupolamban“\, literally here "took under him." He seemed to be supported by the cloud. "In glory" Paul adds in strkjv@1Timothy:3:16|. {Out of their sight} (\apo t“n ophthalm“n aut“n\). From their eyes (\apo\ with ablative case).

rwp@Acts:1:10 @{Were looking steadfastly} (\atenizontes ˆsan\). Periphrastic imperfect active of \ateniz“\, a late intensive verb (intensive \a\ and \tein“\, to stretch). Common in Acts and also in strkjv@Luke:4:20; strkjv@22:56| as well as strkjv@Acts:10:4|, which see. {As he went} (\poreuomenou autou\). Genitive absolute of present middle participle. They saw him slipping away from their eyes as the cloud bore him away. {Stood by them} (\pareistˆkeisan autois\). Past perfect active indicative of \paristˆmi\ and intransitive (note \i\ in B instead of \ei\ for augment, mere itacism).

rwp@Acts:1:12 @{Olivet} (\Elai“nos\). Genitive singular. Vulgate _Olivetum_. Made like \ampel“n\. Here only in the N.T., usually \to oros t“n Elai“n\ (the Mount of Olives), though some MSS. have Olivet in strkjv@Luke:19:29; strkjv@21:37|. Josephus (_Ant_. VII. 9, 2) has it also and the papyri (Deissmann, _Light from the Ancient East_, p. 170). {A sabbath day's journey off} (\Sabbatou ech“n hodon\). Luke only says here that Olivet is a Sabbath day's journey from Jerusalem, not that Jesus was precisely that distance when he ascended. In the Gospel Luke (24:50|) states that Jesus led them "over against" (\he“s pros\) Bethany (about two miles or fifteen furlongs). The top of Olivet is six furlongs or three-fourths of a mile. The Greek idiom here is "having a journey of a Sabbath" after "which is nigh unto Jerusalem" (\ho estin eggus Ierousalˆm\), note the periphrastic construction. Why Luke mentions this item for Gentile readers in this form is not known, unless it was in his Jewish source. See strkjv@Exodus:16:29; strkjv@Numbers:35:5; strkjv@Joshua:3:4|. But it does not contradict what he says in strkjv@Luke:24:50|, where he does not say that Jesus led them all the way to Bethany.

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

rwp@Acts:1:14 @{With one accord} (\homothumadon\). Old adverb in \-don\ from adjective \homothumos\ and that from \homos\, same, and \thumos\, mind or spirit, with the same mind or spirit. Common in ancient Greek and papyri. In the N.T. eleven times in Acts and nowhere else save strkjv@Romans:15:6|. See strkjv@Matthew:18:19|. {Continued} (\ˆsan proskarterountes\). Periphrastic imperfect active of \proskartere“\, old verb from \pros\ (perfective use) and \kartere“\ from \karteros\, strong, steadfast, like the English "carry on." Already in strkjv@Mark:3:9| which see and several times in Acts and Paul's Epistles. They "stuck to" the praying (\tˆi proseuchˆi\, note article) for the promise of the Father till the answer came. {With the women} (\sun gunaixin\). Associative instrumental case plural of \gunˆ\ after \sun\. As one would expect when praying was the chief work on hand. More women certainly included than in strkjv@Luke:8:2; strkjv@Mark:15:40f.; strkjv@Matthew:27:55f.; strkjv@Luke:23:49; strkjv@Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55f.; strkjv@Mark:16:1; strkjv@Matthew:28:1; strkjv@Luke:24:1f.; strkjv@John:20:1, 11-18; strkjv@Matthew:28:9f|. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here "and children." {And Mary the mother of Jesus} (\kai Mariam tˆi mˆtri tou Iˆsou\). A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel's promise and the prophecy of Simeon. It was a blessed time for Mary. {With his brethren} (\sun tois adelphois autou\). With his brothers, it should be translated. They had once disbelieved in him (John:7:5|). Jesus had appeared to James (1Corinthians:15:7|) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high.

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

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

rwp@Acts:1:21 @{Must} (\dei\). Present necessity corresponding to the old necessity (\edei\) about Judas (verse 16|). This sentence in verses 21,22| begins with \dei\. {That} (\h“i\). Locative case of the relative attracted to the case of the antecedent. {Went in and went out} (\eisˆlthen kai exˆlthen\). Constative aorist active. {With us} (\eph' hˆmas\). {Over us}, the margin has it. But the full phrase would be \eph' hˆmas kai aph' hˆm“n\. He came to us and went from us (Knowling).

rwp@Acts:1:22 @{Beginning} (\arxamenos\). Aorist middle participle of \arch“\, agreeing (nominative) with \ho kurios Iˆsous\ (the Lord Jesus). The ministry of Jesus began with the ministry of John. Strictly speaking \arxamenos\ should be the accusative and agree with \martura\ (witness) in verse 22|, but the construction is a bit free. The ministry of Jesus began with the baptism of John and lasted until the Ascension. {A witness with us of his resurrection} (\martura tˆs anastase“s autou sun hˆmin\). This Peter considers the essential thing in a successor to Judas. The one chosen should be a personal witness who can speak from his own experience of the ministry, resurrection, and ascension of the Lord Jesus. One can easily see that this qualification will soon put an end to those who bear such personal testimony.

rwp@Acts:1:23 @{They put forward two} (\estˆsan duo\). First aorist active indicative (transitive) of \histˆmi\ (not intransitive second aorist, though same form in the third person plural). Somebody nominated two names, Justus and Matthias.

rwp@Acts:1:24 @{Show us the one whom thou hast chosen} (\anadeixon hon exelex“\). First aorist active imperative of \anadeiknumi\, to show up, make plain. First aorist middle indicative second person singular of \ekleg“\, to pick out, choose, select. In this prayer they assume that God has made a choice. They only wish to know his will. They call God the {heart-searcher} or {heart-knower} (\kardiogn“sta\, vocative singular), a late word, here and strkjv@Acts:15:8| only in the N.T. Modern physicians have delicate apparatus for studying the human heart.

rwp@Acts:1:26 @{He was numbered} (\sunkatepsˆphisthˆ\). To the Jews the lot did not suggest gambling, but "the O.T. method of learning the will of Jehovah" (Furneaux). The two nominations made a decision necessary and they appealed to God in this way. This double compound \sunkatapsˆphiz“\ occurs here alone in the N.T. and elsewhere only in Plutarch (_Them_. 21) in the middle voice for condemning with others. \Sunpsˆphiz“\ occurs in the middle voice in strkjv@Acts:19:19| for counting up money and also in Aristophanes. \Psˆphiz“\ with \dapanˆn\ occurs in strkjv@Luke:14:28| for counting the cost and in strkjv@Revelation:13:18| for "counting" the number of the beast. The ancients used pebbles (\psˆphoi\) in voting, black for condemning, white (Revelation:2:17|) in acquitting. Here it is used in much the same sense as \katarithme“\ in verse 17|.

rwp@Acts:2:3 @{Parting asunder} (\diamerizomenai\). Present middle (or passive) participle of \diameriz“\, old verb, to cleave asunder, to cut in pieces as a butcher does meat (aorist passive in strkjv@Luke:11:17f.|). Songs:middle here would mean, parting themselves asunder or distributing themselves. The passive voice would be "being distributed." The middle is probably correct and means that "the fire-like appearance presented itself at first, as it were, in a single body, and then suddenly parted in this direction and that; so that a portion of it rested on each of those present" (Hackett). The idea is not that each tongue was cloven, but each separate tongue looked like fire, not real fire, but looking like (\h“sei\, as if) fire. The audible sign is followed by a visible one (Knowling). "Fire had always been, with the Jews, the symbol of the Divine presence (cf. strkjv@Exodus:3:2; strkjv@Deuteronomy:5:4|). No symbol could be more fitting to express the Spirit's purifying energy and refining energy" (Furneaux). The Baptist had predicted a baptizing by the Messiah in the Holy Spirit and in fire (Matthew:3:11|). {It sat} (\ekathisen\). Singular verb here, though plural \“pthˆsan\ with tongues (\gl“ssai\). A tongue that looked like fire sat upon each one.

rwp@Acts:2:6 @{When this sound was heard} (\genomenˆs tˆs ph“nˆs tautˆs\). Genitive absolute with aorist middle participle. Note \ph“nˆ\ this time, not \ˆcho\ as in verse 1|. \Ph“nˆ\ originally meant sound as of the wind (John:3:8|) or an instrument (1Corinthians:14:7,8,10|), then voice of men. The meaning seems to be that the excited "other tongues" of verse 4| were so loud that the noise drew the crowd together. The house where the 120 were may have been (Hackett) on one of the avenues leading to the temple. {Were confounded} (\sunechuthˆ\). First aorist passive indicative of \sunche“\ or \sunchun“\, to pour together precisely like the Latin _confundo_, to confound. The Vulgate has it _mente confusa est_. It is an old verb, but in the N.T. only in Acts five times (2:6; strkjv@9:22; strkjv@19:32; strkjv@21:27,31|). {In his own language} (\tˆi idiƒi dialekt“i\). Locative case. Each one could understand his own language when he heard that. Every one that came heard somebody speaking in his native tongue.

rwp@Acts:2:7 @{Were amazed} (\existanto\). Imperfect middle of \existˆmi\, to stand out of themselves, wide-open astonishment. {Marvelled} (\ethaumazon\). Imperfect active. The wonder grew and grew. {Galileans} (\Galilaioi\). There were few followers of Jesus as yet from Jerusalem. The Galileans spoke a rude Aramaic (Mark:14:70|) and probably crude Greek vernacular also. They were not strong on language and yet these are the very people who now show such remarkable linguistic powers. These people who have come together are all Jews and therefore know Aramaic and the vernacular _Koin‚_, but there were various local tongues "wherein we were born" (\en hˆi egennˆthˆmen\). An example is the Lycaonian (Acts:14:11|). These Galilean Christians are now heard speaking these various local tongues. The lists in verses 9-11| are not linguistic, but geographical and merely illustrate how widespread the Dispersion (\Diaspora\) of the Jews was as represented on this occasion. Jews were everywhere, these "Jews among the nations" (Acts:21:21|). Page notes four main divisions here: (I) The Eastern or Babylonian, like the Parthians, Medes, Elamites, Mesopotamians. (2) The Syrian like Judea, Cappadocia, Pontus, Asia, Phrygia, Pamphylia. (3) The Egyptian like Egypt, Libya, Cyrene. (4) The Roman. {Jews and proselytes} (\prosˆlutoi\). These last from \proserchomai\, to come to, to join, Gentile converts to Judaism (circumcision, baptism, sacrifice). This proselyte baptism was immersion as is shown by I. Abrahams (_Studies in Pharisaism and the Gospels_, p. 38). Many remained uncircumcised and were called proselytes of the gate.

rwp@Acts:2:11 @{Cretes and Arabians}. These two groups "seem to have been added to the list as an afterthought" (Knowling). Crete is an island to itself and Arabia was separate also though near Judea and full of Jews. The point is not that each one of these groups of Jews spoke a different language, but that wherever there was a local tongue they heard men speaking in it. {We do hear them speaking} (\akouomen lalount“n aut“n\). Genitive case \aut“n\ with \akou“\ the participle \lalount“n\ agreeing with \aut“n\, a sort of participial idiom of indirect discourse (Robertson, _Grammar_, pp. 1040ff.). {The mighty works} (\ta megaleia\). Old adjective for magnificent. In LXX, but only here (not genuine in strkjv@Luke:1:49|) in the N.T. Cf. strkjv@2Peter:1:16| for \megaleiotˆs\ (majesty).

rwp@Acts:2:12 @{Were perplexed} (\diˆporounto\). Imperfect middle of \diapore“\ (\dia\, \a\ privative, \poros\) to be wholly at a loss. Old verb, but in N.T. only in Luke and Acts. They continued amazed (\existanto\) and puzzled. {What meaneth this?} (\Ti thelei touto einai\). Literally, what does this wish to be?

rwp@Acts:2:14 @{Standing up with the eleven} (\statheis sun tois hendeka\). Took his stand with the eleven including Matthias, who also rose up with them, and spoke as their spokesman, a formal and impressive beginning. The Codex Bezae has "ten apostles." Luke is fond of this pictorial use of \statheis\ (first aorist passive participle of \histˆmi\) as seen nowhere else in the N.T. (Luke:18:11,40; strkjv@19:8; strkjv@Acts:5:20; strkjv@17:22; strkjv@27:21|). {Lifted up his voice} (\epˆren tˆn ph“nˆn autou\). This phrase only in Luke in the N.T. (Luke:11:29; strkjv@Acts:2:14; strkjv@14:11; strkjv@22:22|), but is common in the old writers. First aorist active indicative of \epair“\. The large crowd and the confusion of tongues demanded loud speaking. "This most solemn, earnest, yet sober speech" (Bengel). Codex Bezae adds "first" after "voice." Peter did it to win and hold attention. {Give ear unto my words} (\en“tisasthe ta rhˆmata mou\). Late verb in LXX and only here in the N.T. First aorist middle from \en“tizomai\ (\en, ous\, ear) to give ear to, receive into the ear. People's ears differ greatly, but in public speech they have to be reached through the ear. That puts an obligation on the speaker and also on the auditors who should sit where they can hear with the ears which they have, an obligation often overlooked.

rwp@Acts:2:16 @{This is that which hath been spoken by the prophet Joel} (\touto estin to eirˆmenon dia tou prophˆtou I“ˆl\). Positive interpretation of the supernatural phenomena in the light of the Messianic prophecy of strkjv@Joel:2:28-32|. Peter's mind is now opened by the Holy Spirit to understand the Messianic prophecy and the fulfilment right before their eyes. Peter now has spiritual insight and moral courage. The {power} (\dunamis\) of the Holy Spirit has come upon him as he proceeds to give the first interpretation of the life and work of Jesus Christ since his Ascension. It is also the first formal apology for Christianity to a public audience. Peter rises to the height of his powers in this remarkable sermon. Jesus had foretold that he would be a Rock and now he is no longer shale, but a solid force for aggressive Christianity. He follows here in verses 17-21| closely the LXX text of Joel and then applies the passage to the present emergency (22-24|).

rwp@Acts:2:17 @{In the last days} (\en tais eschatais hˆmerais\). Joel does not have precisely these words, but he defines "those days" as being "the day of the Lord" (cf. strkjv@Isaiah:2:2; strkjv@Micah:4:1|). {I will pour forth} (\ekche“\). Future active indicative of \ekche“\. This future like \edomai\ and \piomai\ is without tense sign, probably like the present in the futuristic sense (Robertson, _Grammar_, p. 354). Westcott and Hort put a different accent on the future, but the old Greek had no accent. The old Greek had \ekcheus“\. This verb means to pour out. {Of my Spirit} (\apo tou pneumatos\). This use of \apo\ (of) is either because of the variety in the manifestations of the Spirit (1Corinthians:12|) or because the Spirit in his entirety remains with God (Holtzmann, Wendt). But the Hebrew has it: "I will pour out my Spirit" without the partitive idea in the LXX. {And your daughters} (\kai hai thugateres h–m“n\). Anna is called a prophetess in strkjv@Luke:2:36| and the daughters of Philip prophesy (Acts:21:9|) and verse 18| (handmaidens). See also strkjv@1Corinthians:11:5| (\prophˆtousa\). {Visions} (\horaseis\). Late word for the more common \horama\, both from \hora“\, to see. In strkjv@Revelation:4:3| it means appearance, but in strkjv@Revelation:9:17| as here an ecstatic revelation or vision. {Dream dreams} (\enupniois enupniasthˆsontai\). Shall dream with (instrumental case) dreams. First future passive of \enupniaz“\ from \enupnios\ (\en\ and \hupnos\, in sleep), a common late word. Only here in the N.T. (this from Joel as all these verses 17-21| are) and strkjv@Jude:1:8|. {Yea and} (\kai ge\). Intensive particle \ge\ added to \kai\ (and), an emphatic addition (=Hebrew _vegam_). {Servants} (\doulous\), {handmaidens} (\doulas\). Slaves, actual slaves of men. The humblest classes will receive the Spirit of God (cf. strkjv@1Corinthians:1:26-31|). But the word "prophesy" here is not in the LXX (or the Hebrew).

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

rwp@Acts:2:21 @{Shall call on} (\epikalesˆtai\). First aorist middle subjunctive of \epikale“\, common verb, to call to, middle voice for oneself in need. Indefinite relative clause with \ean\ and so subjunctive, punctiliar idea, in any single case, and so aorist.

rwp@Acts:2:22 @{Hear these words} (\akousate tous logous toutous\). Do it now (aorist tense). With unerring aim Peter has found the solution for the phenomena. He has found the key to God's work on this day in his words through Joel. {as ye yourselves know} (\kath“s autoi oidate\). Note \autoi\ for emphasis. Peter calls the audience to witness that his statements are true concerning "Jesus the Nazarene." He wrought his miracles by the power of God in the midst of these very people here present.

rwp@Acts:2:23 @{Him} (\touton\). "This one," resumptive and emphatic object of "did crucify and slay." {Being delivered up} (\ekdoton\). Verbal adjective from \ekdid“mi\, to give out or over. Old word, but here only in the N.T. Delivered up by Judas, Peter means. {By the determinate counsel and foreknowledge of God} (\tˆi h“rismenˆi boulˆi kai progn“sˆi tou theou\). Instrumental case. Note both purpose (\boulˆ\) and foreknowledge (\progn“sis\) of God and "determined" (\h“rismenˆ\, perfect passive participle, state of completion). God had willed the death of Jesus (John:3:16|) and the death of Judas (Acts:1:16|), but that fact did not absolve Judas from his responsibility and guilt (Luke:22:22|). He acted as a free moral agent. {By the hand} (\dia cheiros\). Luke is fond of these figures (hand, face, etc.) very much like the Hebrew though the vernacular of all languages uses them. {Lawless men} (\anom“n\). Men without law, who recognize no law for their conduct, like men in high and low stations today who defy the laws of God and man. Old word, very common in the LXX. {Ye did crucify} (\prospˆxantes\). First aorist active participle of \prospˆgnumi\, rare compound word in Dio Cassius and here only in the N.T. One must supply \t“i staur“i\ and so it means "fastened to the cross," a graphic picture like Paul's "nailed to the cross" (\prosˆl“sas t“i staur“i\) in strkjv@Colossians:2:14|. {Did slay} (\aneilate\). Second aorist active indicative with first aorist vowel \a\ instead of \o\ as is common in the _Koin‚_. This verb \anaire“\, to take up, is often used for kill as in strkjv@Acts:12:2|. Note Peter's boldness now under the power of the Holy Spirit. He charges the people to their faces with the death of Christ.

rwp@Acts:2:24 @{God raised up} (\ho theos anestˆsen\). _Est hoc summum orationis_ (Blass). Apparently this is the first public proclamation to others than believers of the fact of the Resurrection of Jesus. "At a time it was still possible to test the statement, to examine witnesses, to expose fraud, the Apostle openly proclaimed the Resurrection as a fact, needing no evidence, but known to his hearers" (Furneaux). {The pangs of death} (\tas “dinas tou thanatou\). Codex Bezae has "Hades" instead of death. The LXX has \“dinas thanatou\ in strkjv@Psalms:18:4|, but the Hebrew original means "snares" or "traps" or "cords" of death where sheol and death are personified as hunters laying snares for prey. How Peter or Luke came to use the old Greek word \“dinas\ (birth pangs) we do not know. Early Christian writers interpreted the Resurrection of Christ as a birth out of death. "Loosing" (\lusas\) suits better the notion of "snares" held a prisoner by death, but birth pangs do bring deliverance to the mother also. {Because} (\kathoti\). This old conjunction (\kata, hoti\) occurs in the N.T. only in Luke's writings. {That he should be holden} (\krateisthai auton\). Infinitive present passive with accusative of general reference and subject of \ˆn adunaton\. The figure goes with "loosed" (\lusas\) above.

rwp@Acts:2:25 @{Concerning him} (\eis auton\). Peter interprets strkjv@Psalms:16:8-11| as written by David and with reference to the Messiah. There is but one speaker in this Psalm and both Peter here and Paul in strkjv@Acts:13:36| make it the Messiah. David is giving his own experience which is typical of the Messiah (Knowling). {I beheld} (\proor“mˆn\). Imperfect middle without augment of \proora“\, common verb, but only twice in the N.T., to see beforehand (Acts:21:29|) or to see right before one as here. This idea of \pro-\ is made plainer by "before my face" (\en“pion mou\). {On my right hand} (\ek dexi“n mou\). The Lord Jehovah like a defender or advocate stands at David's right hand as in trials in court (Psalms:109:31|). {That} (\hina\) here is almost result. {Moved} (\saleuth“\). First aorist passive subjunctive of \saleu“\, to shake like an earthquake.

rwp@Acts:2:26 @{Was glad} (\ˆuphranthˆ\). First aorist (timeless here like the Hebrew perfect) passive indicative of \euphrain“\ (cf. strkjv@Luke:15:32|). Timeless also is "rejoiced" (\ˆgalliasato\). {Shall dwell} (\kataskˆn“sei\). Shall tabernacle, pitch a tent, make one's abode (cf. strkjv@Matthew:13:32|). See on ¯Matthew:8:20| about \kataskˆn“seis\ (nests) {In hope} (\ep' elpidi\). On hope, the hope of the resurrection.

rwp@Acts:2:29 @{I may say} (\exon eipein\). Supply \estin\ before \exon\, periphrastic present indicative of \exeimi\, to allow, permit. The Authorized Version has "Let me speak," supplying \esto\ present imperative. {Freely} (\meta parrˆsias\). Telling it all (\pan, rhˆsia\ from \eipon\, to speak), with fulness, with boldness. Luke is fond of the phrase (as in strkjv@4:13|). It is a new start for Simon Peter, full of boldness and courage. {The patriarch} (\tou patriarchou\). Transliteration of the word, from \patria\, family, and \arch“\, to rule, the founder of a family. Late word in LXX. Used of Abraham (Hebrews:7:4|), of the twelve sons of Jacob as founders of the several tribes (Acts:7:8|), and here of David as head of the family from whom the Messiah comes. {Was buried} (\etaphˆ\). Second aorist passive indicative of \thapt“\. His tomb was on Mt. Zion where most of the kings were buried. The tomb was said to have fallen into ruins in the time of the Emperor Hadrian. Josephus (_Ant_. XVI. 7, 1) attributes most of the misfortunes of Herod's family to the fact that he tried to rifle the tomb of David.

rwp@Acts:2:31 @{Foreseeing} (\proid“n\). Second aorist active participle. Did it as a prophet. {Of the Christ} (\tou Christou\). Of the Messiah. See under verse 32|. This is a definite statement by Peter that David knew that in strkjv@Psalms:16| he was describing the resurrection of the Messiah.

rwp@Acts:2:32 @{This Jesus} (\touton ton Iˆsoun\). Many of the name "Jesus," but he means the one already called "the Nazarene" (verse 22|) and foretold as the Messiah in strkjv@Psalms:16| and raised from the dead by God in proof that he is the Messiah (2:24,32|), "this Jesus whom ye crucified" (verse 36|). Other terms used of him in the Acts are the Messiah, verse 31|, the one whom God "anointed" (Acts:10:38|), as in strkjv@John:1:41|, Jesus Christ (9:34|). In strkjv@2:36| God made this Jesus Messiah, in strkjv@3:20| the Messiah Jesus, in strkjv@17:3| Jesus is the Messiah, in strkjv@18:5| the Messiah is Jesus, in strkjv@24:24| Christ Jesus. {Whereof} (\hou\). Or "of whom." Either makes sense and both are true. Peter claims the whole 120 as personal witnesses to the fact of the Resurrection of Jesus from the dead and they are all present as Peter calls them to witness on the point. In Galilee over 500 had seen the Risen Christ at one time (1Corinthians:15:6|) most of whom were still living when Paul wrote. Thus the direct evidence for the resurrection of Jesus piles up in cumulative force.

rwp@Acts:2:33 @{By the right hand of God} (\tˆi dexiƒi tou theou\). This translation makes it the instrumental case. The margin has it "at" instead of "by," that is the locative case. And it will make sense in the true dative case, "to the right hand of God." These three cases came to have the same form in Greek. strkjv@Romans:8:24| furnishes another illustration of like ambiguity (\tˆi elpidi\), saved by hope, in hope, or for hope. Usually it is quite easy to tell the case when the form is identical. {Exalted} (\hups“theis\). First aorist passive participle of \hupso“\, to lift up. Here both the literal and tropical sense occurs. Cf. strkjv@John:12:32|. {The promise of the Holy Spirit} (\tˆn epaggelian tou pneumatos tou hagiou\). The promise mentioned in strkjv@1:4| and now come true, consisting in the Holy Spirit "from the Father" (\para tou patros\), sent by the Father and by the Son (John:15:26; strkjv@16:7|). See also strkjv@Galatians:3:14|. {He hath poured forth} (\execheen\). Aorist active indicative of \ekche“\ the verb used by Joel and quoted by Peter already in verses 17,18|. Jesus has fulfilled his promise. {This which ye see and hear} (\touto ho humeis kai blepete kai akouete\). This includes the sound like the rushing wind, the tongues like fire on each of them, the different languages spoken by the 120. "The proof was before their eyes in this new energy from heaven" (Furneaux), a culminating demonstration that Jesus was the Messiah.

rwp@Acts:2:35 @{Till I make} (\he“s an th“\). Second aorist active subjunctive of \tithˆmi\ with \an\ after \he“s\ for the future, a common Greek idiom. This dominion of Christ as Mediator will last till the plan of the kingdom is carried out (1Corinthians:15:23-28|). Complete subjugation will come, perhaps referring to the custom of victorious kings placing their feet upon the necks of their enemies (Joshua:10:24|). {Therefore assuredly} (\Asphal“s oun\). Assuredly therefore, without any slip or trip (\asphalˆs\ from \a\ privative and \sphall“\, to trip, to slip. Peter draws a powerfully pungent conclusion by the use of the adverb \asphal“s\ and the inferential conjunction \oun\. Peter's closing sentence drives home the point of his sermon: "This very Jesus whom ye crucified (note \humeis\, strongly emphatic {ye}), him God made both Lord and Messiah" (\kai kurion kai Christon\), as David foretold in strkjv@Psalms:110| and as the events of this day have confirmed. The critics are disturbed over how Luke could have gotten the substance of this masterful address spoken on the spur of the moment with passion and power. They even say that Luke composed it for Peter and put the words in his mouth. If so, he made a good job of it. But Peter could have written out the notes of the address afterwards. Luke had plenty of chances to get hold of it from Peter or from others.

rwp@Acts:2:37 @{They were pricked in their heart} (\katenugˆsan tˆn kardian\). Second aorist indicative of \katanuss“\, a rare verb (LXX) to pierce, to sting sharply, to stun, to smite. Homer used it of horses dinting the earth with their hoofs. The substantive \katanuxis\ occurs in strkjv@Romans:11:8|. Here only in the N.T. It is followed here by the accusative of the part affected, the heart. {What shall we do?} (\Ti poiˆs“men\). Deliberative subjunctive first aorist active. The sermon went home, they felt the sting of Peter's words, compunction (\compungo\). Codex Bezae adds: "Show us."

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

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

rwp@Acts:2:40 @{With many other words} (\heterois logois pleiosin\). Instrumental case. Not necessarily "different" (\heterois\), but "further," showing that Luke does not pretend to give all that Peter said. This idea is also brought out clearly by \pleiosin\ ("more," not "many"), more than these given by Luke. {He testified} (\diemarturato\). First aorist middle of \diamarturomai\, old verb, to make solemn attestation or call to witness (perfective use of \dia\), while \marture“\ is to bear witness. Page insists that here it should be translated "protested solemnly" to the Jews as it seems to mean in strkjv@Luke:16:28; strkjv@Acts:20:23; strkjv@1Timothy:5:21; strkjv@2Timothy:2:14; strkjv@4:1|. {And exhorted} (\kai parekalei\). Imperfect active, kept on exhorting. {Save yourselves} (\s“thˆte\). First aorist passive of \s“z“\. Literally, Be ye saved. {Crooked} (\skolias\). Old word, opposite of \orthos\, straight. _Pravus_ the opposite of _rectus_, a perversity for turning off from the truth. Cf. strkjv@Luke:9:41; strkjv@Phillipians:2:15|.

rwp@Acts:2:41 @{They then} (\Hoi men oun\). A common phrase in Acts either without antithesis as in strkjv@1:6; strkjv@5:41; strkjv@8:4,25; strkjv@9:31; strkjv@11:19; strkjv@16:5|; or with it as here, strkjv@8:25; strkjv@13:4; strkjv@14:3; strkjv@17:17; strkjv@23:31; strkjv@25:4|. \Oun\ connects with what precedes as the result of Peter's sermon while \men\ points forward to what is to follow. {Were baptized} (\ebaptisthˆsan\). First aorist passive indicative, constative aorist. Note that only those who had already received the word and were converted were baptized. {There were added} (\prosetethˆsan\). First aorist passive indicative of \prostithˆmi\, old verb to add, to join to. Luke means that the 3,000 were added to the 120 already enlisted. It is not stated they were all baptized by Peter or the twelve or all on the same day, though that is the natural implication of the language. The numerous pools in Jerusalem afforded ample opportunity for such wholesale baptizing and Hackett notes that the habit of orientals would place no obstacle in the way of the use of the public reservoirs. Furneaux warns us that all the 3,000 may not have been genuine converts and that many of them were pilgrims at the passover who returned home. {Souls} (\psuchai\). Persons as in verse 43|.

rwp@Acts:2:42 @{They continued steadfastly} (\ˆsan proskarturountes\). Periphrastic active imperfect of \proskarture“\ as in strkjv@Acts:1:14| (same participle in verse 46|). {Fellowship} (\koin“niƒi\). Old word from \koin“nos\ (partner, sharer in common interest) and this from \koinos\ what is common to all. This partnership involves participation in, as the blood of Christ (Phillipians:2:1|) or co-operation in the work of the gospel (Phillipians:1:5|) or contribution for those in need (2Corinthians:8:4; strkjv@9:13|). Hence there is wide diversity of opinion concerning the precise meaning of \koin“nia\ in this verse. It may refer to the distribution of funds in verse 44| or to the oneness of spirit in the community of believers or to the Lord's Supper (as in strkjv@1Corinthians:10:16|) in the sense of communion or to the fellowship in the common meals or \agapae\ (love-feasts). {The breaking of bread} (\tˆi klasei tou artou\). The word \klasis\ is an old word, but used only by Luke in the N.T. (Luke:24:35; strkjv@Acts:2:42|), though the verb \kla“\ occurs in other parts of the N.T. as in verse 46|. The problem here is whether Luke refers to the ordinary meal as in strkjv@Luke:24:35| or to the Lord's Supper. The same verb \kla“\ is used of breaking bread at the ordinary meal (Luke:24:30|) or the Lord's Supper (Luke:22:19|). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord's Supper at first, a combination called \agapai\ or love-feasts. "There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted" (Hackett). This led to some abuses as in strkjv@1Corinthians:11:20|. Hence it is possible that what is referred to here is the Lord's Supper following the ordinary meal. "To simply explain \tˆi klasei tou artou\ as='The Holy Communion' is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers" (Page). But in strkjv@Acts:20:7| they seem to have come together especially for the observance of the Lord's Supper. Perhaps there is no way to settle the point conclusively here. {The prayers} (\tais proseuchais\). Services where they prayed as in strkjv@1:14|, in the temple (Acts:3:1|), in their homes (4:23|).

rwp@Acts:2:45 @{Sold} (\epipraskon\). Imperfect active, a habit or custom from time to time. Old and common verb, \piprask“\. {Parted} (\diemerizon\). Imperfect again of \diameriz“\, old verb for dividing or distributing between (\dia\) people. {According as any man had need} (\kathoti an tis chreian eichen\). Regular Greek idiom for comparative clause with \an\ and imperfect indicative corresponding precisely with the three preceding imperfects (Robertson, _Grammar_, p. 967).

rwp@Acts:2:46 @{With one accord in the temple} (\homothumadon en t“i hier“i\). See on ¯1:14| for \homothumadon\. They were still worshipping in the temple for no breach had yet come between Christians and Jews. Daily they were here and daily breaking bread at home (\kat' oikon\) which looks like the regular meal. {They did take their food} (\metelambanon trophˆs\). Imperfect tense again and clearly referring to the regular meals at home. Does it refer also to the possible \agapai\ or to the Lord's Supper afterwards as they had common meals "from house to house" (\kat' oikon\)? We know there were local churches in the homes where they had "worship rooms," the church in the house. At any rate it was "with singleness" (\aphelotˆti\) of heart. The word occurs only here in the N.T., though a late _Koin‚_ word (papyri). It comes from \aphelˆs\, free from rock (\phelleus\ is stony ground), smooth. The old form was \apheleia\.

rwp@Acts:3:4 @{Fastening his eyes} (\atenisas\). First aorist (ingressive) active participle of \ateniz“\. For this verb see on strkjv@Luke:4:20; strkjv@Acts:1:10|. Peter fixed his eyes on the beggar and invited him to look (\blepson\) on them.

rwp@Acts:3:8 @{Leaping up} (\exallomenos\). Present middle participle, leaping out repeatedly after Peter pulled him up. Only here in the N.T. {He stood} (\estˆ\). Second aorist active. {Walked} (\periepatei\). Went on walking, imperfect active. He came into the temple repeating these new exercises (walking, leaping, praising God).

rwp@Acts:3:10 @{They took knowledge of him} (\epegin“skon\). Imperfect active, inchoative, began to perceive. {Were filled} (\eplˆsthˆsan\). Effective first aorist passive. {At that which had happened} (\t“i sumbebˆkoti\). Perfect active participle of \sumbain“\.

rwp@Acts:3:12 @{Answered} (\apekrinato\). First aorist middle indicative. The people looked their amazement and Peter answered that. {Ye men of Israel} (\Andres Israˆleitai\). Covenant name and so conciliatory, the stock of Israel (Phillipians:3:5|). {At this man} (\epi tout“i\). Probably so, though it could be "at this thing." {Fasten you your eyes} (\atenizete\). The very verb used about Peter in verse 4|. {On us} (\hˆmin\). Dative case, emphatic proleptical position before \ti atenizete\. {On us why do ye fasten your eyes? As though} (\h“s\). \H“s\ with the participle gives the alleged reason, not always the true one. {Power} (\dunamei\). Instrumental case, _causa effectiva_. {Godliness} (\eusebeiƒi\). _Causa meritoria_. {Had made} (\pepoiˆkosin\). Perfect active participle of \poie“\. {To walk} (\tou peripatein\). Articular infinitive in the genitive case of result, purpose easily shading off into result (ecbatic infinitive) as here as is true also of \hina\.

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

rwp@Acts:3:14 @{But ye} (\humeis de\). In contrast with Pilate (\ekeinou\). {Murderer} (\andra phonea\). A man a murderer. In contrast with "the Holy and Righteous One." {To be granted} (\charisthˆnai\). As a favour (\charis\). First aorist passive infinitive of \charizomai\; Songs:also strkjv@25:11; strkjv@27:24|.

rwp@Acts:3:15 @{But the Prince of life ye killed} (\ton de archˆgon tˆs z“ˆs apekteinate\). "The magnificent antithesis" (Bengel) Peter here draws between their asking for a murderer and killing the Prince (or Author) of life. Peter pictures Jesus as the source of all life as is done in strkjv@John:1:1-18; strkjv@Colossians:1:14-20; strkjv@Hebrews:1:2f|. \Archˆgos\ (\archˆ\, beginning, \ag“\, to lead) is an adjective "furnishing the first cause or occasion" in Euripides, Plato. Thence substantive, the originator, the leader, the pioneer as of Jesus both Beginner and Finisher (Hebrews:12:2|). See also strkjv@Hebrews:2:10; strkjv@Acts:5:31| where it is applied to Jesus as "Prince and Saviour." But God raised him from the dead in contrast to what they had done. {Whereof we are witnesses} (\hou hˆmeis martures esmen\). Of which fact (the resurrection) or of whom as risen, \hou\ having the same form in the genitive singular for masculine or neuter. Peter had boldly claimed that all the 120 have seen the Risen Christ. There is no denial of that claim.

rwp@Acts:3:16 @{By faith in his name} (\tˆi pistei tou onomatos autou\). Instrumental case of \pistei\ (Aleph and B do not have \epi\) and objective genitive of \onomatos\. {His name} (\to onoma autou\). Repeats the word name to make the point clear. Cf. verse 6| where Peter uses "the name of Jesus Christ of Nazareth" when he healed the man. {Made strong} (\estere“sen\). Same verb used in verse 7| (and strkjv@16:5|). Nowhere else in the N.T. Old verb from \stereos\, firm, solid. {Through him} (\di' autou\). Through Jesus, the object of faith and the source of it. {Perfect soundness} (\holoklˆrian\). Perfect in all its parts, complete, whole (from \holos\, whole, \klˆros\, allotment). Late word (Plutarch) once in LXX (Isaiah:1:6|) and here alone in the N.T., but adjective \holoklˆros\, old and common (James:1:4; strkjv@1Thessalonians:5:23|).

rwp@Acts:3:18 @{Foreshewed} (\prokatˆggeilen\). First aorist active indicative of \prokataggell“\, late compound to announce fully beforehand. Only twice in the N.T. in the critical text (Acts:3:18; strkjv@7:52|). {That his Christ should suffer} (\pathein ton Christon autou\). Accusative of general reference with the aorist active infinitive (\pathein\ of \pasch“\) in indirect discourse (predictive purpose of God). Their crime, though real, was carrying out God's purpose (2:23; strkjv@John:3:16|). See the same idea in strkjv@Acts:17:3; strkjv@26:23|. This "immense paradox" (Page) was a stumbling block to these Jews as it is yet (1Corinthians:1:23|). Peter discusses the sufferings of Christ in strkjv@1Peter:4:13; strkjv@5:1|.

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

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

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

rwp@Acts:4:1 @{The captain of the temple} (\ho stratˆgos tou hierou\). Twenty-four bands of Levites guarded the temple, one guard at a time. They watched the gates. The commander of each band was called captain (\stratˆgos\). Josephus names this captain of the temple police next to the high priest (_War_. VI. 5, 3). {The Sadducees} (\hoi Saddoukaioi\). Most of the priests were Sadducees now and all the chief priests since John Hyrcanus I deserted the Pharisees (Josephus, _Ant_. XVII. 10, 6; XVIII. 1, 4; XX. 9, 1). The Sadducees were slow to line up with the Pharisees against Jesus, but they now take the lead against Peter and John. {Came upon them} (\epestˆsan autois\). Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Luke:20:1; strkjv@24:4; strkjv@Acts:6:12; strkjv@17:5; strkjv@22:20; strkjv@23:11|).

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:4:5 @{Rulers and elders and scribes} (\tous archontas kai tous presbuterous kai tous grammateis\). The three classes composing the Sanhedrin (rulers=chief priests who were Sadducees, the scribes usually Pharisees, the elders not in either class: 24 priests, 24 elders, 22 scribes). {Were gathered together} (\sunachthˆnai\). First aorist passive infinitive of \sunag“\ with accusative of general reference and the subject of \egeneto\.

rwp@Acts:4:7 @{In the midst} (\en t“i mes“i\). The Sanhedrin sat in a semicircle. {They inquired} (\epunthanonto\). Imperfect middle, began to inquire. {Or in what name} (\ˆ en poi“i onomati\). As if by some magical formula such as exorcists practised (Acts:19:13|) as if to catch them by (Deuteronomy:13:1|). {Have ye done this} (\epoiˆsate touto humeis\). Note emphatic use of \humeis\ (ye).

rwp@Acts:4:12 @{Salvation} (\hˆ s“tˆria\). The Messianic salvation as in strkjv@5:31; strkjv@17:11| and as Jesus meant in strkjv@John:4:22|. It is amazing to see Peter speaking thus to the Sanhedrin and proclaiming the necessity of salvation (\dei s“thˆnai\) in the name of Jesus Christ and in no other. If this was true then, it is true today. There is no second (\heteron\) name to go beside that of Jesus in India, China, Japan, or America.

rwp@Acts:4:13 @{The boldness} (\tˆn parrˆsian\). Telling it all (\pan, rˆsia\). See also verses 29,31|. Actually Peter had turned the table on the Sanhedrin and had arraigned them before the bar of God. {Had perceived} (\katalabomenoi\). Second aorist middle participle of \katalamban“\, common verb to grasp strongly (\kata\), literally or with the mind (especially middle voice), to comprehend. The rulers recalled Peter and John from having seen them often with Jesus, probably during the temple teaching, etc. {They were unlearned} (\agrammatoi eisin\). Present indicative retained in indirect discourse. Unlettered men without technical training in the professional rabbinical schools of Hillel or Shammai. Jesus himself was so regarded (John:7:15|, "not having learned letters"). {And ignorant} (\kai idi“tai\). Old word, only here in the N.T. and strkjv@1Corinthians:14:24; strkjv@2Corinthians:11:6|. It does not mean "ignorant," but a layman, a man not in office (a private person), a common soldier and not an officer, a man not skilled in the schools, very much like \agrammatos\. It is from \idios\ (one's own) and our "idiosyncracy" is one with an excess of such a trait, while "idiot" (this very word) is one who has nothing but his idiosyncracy. Peter and John were men of ability and of courage, but they did not belong to the set of the rabbis. {They marvelled} (\ethaumazon\). Imperfect (inchoative) active, began to wonder and kept it up. {Took knowledge of them} (\epegin“skon autous\). Imperfect (inchoative) active again, they began to recognize them as men that they had seen with Jesus.

rwp@Acts:4:16 @{What shall we do?} (\Ti poiˆs“men\). Deliberative aorist active subjunctive (ingressive and urgent aorist). {Notable miracle} (\gn“ston sˆmeion\). Or sign. It was useless to deny it with the man there. {We cannot deny it} (\ou dunametha arneisthai\). That is, it will do no good.

rwp@Acts:4:17 @{That it spread no further} (\hina mˆ epi pleion dianemˆthˆi\). First aorist passive subjunctive of \dianem“\, to distribute with \hina mˆ\, negative purpose. {Let us threaten them} (\apeilˆs“metha autois\). Hortatory aorist middle subjunctive of \apeile“\, old verb (note middle voice). In the N.T. only here and strkjv@1Peter:2:23|. {That they speak henceforth to no man in this name} (\mˆketi lalein epi t“i onomati tout“i mˆdeni anthr“p“n\). Indirect command with the infinitive and double negative (\mˆketi, mˆdeni\). They will not say "Jesus," but make a slur at "this name," contemptuous use of \houtos\, though they apparently do mention the name "Jesus" in verse 18|.

rwp@Acts:4:21 @{When they had further threatened them} (\prosapeilˆsamenoi\). The "further" is in "pros" (in addition), {Finding nothing how they might punish them} (\mˆden heuriskontes to p“s kolas“ntai autous\). Note the article "to" before \p“s\ (how), "the how." Aorist middle deliberative subjunctive \kolas“ntai\ in indirect question after \p“s\ from \kolaz“\, to lop (\kolos\, lopped), to curb, to prune, to correct, to punish. Old verb, in the N.T. only here and strkjv@2Peter:2:9|. {Glorified God} (\edoxazon ton theon\). Imperfect active, kept on glorifying God while the Sanhedrin were threatening Peter and John. It was to laugh at the helplessness of the Sanhedrin.

rwp@Acts:5:11 @{Upon the whole church} (\eph' holˆn tˆn ekklˆsian\). Here \ekklˆsia\ for the first time in Acts of the believers in Jerusalem. Twice already in the Gospels, once of the whole body of believers or the Kingdom (Matthew:16:18|), the other of the local body (Matthew:18:17|). In strkjv@Acts:7:38| it is used of the whole congregation of Israel while in strkjv@19:32| it is used of a public assembly in Ephesus. But already in strkjv@Acts:8:3| it is applied to the church which Saul was persecuting in their homes when not assembled. Songs:here the etymological meaning of "assembly" disappears for "the church" were now the scattered saints hiding in their separate homes. The whole body of believers in Jerusalem and all who heard of the fate of Ananias and Sapphira (beautiful, her name means) were in awe and dread. It was already a dangerous thing to be a follower of Christ unless one was willing to walk straight.

rwp@Acts:5:13 @{Durst} (\etolma\). Imperfect active of \tolma“\, old verb, not to fear or shun through fear, boldly to take a stand. The fate of Ananias and Sapphira continued to hold many in check. {Join} (\kollasthai\). Present middle infinitive of \kolla“\, old verb to cleave to like glue as in strkjv@Luke:15:15| which see. Seven times in Acts (9:26; strkjv@10:28; strkjv@17:34|). The outsiders (the rest) preferred, many of them, to remain outside for the present, especially the rulers. {Howbeit the people} (\all'--ho laos\). Probably individuals among the people, the populace as distinct from the rulers and hostile outsiders.

rwp@Acts:5:14 @{Were the more added} (\mƒllon prosetithento\). Rather (\mƒllon\) instead of decrease as one might expect. Imperfect passive indicative of \prostithˆmi\ common \mi\ verb, kept on being added. {Both of men and women} (\andr“n te kai gunaik“n\). The distinction between \andres\ and \gunaikes\ and to be considered in connection with \andres\ in strkjv@4:4| which see.

rwp@Acts:5:17 @{Which is the sect of the Sadducees} (\hˆ ousa hairesis t“n Saddoukai“n\). Literally, "the existing sect of the Sadducees" or "the sect which is of the Sadducees," \hˆ\ being the article, not the relative. \Hairesis\ means a choosing, from \haireomai\, to take for oneself, to choose, then an opinion chosen or tenet (possibly strkjv@2Peter:2:1|), then parties or factions (Gal strkjv@5:20; strkjv@1Corinthians:11:19|; possibly strkjv@2Peter:2:1|). It is applied here to the Sadducees; to the Pharisees in strkjv@Acts:15:5; strkjv@26:5|; to the Christians in strkjv@24:5-14; strkjv@28:22|. Already Luke has stated that the Sadducees started the persecution of Peter and John (Acts:4:1f.|). Now it is extended to "the apostles" as a whole since Christianity has spread more rapidly in Jerusalem than before it began.

rwp@Acts:5:18 @{With jealousy} (\zˆlou\). Genitive case. Old word from ze“, to boil, our zeal. In itself it means only warmth, ardour, zeal, but for a bad cause or from a bad motive, jealousy, envy, rivalry results (Acts:13:45|). Common in the epistles. {In public ward} (\en tˆrˆsei dˆmosiƒi\). As in strkjv@4:3| only with \dˆmosiƒi\ (public) added, in the public prison, perhaps not the "common" prison, but any prison is bad enough. In verse 19| it is called "the prison" (\tˆs phulakˆs\), the guardhouse.

rwp@Acts:5:20 @{And stand} (\kai stathentes\). First aorist passive participle (intransitive, ingressive aorist), take a stand. Bold and pictorial command. {All the words of this life} (\panta ta rhˆmata tˆs z“ˆs tautˆs\). Not just a Hebraism for "all these words of life." Probably "this life" which the Sadducees deny and of which the angel is now speaking, this eternal life. (John:6:63,68; strkjv@1Corinthians:15:19|).

rwp@Acts:5:24 @{They were much perplexed} (\diˆporoun\). Imperfect active of \diapore“\ old verb by Luke only in the N.T. See already on strkjv@Acts:2:12|. They continued puzzled. {Whereunto this would grow} (\ti an genoito touto\). More exactly, {As to what this would become}. Second aorist middle optative of \ginomai\ with \an\, the conclusion of a condition of the fourth class (undetermined with less likelihood of determination), the unexpressed condition being "if the thing should be allowed to go on." The indirect question simply retains the optative with \an\ (Robertson, _Grammar_, pp. 1021, 1044). If they had only known how this grain of mustard seed would grow into the greatest tree on earth and how dwarfed the tree of Judaism would be beside it!

rwp@Acts:5:26 @{Brought} (\ˆgen\). Imperfect active of \ag“\, was bringing (leading), slowly no doubt, and solemnly. {But without violence} (\ou meta bias\). Literally, not with violence. {For they feared} (\ephobounto gar\). Imperfect middle, still feared, kept on fearing. {Lest they be stoned} (\mˆ lithasth“sin\). Negative purpose with \mˆ\ (like \hina mˆ\), probably with "not with violence," though possible with "they feared." They handled the apostles gently for fear of being stoned themselves by the people. First aorist passive subjunctive of \lithaz“\ (from \lithos\, stone), old verb to pelt with stones (Acts:14:19; strkjv@John:10:31-33|).

rwp@Acts:5:27 @{They set them} (\estˆsan\). First aorist active indicative (transitive) of \histˆmi\.

rwp@Acts:5:28 @{We straitly charged} (\Paraggeliƒi parˆggeilamen\). Like the Hebrew idiom (common in the LXX), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in strkjv@Luke:22:15|). Somewhat like the cognate accusative. The command referred to occurs in strkjv@Acts:4:17,18| and the refusal of Peter and John in strkjv@4:20|. {To bring upon us} (\epagagein eph' hˆmƒs\). Note repetition of \epi\. Second aorist active infinitive of \epag“\, old verb, but in the N.T. only here and strkjv@2Peter:2:1,5|. The Sanhedrin gladly took the blood of Christ on their heads and their children to Pilate (Matthew:27:25|). Paul tried to save the Jews (Acts:18:6; strkjv@22:20|). "{This man}" (\tou anthr“pou toutou\). Contemptuous slur and refusal to call the name of Jesus as in the Talmud later.

rwp@Acts:5:30 @{Ye slew} (\diecheirisasthe\). First aorist middle indicative of \diacheirizomai\, old verb from \dia\ and \cheir\ (hand), to take in hand, manage, to lay hands on, manhandle, kill. In the N.T. only here and strkjv@Acts:26:21|. {Hanging him upon a tree} (\kremasantes epi xulou\). First aorist active participle of \kremannumi\ (\kremannu“\ seen already in strkjv@Matthew:18:6| and strkjv@Luke:23:39|). Peter refers to strkjv@Deuteronomy:21:23| as Paul does in strkjv@Galatians:3:13|, the curse pronounced on every one who "hangs upon a tree."

rwp@Acts:5:31 @{Exalt} (\ups“sen\) In contrast to their murder of Christ as in strkjv@2:23f|. Peter repeats his charges with increased boldness. {With his right hand} (\tˆi dexiƒi autou\). Songs:instrumental case, or at his right hand (locative case), or even "to his right hand" (dative case) as in strkjv@2:33|. {Prince and Saviour} (\archˆgon kai s“tˆra\). See on ¯3:15|. Clearly "Prince" here. {To give} (\tou dounai\). Genitive of articular infinitive (second aorist active of \did“mi\) of purpose.

rwp@Acts:5:32 @{We are witnesses} (\hˆmeis esmen martures\). As in strkjv@2:32|. {Things} (\rhˆmat“n\). Literally, sayings, but like the Hebrew _dabhar_ for "word" it is here used for "things." {And so is the Holy Ghost} (\kai to pneuma to hagion\). The word for "is" (\estin\) is not in the Greek, but this is plainly the meaning. Peter claims the witness of the Holy Spirit to the raising of Jesus Christ, God's Son, by the Father.

rwp@Acts:5:34 @{Gamaliel} (\Gamaliˆl\). The grandson of Hillel, teacher of Paul (Acts:22:3|), later president of the Sanhedrin, and the first of the seven rabbis termed "Rabban." It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Luke:2:47|) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and "a doctor of the law" (\nomodidaskalos\). This word appears already in strkjv@Luke:5:17| of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1Timothy:1:7|). Like other great rabbis he had a great saying: "Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess." He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards. {Had in honour of all the people} (\timios panti t“i la“i\). Ethical dative. \Timios\ from \timˆ\, old word meaning precious, dear. {The men} (\tous anthr“pous\). Correct text as in verse 35|, not "the apostles" as Textus Receptus.

rwp@Acts:5:36 @{Theudas} (\Theudas\). Luke represents Gamaliel here about A.D. 35 as speaking of a man who led a revolt before that of Judas the Galilean in connection with the enrolment under Quirinius (Cyrenius) in A.D. 6. But Josephus (_Ant_. XX. 5, 1) tells of a Theudas who led a similar insurrection in the reign of Claudius about A.D. 44 or 45. Josephus (_Ant_. XVIII. 1, 6; XX. 5, 2; _War_ ii. 8, 1 and 17, 8) also describes Judas the Galilean or Gaulonite and places him about A.D. 6. It is not certain that Josephus and Luke (Gamaliel) refer to the same Theudas as the name is an abbreviation of Theodosus, a common name. "Josephus gives an account of four men named Simon who followed each other within forty years, and of three named Judas within ten years, who were all instigators of rebellion" (Hackett). If the same Theudas is meant, then either Josephus or Luke (Gamaliel) has the wrong historical order. In that case one will credit Luke or Josephus according to his estimate of the two as reliable historians. {To be somebody} (\einai tina\). Indirect assertion with the infinitive and the accusative of general reference (\heauton\) and \tina\, predicate accusative. \Tina\ could be "anybody" or "somebody" according to context, clearly "somebody" of importance here. {Joined themselves} (\proseklithˆ\). Correct text and not \prosekollˆthˆ\ (Textus Receptus). First aorist passive indicative of \prosklin“\, old verb to lean towards, to incline towards. Here only in the N.T. {Was slain} (\anˆirethˆ\). First aorist passive of \anaire“\ (cf. verse 33|). {Obeyed} (\epeithonto\). Imperfect middle, kept on obeying. {Were dispersed} (\dieluthˆsan\). First aorist passive indicative (effective aorist) of \dialu“\, old verb to dissolve, to go to pieces. Here only in the N.T.

rwp@Acts:5:37 @{Of the enrolment} (\tˆs apographˆs\). Described by Josephus (_Ant_. XV. 1, 1). The same word used by Luke of the first enrolment started by Augustus B.C. 8 to 6 (Luke:2:2|). See the discussion on ¯Luke:2:2|. This is the second enrolment in the fourteen year cycle carried on for centuries as shown by numerous dated papyri. Ramsay (_The Bearing of Recent Discovery on the Trustworthiness of the N.T._) has produced proof from inscriptions that Quirinius was twice in Syria as Luke reports (Robertson, _Luke the Historian in the Light of Research_). {Drew away} (\apestˆse\). Causative sense of the first aorist active indicative of \aphistˆmi\, made people (\laon\, no need of "some of the") to revolt (apostatize) with him. {He also} (\kakeinos\, crasis for \kai ekeinos\). That one, also. {Were scattered abroad} (\dieskorpisthˆsan\). First aorist (effective) passive indicative of \diaskorpiz“\, old verb to disperse. Used of sheep (Mark:14:27|), of property (Luke:15:13|). Aorist here after imperfect (\epeithonto\) as in verse 36|.

rwp@Acts:5:38 @{Refrain from} (\apostˆte apo\). Second aorist (ingressive) active imperative of \aphistˆmi\ of verse 37|. Do ye stand off from these men. "Hands off" was the policy of Gamaliel. {For if--be} (\hoti ean--ˆi\). \Hoti\ gives the reason for the advice. Gamaliel presents two alternatives in terms of two conditional clauses. The first one is stated as a condition of the third class, \ean\ with the present subjunctive \ˆi\, undetermined with prospect of determination. Assuming that it is from men, "it will be overthrown" (\kataluthˆsetai\, first future passive of \katalu“\, to loosen down like a falling house) as was true of the following of Theudas and Judas the Galilean.

rwp@Acts:5:39 @{But if it is of God} (\ei de ek theou estin\). The second alternative is a condition of the first class, determined as fulfilled, \ei\ with the present indicative. By the use of this idiom Gamaliel does put the case more strongly in favor of the apostles than against them. This condition _assumes_ that the thing is so without _affirming_ it to be true. On the basis of this alternative Gamaliel warns the Sanhedrin that they cannot "overthrow" (\katalusai\) these men for they in that case must "overthrow" God, {lest haply ye be found} (\mˆ pote--hurethˆte\, negative purpose with first aorist passive subjunctive) {even to be fighting against God} (\kai theomachoi\, late adjective from \theos\ and \machomai\, in LXX and here only in the N.T.).

rwp@Acts:5:40 @{To him they agreed} (\epeisthˆsan aut“i\). First aorist passive indicative of \peith“\, to persuade, the passive to be persuaded by, to listen to, to obey. Gamaliel's shrewd advice scored as against the Sadducaic contention (verse 17|). {Not to speak} (\mˆ lalein\). The Sanhedrin repeated the prohibition of strkjv@4:18| which the apostles had steadily refused to obey. The Sanhedrin stood by their guns, but refused to shoot. It was a "draw" with Gamaliel as tactical victor over the Sadducees. Clearly now the disciples were set free because only the Sadducees had become enraged while the Pharisees held aloof.

rwp@Acts:5:41 @{They therefore} (\hoi men oun\). No answering \de\. {They were counted worthy to suffer dishonour for the Name} (\katˆxi“thˆsan huper tou onomatos atimasthˆnai\). First aorist passive indicative of \kataxio“\, old verb to count worthy. Three times in N.T. (Luke:20:35; strkjv@Acts:5:41; strkjv@2Thessalonians:1:5|). First aorist passive infinitive of \atimaz“\, old verb to make one dishonoured (\atimos\). Forms here an oxymoron (\oxus\, sharp, \moros\, foolish) pointedly foolish saying "which is witty or impressive through sheer contradiction or paradox as laborious idleness, sublime indifference" (Vincent). The apostles felt honoured by dishonour. Note the same use of "the Name" as in strkjv@James:2:7; strkjv@3John:1:7|. With the Jews this absolute use of "the Name" meant Jehovah. The Christians now apply it to Jesus.

rwp@Acts:5:42 @{Every day} (\pƒsan hˆmeran\). Accusative of extent of time, all through every day. {In the temple and at home} (\en t“i hier“i kai kat' oikon\). This was a distinct triumph to go back to the temple where they had been arrested (verse 25|) and at home or from house to house, as it probably means (cf. strkjv@2:46|). It was a great day for the disciples in Jerusalem. {They ceased not} (\ouk epauonto\). Imperfect middle. They kept it up. {Jesus as the Christ} (\ton Christon Iˆsoun\). Jesus is the direct object of the participles \didaskontes\ (teaching) and \euaggelizomenoi\ (preaching or evangelizing) while "the Christ" (\ton Christon\) is the predicate accusative. These words give the substance of the early apostolic preaching as these opening chapters of Acts show, that Jesus of Nazareth is the Messiah of promise. Gamaliel had opened the prison doors for them and they took full advantage of the opportunity that now was theirs.

rwp@Acts:6:1 @{When the number of the disciples was multiplying} (\plˆthunont“n t“n mathˆt“n\). Genitive absolute of \plˆthun“\, old verb from \plˆthos\, fulness, to increase. The new freedom from the intercession of Gamaliel was bearing rich fruit. {A murmuring of the Grecian Jews} (\goggusmos t“n Hellˆnist“n\). Late onomatopoetic word (LXX) from the late verb \gogguz“\, to mutter, to murmur. The substantive occurs also in strkjv@John:7:12; strkjv@Phillipians:2:14; strkjv@1Peter:4:9|. It is the secret grumblings that buzz away till they are heard. These "Grecian Jews" or Hellenists are members of the church in Jerusalem who are Jews from outside of Palestine like Barnabas from Cyprus. These Hellenists had points of contact with the Gentile world without having gone over to the habits of the Gentiles, the Jews of the Western Dispersion. They spoke Greek. {Against the Hebrews} (\pros tous Ebraious\). The Jewish Christians from Jerusalem and Palestine. The Aramaean Jews of the Eastern Dispersion are usually classed with the Hebrew (speaking Aramaic) as distinct from the Grecian Jews or Hellenists. {Were neglected} (\parethe“rounto\). Imperfect passive of \parathe“re“\, old verb, to examine things placed beside (\para\) each other, to look beyond (\para\ also), to overlook, to neglect. Here only in the N.T. These widows may receive daily (\kathˆmerinˆi\, late adjective from \kath' hˆmeran\, only here in the N.T.) help from the common fund provided for all who need it (Acts:4:32-37|). The temple funds for widows were probably not available for those who have now become Christians. Though they were all Christians here concerned, yet the same line of cleavage existed as among the other Jews (Hebrew or Aramaean Jews and Hellenists). It is not here said that the murmuring arose among the widows, but because of them. Women and money occasion the first serious disturbance in the church life. There was evident sensitiveness that called for wisdom.

rwp@Acts:6:2 @{The multitude} (\to plˆthos\). The whole church, not just the 120. {Fit} (\areston\). Pleasing, verbal adjective from \aresk“\, to please, old word, but in the N.T. only here and strkjv@Acts:12:3; strkjv@John:8:29; strkjv@1John:3:22|. _Non placet_. {Should forsake} (\kataleipsantas\). Late first aorist active participle for usual second aorist \katalipontas\ from \kataleip“\, to leave behind. {Serve tables} (\diakonein trapezais\). Present active infinitive of \diakone“\ from \diakonos\ (\dia\ and \konis\, dust), to raise a dust in a hurry, to serve, to minister either at table (John:12:20|), or other service (John:12:25f.|), to serve as deacon (1Timothy:3:10,13|). "Tables" here hardly means money-tables as in strkjv@John:2:15|, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, strkjv@Acts:2:43-47|). This word is the same root as \diakonia\ (ministration) in verse 1| and \diakonos\ (deacon) in strkjv@Phillipians:1:1; strkjv@1Timothy:3:8-13|. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in strkjv@Acts:6:1-7|. Furneaux is clear that these "seven" are not to be identified with the later "deacons" but why he does not make clear.

rwp@Acts:6:3 @{Of good report} (\marturoumenous\). Present passive participle of \marture“\, to bear witness to. Men with a good reputation as well as with spiritual gifts (the Holy Spirit and wisdom). {We may appoint} (\katastˆsomen\). Future active indicative of \kathistˆmi\, we shall appoint. The action of the apostles follows the choice by the church, but it is promised as a certainty, not as a possibility. The Textus Receptus has a first aorist active subjunctive here (\katastˆs“men\).

rwp@Acts:6:4 @{But we} (\hemeis de\). In contrast to the work given the seven. {The ministry of the word} (\tˆi diakoniƒi tou logou\). The same word \diakoniƒi\ employed in verse 1|, but here about preaching as the special ministry with which the apostles were concerned. For "continue steadfastly" (\proskarterˆsomen\) see on ¯2:42|.

rwp@Acts:6:5 @{Pleased} (\ˆresen\). Aorist active indicative of \aresk“\ like Latin _placuit_ when a vote was taken. The use of \en“pion\ before "the whole multitude" is like the LXX. {They chose} (\exelexanto\). First aorist middle indicative of \ekleg“\, to pick out for oneself. Each one of the seven has a Greek name and was undoubtedly a Hellenist, not an Aramaean Jew. Consummate wisdom is here displayed for the murmuring had come from the Hellenists, seven of whom were chosen to take proper care of the widows of Hellenists. This trouble was settled to stay settled so far as we know. Nothing is here told of any of the seven except Stephen who is "a man full of faith and the Holy Spirit" and Nicolas "a proselyte of Antioch" (who was not then born a Jew, but had come to the Jews from the Greek world).

rwp@Acts:6:6 @{They laid their hands on them} (\epethˆkan autois tas cheiras\). First aorist active indicative of \epitithˆmi\. Probably by the apostles who ratified the choice (verse 3|). The laying on of hands "was a symbol of the impartation of the gifts and graces which they needed to qualify them for the office. It was of the nature of a prayer that God would bestow the necessary gifts, rather than a pledge that they were actually conferred" (Hackett).

rwp@Acts:6:7 @{Increased} (\ˆuxanen\). Imperfect active, kept on growing all the more because the apostles were now relieved from the daily ministration of the food. {Multiplied} (\eplˆthuneto\). Imperfect passive. The two imperfects kept pace with each other. {Of the priests} (\t“n hier“n\). Who were usually Sadducees. It was a sad day for Annas and Caiaphas and all the sect of the Sadducees (5:17|). {Were obedient to} (\hupˆkouon\). Imperfect active of \hupakou“\, repetition, one after another. {The faith} (\tˆi pistei\). Here meaning the gospel, the faith system as in strkjv@Romans:1:5; strkjv@Galatians:1:23; strkjv@Jude:1:3|, etc. Here the word means more than individual trust in Christ.

rwp@Acts:6:8 @{Wrought} (\epoiei\). Imperfect active, repeatedly wrought. Evidently a man like Stephen would not confine his "ministry" to "serving tables." He was called in verse 5| "full of faith and the Holy Spirit." Here he is termed "full of grace (so the best MSS., not faith) and power." The four words give a picture of remarkable attractiveness. The grace of God gave him the power and so "he kept on doing great wonders and signs among the people." He was a sudden whirlwind of power in the very realm of Peter and John and the rest.

rwp@Acts:6:9 @{The synagogue of the Libertines} (\ek tˆs sunag“gˆs tˆs legomenˆs Libertin“n\). The Libertines (Latin _libertinus_, a freedman or the son of a freedman) were Jews, once slaves of Rome (perhaps descendants of the Jews taken to Rome as captives by Pompey), now set free and settled in Jerusalem and numerous enough to have a synagogue of their own. Schuerer calls a Talmudic myth the statement that there were 480 synagogues in Jerusalem. There were many, no doubt, but how many no one knows. These places of worship and study were in all the cities of the later times where there were Jews enough to maintain one. Apparently Luke here speaks of five such synagogues in Jerusalem (that of the Libertines, of the Cyrenians, of the Alexandrians, of Cilicia, and of Asia). There probably were enough Hellenists in Jerusalem to have five such synagogues. But the language of Luke is not clear on this point. He may make only two groups instead of five since he uses the article \t“n\ twice (once before \Libertin“n kai Kurˆnai“n kai Alexandre“n\, again before \apo Kilikias kai Asias\). He also changes from the genitive plural to \apo\ before Cilicia and Asia. But, leaving the number of the synagogues unsettled whether five or two, it is certain that in each one where Stephen appeared as a Hellenist preaching Jesus as the Messiah he met opposition. Certain of them "arose" (\anestˆsan\) "stood up" after they had stood all that they could from Stephen, "disputing with Stephen" (\sunzˆtountes t“i Stephan“i\). Present active participle of \sunzˆte“\, to question together as the two on the way to Emmaus did (Luke:24:15|). Such interruptions were common with Jews. They give a skilled speaker great opportunity for reply if he is quick in repartee. Evidently Stephen was fully equipped for the emergency. One of their synagogues had men from Cilicia in it, making it practically certain that young Saul of Tarsus, the brilliant student of Gamaliel, was present and tried his wits with Stephen. His ignominious defeat may be one explanation of his zest in the stoning of Stephen (Acts:8:1|).

rwp@Acts:6:10 @{They were not able to withstand} (\ouk ischuon antistˆnai\). Imperfect active of \ischu“\, to have strength, and ingressive second aorist active (intransitive) infinitive of \anthistˆmi\. They continued unable (without strength enough) to take a stand against. Stephen knocked them down, Saul included, as fast as they got up. Stephen was like a battery charged and in action. {The wisdom and spirit} (\tˆi sophiƒi kai pneumati\). Dative case. They stood up against Stephen's wisdom and the Holy Spirit "by whom he spoke" (\h“i elalei\). Instrumental case and the relative agrees with "Spirit." He kept on speaking so (\elalei\, imperfect active). It was a desperate situation.

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

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

rwp@Acts:6:14 @{We have heard him say} (\akˆkoamen autou legontos\). The only direct testimony and evidently wrong. Curiously like the charge brought against Jesus before Caiaphas that he would destroy the temple and build it again in three days. Undoubtedly Stephen had said something about Christianity before as meant for others besides Jews. He had caught the spirit of Jesus about worship as shown to the woman at Sychar in strkjv@John:4| that God is spirit and to be worshipped by men anywhere and everywhere without having to come to the temple in Jerusalem. It was inflammable material surely and it was easy to misrepresent and hard to clear up. {This Jesus of Nazareth} (\Iˆsous ho Naz“raios houtos\). With contempt.

rwp@Acts:7:1 @{Are these things so?} (\ei tauta hout“s echei\). On this use of \ei\ in a direct question see on ¯1:6|. Literally "Do these things hold thus?" A formal question by the high priest like our "Do you plead guilty, or not guilty?" (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen's face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. Songs:he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God's dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Acts:13:16ff.|) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen's predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge "by showing that the worship of God is not confined to Jerusalem or the Jewish temple" (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (verse 51|) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter's mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. "Songs:Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus" (Furneaux).

rwp@Acts:7:2 @{Brethren and fathers} (\andres adelphoi kai pateres\). The spectators (brethren) and members of the Sanhedrin (fathers) as Paul in strkjv@Acts:22:1|. {Hearken} (\akousate\). First aorist (ingressive) active imperative, Give me your attention now. {The God of glory} (\Hosea:theos tˆs doxˆs\). The God characterized by glory (genitive case, genus or kind) as seen in the Shekinah, the visible radiance of God. Jesus is also called "the Glory"=the Shekinah in strkjv@James:2:1|. Cf. strkjv@Exodus:25:22; strkjv@40:34; strkjv@Leviticus:9:6; strkjv@Hebrews:9:5|. By these words Stephen refutes the charge of blasphemy against God in strkjv@Acts:6:11|. {Appeared} (\“phthˆ\). First aorist passive indicative of \hora“\. See on ¯Luke:23:43|. Before there was temple or tabernacle and away over in Mesopotamia (Ur of the Chaldees, strkjv@Genesis:11:31|), even before (\prin ˆ\ with the infinitive) he dwelt in Haran (\Charran\, or Carrae not far from Edessa, where Crassus met death after his defeat by the Parthians B.C. 53).

rwp@Acts:7:3 @{Which I shall shew thee} (\hˆn an soi deix“\). Indefinite relative clause with \an\ and the aorist active subjunctive (same form in first person singular as the future active indicative). Abraham followed on as God led him.

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

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

rwp@Acts:7:9 @{Moved with jealousy} (\zˆl“santes\). First aorist active participle of \zˆlo“\, old verb from \zˆlos\ (Acts:5:17|), to burn or boil with zeal, and then with envy as here (17:5|, etc.) and strkjv@Genesis:37:11|.

rwp@Acts:7:10 @{Delivered him out} (\exeilato auton ek\). First aorist middle indicative of \exaire“\, old verb to take out, snatch out. Note repetition of \ek\. {Pharaoh King of Egypt} (\Phara“ basile“s Aiguptou\). Pharaoh is not a name, but a title, the Egyptian _perƒƒ_ meaning great house.

rwp@Acts:7:14 @{Three-score and fifteen souls} (\en psuchais hebdomˆkonta pente\). Stephen follows the LXX which counts some grandchildren of Joseph and so makes it 75 whereas strkjv@Genesis:46:26| has 66 and then the next verse makes it 70| including Jacob and Joseph with his two sons. The use of \en\ means "consisting in."

rwp@Acts:7:16 @{They were carried over unto Shechem} (\metetethˆsan eis Suchem\). First aorist passive of \metatithˆmi\, only here in the N.T. in this sense of changing places. Jacob was buried in the cave of Machpelah (Genesis:50:13|). The O.T. does not say where the sons of Jacob were buried save that Joseph was buried in Shechem (Joshua:24:32|). Possibly only "our fathers" without Jacob is the subject of "were carried." {Which Abraham bought} (\h“i “nˆsato Abraam\). Hackett is sure that our present text is wrong. Hort notes some sixty "primitive errors" in the critical text of the N.T. It is possible that this is also one. If "Jacob" is substituted for "Abraham," the matter is cleared up. "It is quite as likely, judging _a priori_, that the word producing the error escaped from some early copyist as that so glaring an error was committed by Stephen" (Hackett). At any rate Abraham bought a burying-place, the cave of Machpelah, from Ephron the Hittite at Hebron (Genesis:23:16|), while Jacob bought a field from the sons of Hamor at Shechem (Genesis:33:19; strkjv@Joshua:24:32|). Abraham had built an altar at Shechem when he entered Canaan (Genesis:12:6f.|). It is possible, of course, that Abraham also bought the ground on which the altar stood. {In Shechem} (\en Suchem\). This is the reading of Aleph B C instead of the Textus Receptus \tou Suchem\ which makes it "Hamar the father of Sichem." "In Shechem" is the true reading.

rwp@Acts:7:18 @{Another king} (\basileus heteros\). A different kind of king also, probably a king of the new dynasty after the shepherd kings had been expelled from Egypt. {Who knew not Joseph} (\hos ouk ˆidei ton I“sˆph\). Second past perfect of \oida\ used like an imperfect. Joseph's history and services meant nothing to the new king. "The previous dynasty had been that of the Hyksos: the new king was Ahmes who drove out the Hyksos" (Knobel).

rwp@Acts:7:19 @{Dealt subtilly} (\katasophisamenos\). First aorist middle participle of \katasophizomai\, late compound (\kata\ and \sophiz“\, old verb, to make wise, to become wise, then to play the sophist), perfective use of \kata\. In the LXX, but here only in the N.T. To use fraud, craft, deceit. {That they should cast out their babes} (\tou poiein ta brephˆ ektheta\). \Tou poiein\ (genitive of the articular present infinitive) can be either design or result. The Revised Version here takes it as purpose while the Authorized as result. In either case Pharaoh required the Israelites to expose their children to death, a possible practice done voluntarily in heathen China and by heathen in so-called Christian lands. But the Israelites fought against such an iniquity. The word \ektheta\ (exposed, cast out) is a verbal adjective from \ektithˆmi\. It is an old word, but here only in the N.T. and not in the LXX. {To the end they might not live} (\eis to mˆ z“ogoneisthai\). Purpose with \eis\ and the articular infinitive (present middle). This compound verb is from \z“ogonos\ (from \z“os\, alive, and \gen“\, to bear) and is used by late writers and the LXX. It is three times in the N.T. (here, strkjv@Luke:17:33; strkjv@1Timothy:6:13|) in the sense to preserve alive.

rwp@Acts:7:20 @{Exceeding fair} (\asteios t“i the“i\). Ethical dative, fair to God (as God looked at him). \Asteios\ is from \astu\, city, and so means "of the city," with city manners and polish. Old word, only twice in the N.T. (here and strkjv@Hebrews:11:23|) and both times about Moses and taken from strkjv@Exodus:2:2|. {He was nourished} (\anetraphˆ\). Second aorist passive indicative of \anatreph“\. He was brought up at home for three months in defiance of the new Pharaoh.

rwp@Acts:7:21 @{When he was cast out} (\ektethentos autou\). Genitive absolute with first aorist passive participle of \ektithˆmi\. {Took up} (\aneilato\). Second aorist middle indicative (with first aorist vowel \a\ instead of \e\ as often in the _Koin‚_) of \anaire“\, common in the N.T. in the sense of take up and make away with, to kill as in verse 28|, but here only in the N.T. in the original sense of taking up from the ground and with the middle voice (for oneself). Quoted here from strkjv@Exodus:2:5|. The word was used of old for picking up exposed children as here. Vincent quotes Aristophanes (_Clouds_, 531): "I exposed (the child), and some other women, having taken it, adopted (\aneileto\) it." Vulgate has _sustulit_. "Adopted" is the idea here. "After the birth of a child the father took it up to his bosom, if he meant to rear it; otherwise it was doomed to perish" (Hackett). {Nourished him for her own son} (\anethrepsato auton heautˆi eis huion\). Literally, "she nursed him up for herself (\heautˆi\ besides middle voice) as a son." This use of \eis\=as occurs in the old Greek, but is very common in the LXX as a translation of the Hebrew _le_. The tradition is that she designed Moses for the throne as the Pharaoh had no son (Josephus, _Ant_. ii. 9, 7).

rwp@Acts:7:22 @{Was instructed} (\epaideuthˆ\). First aorist passive indicative of \paideu“\, to train a child (\pais\), the usual idea in ancient Greek as here. The notion of chastisement (Hebrews:12:6|) is also in the old Greek and especially in the LXX and the N.T. Here with instrumental case (\pasˆi sophiƒi\) or the locative. The accusative would usually be retained after this verb. The priestly caste in Egypt was noted for their knowledge of science, astronomy, medicine, and mathematics. This reputation was proverbial (1Kings:4:30|). Modern discoveries have thrown much light on the ancient civilization of Egypt. Moses, like Paul, was a man of the schools. {Mighty in his words and works} (\dunatos en logois kai ergois autou\). The same phrase used of Jesus in strkjv@Luke:24:19|. The adjective \dunatos\ is employed of Apollos as an interpreter of the Scriptures (Acts:18:24|). Moses did not have the rhetorical skill or eloquence of Aaron (Exodus:4:10|), but his words like his deeds carried weight and power.

rwp@Acts:7:23 @{When he was well-nigh forty years old} (\H“s eplˆrouto aut“i tessarakontaetˆs chronos\). A rather awkward Greek idiom for the English: "When a forty year old time (same idiom in strkjv@Acts:13:18| and only twice in the N.T.) was being fulfilled (\eplˆrouto\, imperfect passive) for him (dative case)." The life of Moses is divided into three periods of forty years each (in Egypt 40 years, in Midian 40, governed Israel 40, 120 when he died, strkjv@Deuteronomy:34:7|). {It came into his heart} (\anebˆ epi tˆn kardian autou\). Second aorist active indicative of \anabain“\, common verb. Came up as if from the lower deeps of his nature. This Hebrew image occurs in strkjv@Jeremiah:3:16; strkjv@Isaiah:65:17; strkjv@1Corinthians:2:9|. {To visit} (\episkepsasthai\). First aorist middle infinitive of \episkeptomai\, old verb to go to see for oneself, with his own eyes, to help if possible. Used of God visiting his people (Luke:7:16|). Our "visit" is from Latin _video_, to see, _visito_, to go to see. During the Welsh mining troubles the Prince of Wales made a sympathetic visit to see for himself the actual condition of the coal miners. Moses desired to know first hand how his kinsmen were faring.

rwp@Acts:7:24 @{Suffer wrong} (\adikoumenon\). Present passive participle of \adikˆo\. By blows (Exodus:2:11|). {Avenged} (\epoiˆsen ekdikˆsin\). First aorist active indicative of \poie“\. This idiom occurs in strkjv@Luke:18:7| with \ekdikˆsin\ (this from \ekdike“\ and that from \ekdikos\ without right or law \dikˆ\ and then exacting law of right out of \ek\ one, exacting vengeance). {Him that was oppressed} (\t“i kataponoumen“i\). Present passive articular participle in the dative case of \kataponeo\, to tire down with toil, to treat roughly, common in late Greek, in the N.T. only here and strkjv@2Peter:2:7| (sore distressed). The man was on the point of being overcome. {Smiting} (\pataxas\). First aorist active participle of \patass“\, in the old Greek the beat of the heart, only in the LXX and N.T. to smite a deadly blow as here like \plˆss“\.

rwp@Acts:7:25 @{He supposed} (\enomizen\). Imperfect active of \nomiz“\. He was supposing, Stephen explains, when he smote the Egyptian. {That his brethren understood} (\sunienai tous adelphous\). Present active infinitive of \suniˆmi\, to send (put) together, to grasp, to comprehend, in indirect discourse with the accusative of general reference. {By his hand was giving them deliverance} (\dia cheiros autou did“sin sotˆrian autois\). Picturesque use of "hand" as in strkjv@2:23|, present active indicative of \did“mi\ retained in indirect discourse after imperfect \enomizen\. But they understood not (\hoi de ou sunˆkan\). Page notes "the rhetorical power of these words" from Stephen. \Sunˆkan\ (first aorist indicative, \k\ aorist) refers to \sunienai\ just before.

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

rwp@Acts:7:27 @{Thrust him away} (\ap“sato auton\). First aorist middle indicative (_Koin‚_ for Attic \ape“sato\) of \ap“the“\, to push away from oneself in middle voice as here, common in old Greek. Again in verse 39; strkjv@13:46; strkjv@Romans:11:1; strkjv@1Timothy:1:19|. It is always the man who is doing the wrong who is hard to reconcile.

rwp@Acts:7:33 @{Holy ground} (\gˆ hagia\). The priests were barefooted when they ministered in the temple. Moslems enter their mosques barefooted today. Cf. strkjv@Joshua:5:15|. {Sandal} (\hupodˆma\, bound under) is here "a distributive singular" (Hackett). Even the ground near the bush was "holy," a fine example for Stephen's argument.

rwp@Acts:7:34 @{I have surely seen} (\id“n eidon\). Imitation of the Hebrew infinitive absolute, (Exodus:3:7|) "Seeing I saw" (cf. strkjv@Hebrews:6:14|). {The affliction} (\tˆn kak“sin\). From \kako“\, to treat evilly (from \kakos\, evil). Old word, here only in the N.T. and from strkjv@Exodus:3:7|. {Groaning} (\stenagmou\). Old word from \stenaz“\, to sigh, to groan. In the N.T. only here and strkjv@Romans:8:26|. Root \sten\ in our word stentorian. {I am come down} (\katebˆn\). Second aorist active indicative of \katabain“\, I came down. {To deliver} (\exelesthai\). Second aorist middle infinitive of \exaire“\, to take out for myself. {I will send} (\aposteil“\). First aorist active subjunctive (hortatory of \apostell“\, "Let me send").

rwp@Acts:7:35 @{This Moses} (\Touton ton M“usˆn\). Rhetorical repetition follows this description of Moses (five times, anaphora, besides the use here, six cases of \houtos\ here about Moses: verse 35| twice, 36,37,38,40|). Clearly Stephen means to draw a parallel between Moses and Jesus. They in Egypt {denied} (\ˆrnˆsanto\) Moses as now you the Jews denied (\ˆrnˆsasthe\, strkjv@3:13|) Jesus. Those in Egypt scouted Moses as "ruler and judge" (verses 27,35|, \archonta kai dikastˆn\) and God "hath sent" (\apestalken\, perfect active indicative, state of completion) Moses "both a ruler and a deliverer" (\archonta kai lutr“tˆn\) as Jesus was to be (Luke:1:68; strkjv@2:38; strkjv@Hebrews:9:12; strkjv@Titus:2:14|). "Ransomer" or "Redeemer" (\lutr“tˆs\) is not found elsewhere, \lutron\ (ransom), \lutro“\, to ransom, and \lutr“sis\, ransoming or redemption, are found often. In strkjv@Acts:5:31| Christ is termed "Prince and Saviour." {With the hand} (\sun cheiri\). Songs:the correct text. The Pharisees had accused Stephen of blaspheming "against Moses and God" (6:11|). Stephen here answers that slander by showing how Moses led the people out of Egypt in co-operation (\sun\) with the hand of the Angel of Jehovah.

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:7:39 @{To whom} (\h“i\). That is Moses, this Moses. {Would not be} (\ouk ˆthelˆsan genesthai\). Aorist active, negative aorist, were unwilling to become (\genesthai\) obedient. {Thrust him from them} (\ap“santo\). Indirect middle of the very verb used of the man (verse 27|) who "thrust" Moses away from him. {Turned back} (\estraphˆsan\). Second aorist passive indicative of \streph“\, to turn. They yearned after the fleshpots of Egypt and even the gods of Egypt. It is easy now to see why Stephen has patiently led his hearers through this story. He is getting ready for the home-thrust.

rwp@Acts:7:41 @{They made a calf} (\emoschopoiˆsan\). First aorist active indicative of \moschopoie“\, here only in the N.T. and unknown elsewhere. The LXX (Exodus:32:3|) has \epoiˆse moschon\ from which phrase the word is evidently made. Aaron made the calf, but so did the people (Exodus:32:35|). {The idol} (\t“i eid“l“i\). Stephen calls it by the right name. The people said it was their way of worshipping Jehovah! Songs:the Egyptians worshipped the bull Apis at Memphis as the symbol of Osiris (the sun). They had another sacred bull Mnevis at Leontopolis. \Eid“lon\ (from \eidos\, form or figure) is the image or likeness of anything. The heathen worship the god through the image or idol. {Rejoiced} (\euphrainonto\). Imperfect, middle, kept on rejoicing (Exodus:32:6,18|) or making merry.

rwp@Acts:7:42 @{Gave them up} (\pared“ken\). First aorist active indicative of \paradid“mi\. This same form occurs three times like clods on a coffin in a grave in strkjv@Romans:1:24,26,28| where Paul speaks of God giving the heathen up to their lusts. {To serve the host of heaven} (\latreuein tˆi stratiƒi tou ouranou\). The verb \latreu“\ is used of the worship of God (Matthew:4:10|) as well as of idols as here (from \latron\, hire, \latris\, hireling, then to serve). But the worship of the host of heaven (Deuteronomy:17:3; strkjv@2Kings:17:16; strkjv@21:3; strkjv@2Chronicles:33:3,5; strkjv@Jeremiah:8:2; strkjv@19:13|) is Sabaism or worship of the host (\stratia\) of heaven (sun, moon, and stars) instead of the Lord of hosts. This star-worship greatly injured the Jews. {In the book of the prophets} (\en bibl“i t“n prophˆt“n\). That is the twelve minor prophets which the Jews counted as one book (cf. strkjv@Acts:13:40|). This quotation is from strkjv@Amos:5:25-27|. The greater prophets were Isaiah, Jeremiah, Ezekiel. {Slain beasts} (\sphagia\). Here only in the N.T. (from strkjv@Amos:5:25|) \sphagˆ\, slaughter, \sphaz“\, to slay.

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:7:46 @{Asked} (\ˆitˆsato\). Aorist middle (indirect) indicative, asked for himself (as a favour to himself). Cf. strkjv@2Samuel:7:2f|. {A habitation} (\skˆn“ma\). Like strkjv@Psalms:132:5|, but it was a house that David proposed to build (2Samuel:7:2|), not a tent (\skˆnˆ\) which already existed. \Skˆn“ma\ here means a more permanent abode (\oikon\, house, in verse 47|), though from the same root as \skˆnˆ\.

rwp@Acts:7:49 @{What manner of house} (\Poion oikon\). What sort of a house? This interrogative is sometimes scornful as in strkjv@4:7; strkjv@Luke:6:32ff.| (Page). Songs:Stephen shows by Isaiah that Solomon was right that the temple was not meant to "confine" God's presence and that Jesus had rightly shown that God is a spirit and can be worshipped anywhere by any individual of any race or land. It is a tremendous argument for the universality and spirituality of Christianity free from the shackles of Jewish racial and national limitations, but its very strength only angered the Sanhedrin to desperation.

rwp@Acts:7:51 @{Stiffnecked} (\sklˆrotrachˆloi\). From \sklˆros\ (hard) and \trachˆlos\, neck, both old words, but this compound only in the LXX and here alone in the N.T. Critics assume that Stephen was interrupted at this point because of the sharp tone of the speech. That may be true, but the natural climax is sufficient explanation. {Uncircumcised in heart} (\aperitmˆtoi kardiais\). Late adjective common in LXX and here only in the N.T. Verbal of \peritemn“\, to cut around and \a\ privative. Both of these epithets are applied to the Jews in the O.T. (Exodus:32:9; strkjv@33:3,5; strkjv@34:9; strkjv@Leviticus:26:41; strkjv@Deuteronomy:9:6; strkjv@Jeremiah:6:10|). \Kardiais\ is locative plural like \“sin\ (ears), but some MSS. have genitive singular \kardias\ (objective genitive). No epithet could have been more galling to these Pharisees than to be turned "uncircumcised in heart" (Romans:2:29|). They had only the physical circumcision which was useless. {Ye always} (\humeis aei\). Emphatic position of humeis and "always" looks backward over the history of their forefathers which Stephen had reviewed. {Resist} (\antipiptete\). Old word to fall against, to rush against. Only here in the N.T., but used in the O.T. which is here quoted (Numbers:27:14|). Their fathers had made "external worship a substitute for spiritual obedience" (Furneaux). Stephen has shown how God had revealed himself gradually, the revelation sloping upward to Christ Jesus. "And as he saw his countrymen repeating the old mistake--clinging to the present and the material, while God was calling them to higher spiritual levels--and still, as ever, resisting the Holy Spirit, treating the Messiah as the patriarchs had treated Joseph, and the Hebrews Moses--the pity of it overwhelmed him, and his mingled grief and indignation broke out in words of fire, such as burned of old on the lips of the prophets" (Furneaux). Stephen, the accused, is now the accuser, and the situation becomes intolerable to the Sanhedrin.

rwp@Acts:7:55 @{And Jesus standing} (\kai Iˆsoun hest“ta\). Full of the Holy Spirit, gazing steadfastly into heaven, he saw God's glory and Jesus "standing" as if he had risen to cheer the brave Stephen. Elsewhere (save verse 56| also) he is pictured as sitting at the right hand of God (the Session of Christ) as in strkjv@Matthew:26:64; strkjv@Mark:16:19; strkjv@Acts:2:34; strkjv@Ephesians:1:20; strkjv@Colossians:3:1; strkjv@Hebrews:1:3|.

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

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

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

rwp@Acts:7:60 @{Kneeled down} (\theis ta gonata\). Second aorist active participle of \tithˆmi\, placing the knees (on the ground). This idiom is not in the old Greek for kneeling, but Luke has it five times (Luke:22:41; strkjv@Acts:7:60; strkjv@9:40; strkjv@22:36; strkjv@21:5|) and Mark once (15:19|). Jesus was standing at the right hand of God and Stephen knelt before him in worship and called on him in prayer. {Lay not this sin to their charge} (\mˆ stˆsˆis autois tautˆn tˆn hamartian\). First aorist (ingressive) active subjunctive with \mˆ\, regular Greek idiom, Place not to them or against them (dative \autois\) this sin. The very spirit of Jesus towards his enemies as he died upon the Cross (Luke:23:34|). {He fell asleep} (\ekoimˆthˆ\). First aorist passive indicative of \koima“\, to put to sleep. Old verb and the metaphor of sleep for death is common in all languages, but it is peculiarly appropriate here as Jesus used it of Lazarus. See also strkjv@Acts:13:36; strkjv@1Corinthians:15:18|, etc. Our word cemetery (\koimˆtˆrion\) is the sleeping place of the dead. Knowling calls \ekoimˆthˆ\ here "a picture word of rest and calmness which stands in dramatic contrast to the rage and violence of the scene."

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

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

rwp@Acts:8:4 @{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:8:9 @{Simon} (\Sim“n\). One of the common names (Josephus, _Ant_. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Acts:13:6-12; strkjv@19:11-19|), "a perfect absurdity" (Spitta, _Apostelgeschichte_, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to _Semoni Sanco Deo Fidio Sacrum_ which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full" (Furneaux). {Which beforetime used sorcery} (\proupˆrchen mageu“n\). An ancient idiom (periphrastic), the present active participle \mageu“n\ with the imperfect active verb from \prouparch“\, the idiom only here and strkjv@Luke:23:12| in the N.T. Literally "Simon was existing previously practising magic." This old verb \mageu“\ is from \magos\ (a \magus\, seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. {Amazed} (existan“n). Present active participle of the verb \existan“\, later form of \existˆmi\, to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as \mageu“n\. {Some great one} (\tina megan\). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word \magoi\ (magi) has a good sense in strkjv@Matthew:2:1|, but here and in strkjv@Acts:13:6| it has the bad sense like our "magic."

rwp@Acts:8:11 @{Because that of long time he had amazed them with his sorceries} (\dia to hikan“i chron“i tais magiais exestakenai autous\). Causal use of \dia\ with the accusative articular infinitive (perfect active _Koin‚_ form and transitive, \exestakenai\). Same verb as in verse 9| participle \existan“n\ and in verse 13| imperfect passive \existato\ (cf. also strkjv@2:7| already). \Chron“i\ is associative instrumental and \magiais\ instrumental case.

rwp@Acts:8:12 @{They were baptized} (\ebaptizonto\). Imperfect passive (repetition, from time to time), while {believed} (\episteusan\) is constative aorist antecedent to the baptism. Note dative case of Philip with \episteusan\. Note the gospel of Philip "concerning the kingdom of God, and the name of Jesus Christ."

rwp@Acts:8:13 @{And Simon also himself believed} (\Hosea:de Sim“n kai autos episteusen\). Note the same verb in the aorist tense \episteusen\. What did he believe? Evidently that Jesus was this "power of God" not himself (Simon). He saw that the miracles wrought by Philip in the name of Christ were genuine while he knew that his own were frauds. He wanted this power that Philip had to add to his own pretensions. "He was probably half victim of self-delusion, half conscious impostor" (Furneaux). He was determined to get this new "power," but had no sense of personal need of Jesus as Saviour for his sins. Songs:he submitted to baptism (\baptistheis\, first aorist passive participle of \baptiz“\), clear proof that baptism does not convey salvation. {He continued with Philip} (\ˆn proskarter“n t“i Philipp“i\). Periphrastic imperfect of the verb \proskartere“\ (see on ¯2:46|). He stuck to Philip (dative case) to find out the secret of his power. {Beholding} (\the“r“n\). Watching the signs and miracles (powers, \dunameis\ that threw his "power" in the shade) as they were wrought (\ginomenas\, present middle participle of \ginomai\). The more he watched the more the wonder grew (\existato\). He had "amazed" (verse 9|) the people by his tricks and he was himself more "amazed" than they by Philip's deeds.

rwp@Acts:8:14 @{That Samaria had received} (\hoti dedektai hˆ Samaria\). The district here, not the city as in verse 5|. Perfect middle indicative of \dechomai\ retained in indirect discourse. It was a major event for the apostles for now the gospel was going into Samaria as Jesus had predicted (1:8|). Though the Samaritans were nominally Jews, they were not held so by the people. The sending of Peter and John was no reflection on Philip, but was an appropriate mission since "many Christian Jews would be scandalized by the admission of Samaritans" (Furneaux). If Peter and John sanctioned it, the situation would be improved. John had once wanted to call down fire from heaven on a Samaritan village (Luke:9:54|).

rwp@Acts:8:15 @{That they might receive} (\hop“s lab“sin\). Second aorist active subjunctive of \lamban“\, final clause with \hop“s\. Did they wish the Samaritan Pentecost to prove beyond a doubt that the Samaritans were really converted when they believed? They had been baptized on the assumption that the Holy Spirit had given them new hearts. The coming of the Holy Spirit with obvious signs (cf. strkjv@10:44-48|) as in Jerusalem would make it plain.

rwp@Acts:8:18 @{When Simon saw} (\Id“n de ho Sim“n\). This participle (second aorist active of \hora“\) shows plainly that those who received the gift of the Holy Spirit spoke with tongues. Simon now saw power transferred to others. Hence he was determined to get this new power. {He offered them money} (\prosˆnegken chrˆmata\). Second aorist active indicative of \prospher“\. He took Peter to be like himself, a mountebank performer who would sell his tricks for enough money. Trafficking in things sacred like ecclesiastical preferments in England is called "Simony" because of this offer of Simon.

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

rwp@Acts:8:24 @{Pray ye for me} (\Deˆthˆte humeis huper emou\). Emphasis on \humeis\ (you). First aorist passive imperative. Simon is thoroughly frightened by Peter's words, but shows no sign of personal repentance or change of heart. He wants to escape the penalty for his sin and hopes that Peter can avert it. Peter had clearly diagnosed his case. He was an unconverted man in spite of his profession of faith and baptism. There is no evidence that he ever changed his life at all. {Which} (\h“n\). Genitive by attraction of the accusative relative \ha\ to case of the unexpressed antecedent \tout“n\ (of those things), a common Greek idiom.

rwp@Acts:8:26 @{Toward the South} (\kata mesˆmbrian\). Old word from \mesos\ and \hˆmera\, midday or noon as in strkjv@Acts:22:16|, the only other example in the N.T. That may be the idea here also, though "towards the South" gets support from the use of \kata liba\ in strkjv@Acts:27:12|. {The same is desert} (\hautˆ estin erˆmos\). Probably a parenthetical remark by Luke to give an idea of the way. One of the ways actually goes through a desert. Gaza itself was a strong city that resisted Alexander the Great five months. It was destroyed by the Romans after war broke out with the Jews.

rwp@Acts:8:27 @{A eunuch of great authority} (\eunouchos dunastˆs\). Eunuchs were often employed by oriental rulers in high posts. _Dynasty_ comes from this old word \dunastˆs\ used of princes in strkjv@Luke:1:52| and of God in strkjv@1Timothy:6:15|. Eunuchs were not allowed to be Jews in the full sense (Deuteronomy:23:1|), but only proselytes of the gate. But Christianity is spreading to Samaritans and to eunuchs. {Candace} (\Kandakˆs\). Not a personal name, but like Pharaoh and Ptolemy, the title of the queens of Ethiopia. This eunuch apparently brought the gospel to Ethiopia. {Treasure} (\gazˆs\). Persian word, common in late Greek and Latin for the royal treasure, here only in the N.T. {For to worship} (\proskunˆs“n\). Future active participle expressing purpose, a common idiom in the ancient Greek, but rare in the N.T. (Robertson, _Grammar_, p. 1128).

rwp@Acts:8:29 @{Join thyself} (\kollˆthˆti\). See this vivid word (be glued to, first aorist passive imperative) already in strkjv@5:13; strkjv@Luke:10:11; strkjv@15:15|. Philip probably jumped on the running board on the side of the chariot.

rwp@Acts:8:30 @{Understandest thou what thou readest?} (\Ara ge gin“skeis ha anagin“skeis?\) The interrogative particle \ara\ and the intensive particle \ge\ indicate doubt on Philip's part. The play (\paranomasia\) upon the words in the Greek is very neat: {Do you know what you know again (read)?} The verb for read (\anagin“sko\) means to know the letters again, recognize, read. The famous comment of Julian about the Christian writings is often quoted: \Anegn“n, egn“n, kategn“n\ (I read, I understood, I condemned). The keen retort was: \Anegn“s, all'ouk egn“s, ei gar egn“s, ouk an kategn“s\ (You read, but did not understand; for if you had understood, you would not have condemned).

rwp@Acts:8:33 @{Was taken away} (\ˆrthˆ\). First aorist passive indicative of \air“\, to take away. It is not clear what the meaning is here either in the Hebrew or the LXX. Knowling suggests that the idea is that justice was withheld, done away with, in his death, as it certainly was in the death of Christ.

rwp@Acts:8:35 @{Beginning from this scripture} (\arxamenos apo tˆs graphˆs tautˆs\). As a text. Philip needed no better opening than this Messianic passage in Isaiah. {Preached unto him Jesus} (\euˆggelisato aut“i ton Iˆsoun\). Philip had no doubt about the Messianic meaning and he knew that Jesus was the Messiah. There are scholars who do not find Jesus in the Old Testament at all, but Jesus himself did (Luke:24:27|) as Philip does here. Scientific study of the Old Testament (historical research) misses its mark if it fails to find Christ the Center of all history. The knowledge of the individual prophet is not always clear, but after events throw a backward light that illumines it all (1Peter:1:11f.; strkjv@2Peter:1:19-21|).

rwp@Acts:8:36 @{What doth hinder me to be baptized?} (\Ti k“luei me baptisthˆnai?\). Evidently Philip had said something about baptism following faith and conversion. Verse 37| is not a genuine part of Acts, a western addition. Later baptismal liturgies had it.

rwp@Acts:8:40 @{He preached the gospel} (\euˆggelizeto\). Imperfect middle describing the evangelistic tour of Philip "till he came to Caesarea" (\he“s tou elthein auton\, genitive articular infinitive with the preposition \he“s\ and the accusative of general reference) where he made his home and headquarters thereafter (Acts:21:28|) and was known as the Evangelist.

rwp@Acts:9:2 @{Asked} (\ˆitˆsato\). First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that "Saul as a Pharisee makes request of a Sadducee" (the high priest) either Caiaphas if before A.D. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas. {Letters} (\epistolas\). Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts strkjv@26:10|) and "the estate of the elders" (22:5|), that is the Sanhedrin. {To Damascus} (\eis Damaskon\). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Corinthians:11:32|). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul's persecution in Judea and still worshipped in the synagogues. Paul's language in strkjv@Acts:26:11| seems to mean that Damascus is merely one of other "foreign cities" to which he carried the persecution. {If he found} (\ean heurˆi\). Third class condition with aorist subjunctive retained after secondary tense (asked). {The Way} (\tˆs hodou\). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in strkjv@19:9,23; strkjv@22:4; strkjv@24:14,22| or the way of salvation (16:17|) or the way of the Lord (18:25|). It is a Jewish definition of life as in strkjv@Isaiah:40:3| "the way of the Lord," strkjv@Psalms:1:6| "the way of the righteous," "the way of the wicked." Jesus called himself "the way" (John:14:6|), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. {That he might bring them bound} (\hop“s dedemenous agagˆi\). Final clause with \hop“s\ (less common than \hina\) and aorist (effective) subjunctive (\agagˆi\, reduplicated aorist of \ag“\, common verb) and perfect passive participle (\dedemenous\) of \de“\, in a state of sheer helplessness like his other victims both men and women. Three times (8:3; strkjv@9:2; strkjv@22:4|) this fact of persecuting women is mentioned as a special blot in Paul's cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Timothy:1:15|).

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

rwp@Acts:9:5 @{Lord} (\kurie\). It is open to question if \kurie\ should not here be translated "Sir" as in strkjv@16:30| and in strkjv@Matthew:21:29,30; strkjv@John:5:7; strkjv@12:21; strkjv@20:15|; and should be so in strkjv@John:9:36|. It is hardly likely that at this stage Saul recognized Jesus as Lord, though he does so greet him in strkjv@22:10| "What shall I do, Lord?" Saul may have recognized the vision as from God as Cornelius says "Lord" in strkjv@10:4|. Saul surrendered instantly as Thomas did (John:20:28|) and as little Samuel (1Samuel:3:9|). This surrender of the will to Christ was the conversion of Saul. He saw a real Person, the Risen Christ, to whom he surrendered his life. On this point he never wavered for a moment to the end.

rwp@Acts:9:7 @{That journeyed with him} (\hoi sunodeuontes aut“i\). Not in the older Greek, but in the _Koin‚_, with the associative instrumental. {Speechless} (\eneoi\). Mute. Only here in N.T., though old word. {Hearing the voice, but beholding no man} (\akouontes men tˆs ph“nˆs, mˆdena de the“rountes\). Two present active participles in contrast (\men, de\). In strkjv@22:9| Paul says that the men "beheld the light" (\to men ph“s etheasanto\), but evidently did not discern the person. Paul also says there, "but they heard not the voice of him that spake to me" (\tˆn de ph“nˆn ouk ˆkousan tou lalountos moi\). Instead of this being a flat contradiction of what Luke says in strkjv@9:7| it is natural to take it as being likewise (as with the "light" and "no one") a distinction between the "sound" (original sense of \ph“nˆ\ as in strkjv@John:3:8|) and the separate words spoken. It so happens that \akou“\ is used either with the accusative (the extent of the hearing) or the genitive (the specifying). It is possible that such a distinction here coincides with the two senses of \ph“nˆ\. They heard the sound (9:7|), but did not understand the words (22:9|). However, this distinction in case with \akou“\, though possible and even probable here, is by no means a necessary one for in strkjv@John:3:8| where \ph“nˆn\ undoubtedly means "sound" the accusative occurs as Luke uses \ˆkousen ph“nˆn\ about Saul in strkjv@Acts:9:4|. Besides in strkjv@22:7| Paul uses \ˆkousa ph“nˆs\ about himself, but \ˆkousa ph“nˆn\ about himself in strkjv@76:14|, interchangeably.

rwp@Acts:9:8 @{He saw nothing} (\ouden eblepen\). Imperfect active indicative, was seeing nothing. "The glory of that light" (22:11|) when he saw Jesus had blinded his eyes now wide open (\ane“igmen“n\, perfect passive participle of \anoig“\ with double reduplication). The blindness was proof that something had happened to him and that it was no hallucination that he had seen the Risen Christ. Saul arose after the others were on their feet. {They led him by the hand} (\cheirag“gountes\). From \cheirag“gos\ (\cheir\, hand and \ag“\, to lead). Only here in the N.T., but in LXX and late writers though not in the old Greek. It was a pathetic picture to see the masterful Saul, victorious persecutor and conqueror of the disciples, now helpless as a child.

rwp@Acts:9:9 @{Not seeing} (\mˆ blep“n\). The usual negative \mˆ\ of the participle. It was a crisis for Saul, this sudden blindness for three days (\hˆmeras treis\, accusative of extent of time). Later (Galatians:4:15|) Paul has an affection of the eyes which may have been caused by this experience on the road to Damascus or at least his eyes may have been predisposed by it to weakness in the glare of the Syrian sun in the land where today so much eye trouble exists. He neither ate nor drank anything, for his appetite had gone as often happens in a crisis of the soul. These must have been days of terrible stress and strain.

rwp@Acts:9:10 @{Ananias} (\Hananias\). Name common enough (cf. strkjv@5:1| for another Ananias) and means "Jehovah is gracious." _Nomen et omen_ (Knowling). This Ananias had the respect of both Jews and Christians in Damascus (22:12|). {In a vision} (\en horamati\). Zeller and others scout the idea of the historicity of this vision as supernatural. Even Furneaux holds that "it is a characteristic of the Jewish Christian sources to point out the Providential ordering of events by the literary device of a vision," as "in the early chapters of Matthew's and Luke's Gospels." He is content with this "beautiful expression of the belief" with no interest in the actual facts. But that is plain illusion, not to say delusion, and makes both Paul and Luke deceived by the story of Ananias (9:10-18; strkjv@22:12-16,26|). One MS. of the old Latin Version does omit the vision to Ananias and that is basis enough for those who deny the supernatural aspects of Christianity.

rwp@Acts:9:12 @{Coming in and laying} (\eiselthonta kai epithenta\). Second aorist (ingressive) active participles picturing the punctiliar act as a sort of indirect discourse after verbs of sensation (Robertson, _Grammar_, pp. 1040-2). Some ancient documents do not have "in a vision" here. {Receive his sight} (\anablepsei\). First aorist active subjunctive with \hop“s\ (purpose). See again as in strkjv@9:17|.

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

rwp@Acts:9:14 @{Hath authority} (\echei exousian\). Probably Ananias had received letters from the Christians left in Jerusalem warning him of the coming of Saul. The protest of Ananias to Jesus against any dealing with Saul is a fine illustration of our own narrow ignorance in our rebellious moods against the will of God.

rwp@Acts:9:16 @{I will shew} (\hupodeix“\). Beforehand as a warning as in strkjv@Luke:3:7| and from time to time. {He must suffer} (\dei auton pathein\). Constative aorist active infinitive (\pathein\, from \pasch“\) covering the whole career of Saul. Suffering is one element in the call that Saul receives. He will learn "how many things" (\hosa\) are included in this list by degrees and by experience. A glance at strkjv@2Corinthians:10-12| will show one the fulfilment of this prophecy. But it was the "gift" of Christ to Paul to go on suffering (\paschein\, present infinitive, strkjv@Phillipians:1:39|).

rwp@Acts:9:17 @{Laying his hands on him} (\epitheis ep' auton tas cheiras\). As in the vision Saul saw (verse 12|). {Brother Saul} (\Saoul adelphe\). All suspicion has vanished and Ananias takes Saul to his heart as a brother in Christ. It was a gracious word to Saul now under suspicion on both sides. {The Lord, even Jesus} (\ho kurios, Iˆsous\). Undoubted use of \kurios\ as Lord and applied to Jesus. {Who appeared} (\ho ophtheis\). First aorist passive participle of \hora“\, was seen as in strkjv@26:16| and with the dative also (\soi\). {Thou camest} (\ˆrchou\). Imperfect indicative middle, "thou wert coming." {Be filled with the Holy Spirit} (\plˆstheis pneumatos hagiou\). This enduement of special power he will need as an apostle (Hackett) and as promised by Jesus (1:8; strkjv@Galatians:2:7|).

rwp@Acts:9:18 @{Fell off} (\apepesan\). Second aorist active indicative (note--an ending like first aorist) of \apopipt“\, old verb, but here alone in the N.T. {As if it were scales} (\h“s lepides\). Chiefly late word (LXX) from \lep“\, to peel, and only here in the N.T. See Tobit strkjv@11:13, "The white film peeled from his eyes" (\elepisthˆ\). Luke does not say that actual "scales" fell from the eyes of Saul, but that it felt that way to him as his sight returned, "as if" (\h“s\). Medical writers use the word \lepis\ for pieces of the skin that fall off (Hobart, _Medical Language of St. Luke_, p. 39). Luke may have heard Paul tell of this vivid experience. {Was baptized} (\ebaptisthˆ\). First aorist passive indicative. Apparently by Ananias (22:16|) as a symbol of the new life in Christ already begun, possibly in the pool in the house of Judas as today water is plentiful in Damascus or in Abana or Pharpar (Furneaux), better than all the waters of Israel according to Naaman (2Kings:5:12|).

rwp@Acts:9:19 @{Was strengthened} (\enischuthˆ\). First aorist passive indicative of \enischu“\, to receive strength (\ischus\), comparatively late verb and here only in the N.T. save strkjv@Luke:22:43| where it is doubtful. Poor verse division. This clause belongs in sense to verse 18|. {Some days} (\hˆmeras tinas\). An indefinite period, probably not long, the early period in Damascus before Saul left for Arabia (Galatians:1:13-24|).

rwp@Acts:9:20 @{He proclaimed Jesus} (\ekˆrussen ton Iˆsoun\). Imperfect indicative, inchoative, began to preach. Jesus, not Christ, is the correct text here. He did this first preaching in the Jewish synagogues, a habit of his life when possible, and following the example of Jesus. {That he is the Son of God} (\hoti houtos estin ho huios tou theou\). This is Paul's platform as a Christian preacher, one that he always occupied to the very end. It was a complete reversal of his previous position. Jesus had turned him completely around. It is the conclusion that Saul now drew from the vision of the Risen Christ and the message through Ananias. By "the Son of God" Saul means the Messiah of promise and hope, the Messianic sense of the Baptist (John:1:34|) and of Nathanael (John:1:49|) for Saul is now proclaiming his faith in Jesus in the very synagogues where he had meant to arrest those who professed their faith in him. Peter laid emphasis on the Resurrection of Jesus as a glorious fact and proclaimed Jesus as Lord and Christ. Paul boldly calls Jesus the Son of God with full acknowledgment of his deity from the very start. Thomas had come to this place slowly (John:20:28|). Saul begins with this truth and never leaves it. With this faith he can shake the world. There is no power in any other preaching.

rwp@Acts:9:21 @{Were amazed} (\existanto\). Imperfect middle indicative of \existˆmi\. They continued to stand out of themselves in astonishment at this violent reversal in Saul the persecutor. {Made havock} (\porthˆsas\). First aorist active participle of \porthe“\, to lay waste, an old verb, but only here and strkjv@Galatians:1:13,23| by Paul, an interesting coincidence. It is the old proverb about Saul among the prophets (1Samuel:10:12|) revived with a new meaning (Furneaux). {Had come} (\elˆluthei\). Past perfect indicative active. {Might bring} (\agagˆi\). Second aorist (effective) active subjunctive of \ag“\ with \hina\ (purpose). {Bound} (\dedemenous\). Perfect passive participle of \de“\. Interesting tenses.

rwp@Acts:9:22 @{Increased the more} (\mƒllon enedunamouto\). Imperfect passive indicative of \endunamo“\, to receive power (late verb), progressive increase in strength as opposition grew. Saul's recantation stirred controversy and Saul grew in power. See also Paul in strkjv@Phillipians:4:13; strkjv@1Timothy:1:12; strkjv@2Timothy:2:1; strkjv@4:17; strkjv@Romans:4:20|. Christ, the dynamo of spiritual energy, was now pouring power (Acts:1:8|) into Paul who is already filled with the Holy Spirit (Acts:9:17|). {Confounded} (\sunechunnen\). Imperfect active indicative of \sunchunn“\ (late form of \sunche“\, to pour together, commingle, make confusion. The more Saul preached, the more the Jews were confused. {Proving} (\sunbibaz“n\). Present active participle of \sunbibaz“\, old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in strkjv@16:10| of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality "the Messiah" (\ho Christos\). This method of argument Paul continued to use with the Jews (Acts:17:3|). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Galatians:1:12-24|). Luke makes no mention of this important event, but he leaves ample room for it at this point.

rwp@Acts:9:23 @{When many days were fulfilled} (\H“s eplˆrounto hˆmerai hikanai\). Imperfect passive indicative of \plˆro“\, old and common verb, were in process of being fulfilled. How "many" (considerable, \hikanai\, common word for a long period) Luke does not say nor does he say that Saul spent all of this period in Damascus, as we know from strkjv@Galatians:1:16-18| was not the case. Paul there states definitely that he went away from Damascus to Arabia and returned there before going back to Jerusalem and that the whole period was about "three years" which need not mean three full years, but at least portions of three. Most of the three years was probably spent in Arabia because of the two explosions in Damascus (before his departure and on his return) and because he was unknown in Jerusalem as a Christian on his arrival there. It cannot be argued from the frequent lacunae in the Acts that Luke tells all that was true or that he knew. He had his own methods and aims as every historian has. We are at perfect liberty to supplement the narrative in the Acts with items from Paul's Epistles. Songs:we must assume the return of Saul from Arabia at this juncture, between verses 22,23|, when Saul resumed his preaching in the Jewish synagogues with renewed energy and grasp after the period of mature reflection and readjustment in Arabia. {Took counsel together} (\sunebouleusanto\). First aorist (effective) middle indicative of \sunbouleu“\, old and common verb for counselling (\bouleu“\) together (\sun\). Things had reached a climax. It was worse than before he left for Arabia. Paul was now seeing the fulfilment of the prophecy of Jesus about him (9:16|). {To kill him} (\anelein auton\). Second aorist (effective) active infinitive of \anaire“\, to take up, to make away with, to kill (Luke:23:32; strkjv@Acts:12:1|, etc.). The infinitive expresses purpose here as is done in verse 24| by \hop“s\ and the aorist active subjunctive of the same verb (\anel“sin\). Saul now knew what Stephen had suffered at his hands as his own life was in peril in the Jewish quarter of Damascus. It was a picture of his old self. He may even have been scourged here (2Corinthians:11:24|).

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

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

rwp@Acts:9:27 @{Took him} (\epilabomenos\). Second aorist middle (indirect) participle of \epilamban“\, common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Acts:4:36; strkjv@11:22|) to win the favour of the apostles, Peter in particular (Galatians:1:19|) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them. {To the apostles} (\pros tous apostolous\). Both Barnabas and James are termed apostles in the general sense, though not belonging to the twelve, as Paul did not, though himself later a real apostle. Songs:Barnabas introduced Saul to Peter and vouched for his story, declared it fully (\diˆgˆsato\, in detail) including Saul's vision of Jesus (\eiden ton kurion\) as the vital thing and Christ's message to Saul (\elalˆsen aut“i\) and Saul's bold preaching (\ˆparrˆsiasato\, first aorist middle indicative of \parrˆsiaz“\ from \pan--rˆsia\ telling it all as in strkjv@Acts:2:29|). Peter was convinced and Saul was his guest for two weeks (Galatians:1:18|) with delightful fellowship (\historˆsai\). He had really come to Jerusalem mainly "to visit" (to see) Peter, but not to receive a commission from him. He had that from the Lord (Galatians:1:1f.|). Both Peter and James could tell Saul of their special experiences with the Risen Christ. Furneaux thinks that Peter was himself staying at the home of Mary the mother of John Mark (Acts:12:12|) who was a cousin of Barnabas (Colossians:4:10|). This is quite possible. At any rate Saul is now taken into the inner circle of the disciples in Jerusalem.

rwp@Acts:9:29 @{Preaching boldly} (\parrˆsiazomenos\). For a while. Evidently Saul did not extend his preaching outside of Jerusalem (Galatians:1:22|) and in the city preached mainly in the synagogues of the Hellenists (\pros tous Hellenistas\) as Stephen had done (Acts:8:9|). As a Cilician Jew he knew how to speak to the Hellenists. {Disputed} (\sunezˆtei\). Imperfect active of \sunzˆte“\, the very verb used in strkjv@6:9| of the disputes with Stephen in these very synagogues in one of which (Cilicia) Saul had probably joined issue with Stephen to his own discomfort. It was intolerable to these Hellenistic Jews now to hear Saul taking the place of Stephen and using the very arguments that Stephen had employed. {But they went about to kill him} (\Hoi de epecheiroun anelein auton\). Demonstrative \hoi\ with \de\ and the conative imperfect of \epicheire“\, to put the hand to, to try, an old verb used in the N.T. only three times (Luke:1:1; strkjv@Acts:9:29; strkjv@19:3|). They offer to Saul the same conclusive answer that he gave to Stephen, death. Paul tells how the Lord Jesus appeared to him at this juncture in a vision in the temple (Acts:22:17-21|) with the distinct command to leave Jerusalem and how Paul protested that he was willing to meet the fate of Stephen in whose death he had a shameful part. That is to Saul's credit, but the Lord did not want Saul to be put to death yet. His crown of martyrdom will come later.

rwp@Acts:9:30 @{Knew it} (\epignontes\). Second aorist active participle of \epigin“sk“\, to know fully. The disciples saw it clearly, so they {conducted} (\katˆgagon\, effective second aorist active indicative of \katag“\). {Sent forth} (\exapesteilan\). Double compound (\ex\, out, \apo\, away or off). Sent him out and off {to Tarsus} (\eis Tarson\). Silence is preserved by Luke. But it takes little imagination to picture the scene at home when this brilliant young rabbi, the pride of Gamaliel, returns home a preacher of the despised Jesus of Nazareth whose disciples he had so relentlessly persecuted. What will father, mother, sister think of him now?

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:9:33 @{Aenias} (\Ainean\). Old Greek name and so probably a Hellenistic Jew. He was apparently a disciple already (the saint, verse 32|). Luke the physician notes that he had been bed ridden for eight years. See on ¯5:15| for "bed" (\krabattou\) and ¯8:7; strkjv@Luke:5:18| for "paralyzed" (\paralelumenos\, perfect passive participle of \paralu“\ with \ˆn\, periphrastic past perfect passive).

rwp@Acts:9:34 @{Healeth} (\iƒtai\). Aoristic present middle indicative, heals here and now. {Make thy bed} (\str“son seaut“i\). First aorist (ingressive) active imperative of \str“nnumi\ (\-u“\). Old word with "bed" (\krabatton\) understood as the object. Literally, spread thy bed for thyself (dative case), what others for eight years have done for thee.

rwp@Acts:9:37 @{In an upper chamber} (\en huper“i“i\). See on ¯1:13|. Also in verse 39|. In that house. This service was rendered by the women, though Luke has \lousantes\ (masculine plural aorist active participle of \lou“\), a general way of saying "they washed." The interment was not hurried as in Jerusalem (Ananias and Sapphira) and the upper room is where the body was usually placed.

rwp@Acts:9:38 @{Delay not} (\mˆ oknˆsˆis\). Ingressive aorist active subjunctive in prohibition. Direct discourse and not indirect as late MSS. have (aorist active infinitive, \oknˆsai\). Possibly the two messengers started before Dorcas was quite dead, though we do not know. Peter had recently healed Aeneas and the disciples may have had faith enough to believe that he could raise the dead by the power of Christ. W. M. Ramsay doubts if Dorcas was really dead, but why see legends in these supernatural events?

rwp@Acts:9:39 @{Stood by him} (\parestˆsan aut“i\). Second aorist active indicative, intransitive, of \paristˆmi\). Vivid picture of this group of widows as they stood around Peter, weeping (\klaiousai\) and showing (\epideiknumenai\, present middle as belonging to themselves, pointing with pride to) the very inner garments (\chit“nas\) and outer garments (\himatia\), like the Latin _tunica_ and _toga_, which she made from time to time (\epoiei\, imperfect active, repeated action). It was a heart-breaking scene.

rwp@Acts:9:40 @{Put them all forth} (\ekbal“n ex“ pantas\). Second aorist (effective) active participle of \ekball“\, a rather strong word, perhaps with some difficulty. Cf. strkjv@Mark:5:40| which incident Peter may have recalled. The words are not genuine in strkjv@Luke:8:54|. Peter's praying alone reminds one of Elijah (1Kings:17:20|) and the widow's son and Elisha for the Shunammite's son (2Kings:4:33|). {Tabitha, arise} (\Tabeitha, anastˆthi\). With sublime faith like \Taleitha koum\ of Jesus in strkjv@Mark:5:41|. {She sat up} (\anekathisen\). Effective aorist active indicative of \anakathiz“\. Often in medical writers, only here in the N.T. and strkjv@Luke:7:15| where Westcott and Hort have in the margin the uncompounded form \ekathisen\. Vivid picture.

rwp@Acts:9:41 @{Raised her up} (\anestˆsen autˆn\). First aorist active indicative, transitive, of \anistˆmi\. {Presented} (\parestˆsen\). First aorist active indicative, transitive of \paristˆmi\ (cf. intransitive second aorist in verse 39| above). It was a joyful time for Peter, the widows, all the saints, and for Dorcas.

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

rwp@Acts:10:3 @{Coming in} (\eiselthonta\). Ingressive second aorist active participle, not present. Songs:punctiliar, "saw come," not "saw coming." Songs:also "say" or "speak," not "saying." Luke repeats the account of this vision to Cornelius twice (10:30; strkjv@11:13|) and also the story of the vision to Peter (10:1-16,28; strkjv@11:5|).

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:10:5 @{Fetch} (\metapempsai\). First aorist middle (indirect, for one's self) imperative of \metapemp“\, usual voice in ancient Greek with this verb in sense of sending another for one's own sake. Only in Acts in the N.T. See also strkjv@10:22|.

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:10:11 @{Beholdeth} (\the“rei\). Vivid historical present and change from past time. {Opened} (\ane“igmenon\, perfect passive participle with double reduplication, state of completion). {Descending} (\katabainon\). Present active participle describing the process. {Sheet} (\othonˆn\). Old word for linen cloth and only here in the N.T. Accusative case in apposition with \skeuos\ (vessel). {Let down} (\Kathiemenon\). Present passive participle of \Kathiˆmi\. Old verb, but in the N.T. only here and strkjv@Luke:5:19; strkjv@Acts:9:25|. Linear action here picturing the process, "being let down." {By four corners} (\tessarsin archais\). Instrumental case of \archˆ\, beginning. We say "end" or extremity for this use of the word. The picture is the sheet held up by four cords to which the sheet is fastened. strkjv@Isaiah:11:12| had said that Israel would be gathered from the four corners of the earth. Knowling follows Hobart in taking the four corners of the sheet to be a medical phrase for bandage (the end of a bandage).

rwp@Acts:10:12 @{Were} (\hupˆrchen\). Imperfect of \huparch“\ in sense of \ˆn\, to exist, be. Fish are not mentioned, perhaps because the sheet had no water, though they were clean and unclean also (Leviticus:11:9; strkjv@Deuteronomy:14:9|). {All manner of} (\panta\). Literally, all, but clearly all varieties, not all individuals. Both clean and unclean animals are in the sheet.

rwp@Acts:10:14 @{Not so, Lord} (\Mˆdam“s, kurie\). The negative \mˆdam“s\ calls for the optative \eiˆ\ (may it not be) or the imperative \est“\ (let it be). It is not \oudam“s\, a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay (\thuson\) the unclean animals as from the Lord (\kurie\) but declines it three times. {For I have never eaten anything} (\hoti oudepote ephagon pan\). Second aorist active indicative, I never did anything like this and I shall not do it now. The use of \pan\ (everything) with \oudepote\ (never) is like the Hebrew (_lo--k“l_) though a like idiom appears in the vernacular _Koin‚_ (Robertson, _Grammar_, p. 752). {Common and unclean} (\koinon kai akatharton\). \Koinos\ from epic \xunos\ (\xun, sun\, together with) originally meant common to several (Latin _communis_) as in strkjv@Acts:2:44; strkjv@4:32; strkjv@Titus:1:4; strkjv@Jude:1:3|. The use seen here (also strkjv@Mark:7:2,5; strkjv@Romans:14:14; strkjv@Hebrews:10:29; strkjv@Revelation:21:27; strkjv@Acts:10:28; strkjv@11:8|), like Latin _vulgaris_ is unknown in ancient Greek. Here the idea is made plain by the addition of \akatharton\ (unclean), ceremonially unclean, of course. We have the same double use in our word "common." See on ¯Mark:7:18f.| where Mark adds the remarkable participle \kathariz“n\ (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God's plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.

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

rwp@Acts:10:23 @{Lodged them} (\exenisen\). Active voice here rather than passive as in strkjv@10:6|. {Accompanied him} (\sunˆlthan aut“i\). Associative instrumental case after verb. The wisdom of having these half dozen Jewish Christians from Joppa with Peter in the house of Cornelius in Caesarea becomes manifest in Jerusalem (11:12|).

rwp@Acts:10:27 @{As he talked with him} (\sunomil“n aut“i\). Present active participle of \sunomile“\, rare compound and here alone in the N.T., with associative instrumental case. The uncompounded verb is common enough though in the N.T. only in strkjv@Luke:24:14| which see and strkjv@Acts:20:11; strkjv@24:26|. {Findeth} (\heuriskei\). Vivid historical present indicative active. {Come together} (\sunelˆluthotas\). Second perfect active participle of \sunerchomai\. It was an expectant group of Gentiles eager for Peter's interpretation of the vision of Cornelius.

rwp@Acts:10:28 @{How that it is an unlawful thing} (\h“s athemiton estin\). The conjunction \h“s\ is sometimes equivalent to \hoti\ (that). The old form of \athemitos\ was \athemistos\ from \themisto\ (\themiz“, themis\, law custom) and \a\ privative. In the N.T. only here and strkjv@1Peter:4:3| (Peter both times). But there is no O.T. regulation forbidding such social contact with Gentiles, though the rabbis had added it and had made it binding by custom. There is nothing more binding on the average person than social custom. On coming from the market an orthodox Jew was expected to immerse to avoid defilement (Edersheim, _Jewish Social Life_, pp. 26-28; Taylor's _Sayings of the Jewish Fathers_, pp. 15, 26, 137, second edition). See also strkjv@Acts:11:3; strkjv@Galatians:2:12|. It is that middle wall of partition between Jew and Gentile (Ephesians:2:14|) which Jesus broke down. {One of another nation} (\allophul“i\). Dative case of an old adjective, but only here in the N.T. (\allos\, another, \phulon\, race). Both Juvenal (_Sat_. XIV. 104, 105) and Tacitus (_History_, V. 5) speak of the Jewish exclusiveness and separation from Gentiles. {And yet unto} (\kamoi\). Dative of the emphatic pronoun (note position of prominence) with \kai\ (\crasis\) meaning here "and yet" or adversative "but" as often with \kai\ which is by no means always merely the connective "and" (Robertson, _Grammar_, pp. 1182f.). Now Peter takes back both the adjectives used in his protest to the Lord (verse 14|) "common and unclean." It is a long journey that Peter has made. He here refers to "no one" (\mˆdena\), not to "things," but that is great progress.

rwp@Acts:10:31 @{Is heard} (\eisˆkousthˆ\). Sort of timeless first aorist passive indicative as is "are had in remembrance" (\emnˆsthˆsan\. See verse 4| "are gone up for a memorial").

rwp@Acts:10:33 @{And thou hast well done that thou art come} (\su te kal“s epoiˆsas paragenomenos\). "And thou didst well in coming." A regular formula for expressing thanks as in strkjv@Phillipians:4:14; strkjv@3John:1:6; strkjv@2Peter:1:19|. The participle completes the idea of \kal“s poie“\ neatly. Cornelius commends Peter for his courage in breaking away from Jewish custom and takes no offence at the implied superiority of the Jews over the Gentiles. Cornelius and his circle of kinsmen and close friends are prepared soil for a new era in the history of Christianity. The Samaritans were now nominal Jews and the Ethiopian eunuch was a single case, but here Peter the chief apostle, not Philip the preaching deacon (evangelist), was involved. It was a crisis. Cornelius reveals an open mind for the message of God through Peter. {Commanded thee} (\prostetagmena soi\). Perfect passive participle with the dative case (\soi\). Cornelius is a military man and he employs a military term (\prostass“\, old word to command). He is ready for orders from the Lord.

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

rwp@Acts:10:35 @{Acceptable to him} (\dektos aut“i\). Verbal adjective from \dechomai\. _Acceptabilis_. That is to say, a Gentile would not have to become a Jew in order to become a Christian. Evidently Peter had not before perceived this fact. On the great Day of Pentecost when he spoke of the promise "to all those afar off" (2:39|) Peter understood that they must first become Jews and then Christians. The new idea that now makes a revolution in Peter's outlook is precisely this that Christ can and will save Gentiles like this Cornelius group without their becoming Jews at all.

rwp@Acts:10:36 @{The word which he sent} (\ton logon hon apesteilen\). Many ancient MSS. (so Westcott and Hort) read merely \ton logon apesteilen\ (he sent the word). This reading avoids the anacoluthon and inverse attraction of \logon\ to the case of the relative \hon\ (which). {Preaching good tidings of peace through Jesus Christ} (\euaggelizomenos eirˆnˆn dia Iˆsou Christou\). Gospelizing peace through Jesus Christ. There is no other way to have real peace between individuals and God, between races and nations, than by Jesus Christ. Almost this very language occurs in strkjv@Ephesians:2:17| where Paul states that Jesus on the cross "preached (gospelized) peace to you who are afar off and peace to you who are near." Peter here sees what Paul will see later with great clearness. {He is Lord of all} (\houtos estin pant“n kurios\). A triumphant parenthesis that Peter throws in as the reason for his new truth. Jesus Christ is Lord of all, both Jews and Gentiles.

rwp@Acts:10:37 @{Ye know} (\humeis oidate\). Peter reminds his Gentile audience that the main facts concerning Jesus and the gospel were known to them. Note emphatic expression of \humeis\ (you). {Beginning} (\arxamenos\). The Textus Receptus has \arxamenon\ (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with \rhˆma\ used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in strkjv@Luke:23:5|. Here is this aorist middle participle almost used like an adverb. See a similar loose use of \arxamenos\ in the same sense by Peter in strkjv@Acts:1:22|. The baptism of John is given as the _terminus a quo_. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (10:37-44|) corresponds in broad outline with Mark's Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John's Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation.

rwp@Acts:10:38 @{Jesus of Nazareth} (\Iˆsoun ton apo Nazareth\). Jesus the one from Nazareth, the article before the city identifying him clearly. The accusative case is here by \prolepsis\, Jesus being expressed for emphasis before the verb "anointed" and the pronoun repeated pleonastically after it. "Jesus transfers the mind from the gospel-history to the personal subject of it" (Hackett). {God anointed him} (\echrisen, auton, ho theos\). First aorist active of the verb \chri“\, to anoint, from which the verbal \Christos\ is formed (Acts:2:36|). The precise event referred to by Peter could be the Incarnation (Luke:1:35f.|), the Baptism (Luke:3:22|), the Ministry at Nazareth (Luke:4:14|). Why not to the life and work of Jesus as a whole? {Went about doing good} (\diˆlthen euerget“n\). Beautiful description of Jesus. Summary (constative) aorist active of \dierehomai\, to go through (\dia\) or from place to place. The present active participle \euerget“n\ is from the old verb \euergete“\ (\eu\, well, \ergon\, work) and occurs only here in the N.T. The substantive \euergetˆs\ (benefactor) was often applied to kings like Ptolemy Euergetes and that is the sense in strkjv@Luke:22:25| the only N.T. example. But the term applies to Jesus far more than to Ptolemy or any earthly king (Cornelius a Lapide). {And healing} (\kai i“menos\). And in particular healing. Luke does not exclude other diseases (cf. strkjv@Luke:13:11,16|), but he lays special emphasis on demoniacal possession (cf. strkjv@Mark:1:23|). {That were oppressed} (\tous katadunasteuomenous\). Present passive articular participle of \katadunasteu“\. A late verb in LXX and papyri. In the N.T. only here and strkjv@James:2:6| (best MSS.). One of the compounds of \kata\ made transitive. The reality of the devil (the slanderer, \diabolos\) is recognized by Peter. {For God was with him} (\hoti ho theos ˆn met' autou\). Surely this reason does not reveal "a low Christology" as some charge. Peter had used the same language in strkjv@Acts:7:9| and earlier in strkjv@Luke:1:28,66| as Nicodemus does in strkjv@John:3:2|.

rwp@Acts:10:39 @{And we are witnesses} (\kai hˆmeis martures\). Compare "ye yourselves know" (verse 37|). Peter thus appeals to what the audience know and to what the disciples know. He made the same claim about personal witnesses of the Resurrection of Jesus at Pentecost (2:32|). Here Peter affirms full knowledge of the work of Jesus in Judea (for whole country including Galilee and Perea) and Jerusalem (given mainly in John's Gospel). In the Greek \h“n\ (which) is attracted into the genitive case to agree with the antecedent \pant“n\ (all), a common enough idiom. {Whom also they slew} (\hon kai aneilan\). Second aorist active indicative of \anaire“\ with \a\ as often in Acts (2:23; strkjv@5:30|). But note \kai\ (also) in the old MSS., not in the Textus Receptus. They "also" slew him, went that far, "this crowning atrocity" (Vincent), \kai\ could here be "even." {Hanging him on a tree} (\kremasantes epi xulou\). This same expression used by Peter in strkjv@5:30| which see for discussion.

rwp@Acts:10:41 @{Chosen before} (\prokecheirotonˆmenois\). Perfect passive participle dative plural from \procheirotone“\, to choose or designate by hand (\cheirotone“, cheir\, hand, and \tein“\, to stretch, as in strkjv@Acts:14:23; strkjv@2Corinthians:8:19|), beforehand (\pro\), a double compound as old as Plato, but here alone in the N.T. Peter is evidently stating the thing as it happened and not trying to make a convincing story by saying that both friends and foes saw him after his resurrection. It is the "historian's candour" (Paley) in Luke here that adds to the credibility of the narrative. The sceptical Jews would not have believed and Jesus was kept from open contact with the world of sin after his Passion. {To us who did eat and drink with him} (\hˆmin hoitines sunephagomen kai sunepiomen aut“i\). The "who" (\hoitines\) is first person agreeing with "us" (\hˆmin\). Second aorist active indicative of the common verbs \sunesthi“\ and \sumpin“\. \Aut“i\ is associative instrumental case. There are difficulties to us in understanding how Jesus could eat and drink after the resurrection as told here and in strkjv@Luke:24:41-3|, but at any rate Peter makes it clear that it was no hallucination or ghost, but Jesus himself whom they saw after he rose from the dead, "after the rising as to him" (\meta to anastˆnai auton\, \meta\ with the accusative articular infinitive second aorist active and the accusative \auton\ of general reference). Furneaux dares to think that the disciples misunderstood Jesus about eating after the resurrection. But that is to deny the testimony merely because we cannot explain the transition state of the body of Jesus.

rwp@Acts:10:42 @{He charged} (\parˆggeilen\). First aorist active indicative as in strkjv@1:4|. There Jesus is the subject and so probably here, though Page insists that \ho theos\ (God) is here because of verse 40|. {To testify} (\diamarturasthai\). First aorist middle infinitive. See on ¯2:40|. {Ordained} (\h“rismenos\). Perfect passive participle of \horiz“\, old verb, to mark out, to limit, to make a horizon. {Judge} (\kritˆs\). The same point made by Peter in strkjv@1Peter:4:5|. He does not use the word "Messiah" to these Gentiles though he did say "anointed" (\echrisen\) in verse 38|. Peter's claim for Jesus is that he is the Judge of Jew and Gentile (living and dead).

rwp@Acts:10:43 @{Every one that believeth} (\panta ton pisteuonta\). This accusative active participle of general reference with the infinitive in indirect discourse is the usual idiom. Only \labein\ (second aorist active infinitive of \lamban“\) is not indirect statement so much as indirect command or arrangement. The prophets bear witness to Jesus Christ to this effect. It is God's plan and no race distinctions are drawn. Peter had already said the same thing at Pentecost (2:38|), but now he sees himself that Gentiles do not have to become Jews, but have only to believe in Jesus as Messiah and Judge as foretold by the prophets. It was glorious news to Cornelius and his group. {Through his name} (\dia tou onomatos autou\), not as a _title_ or magic formula (Acts:18:13|), but the power of Christ himself represented by his name.

rwp@Acts:10:44 @{While Peter yet spake} (\eti lalountos tou Petrou\). Genitive absolute of present participle, still going on. {The Holy Ghost fell} (\epepesen to pneuma to hagion\). Second aorist active indicative of \epipipt“\, old verb to fall upon, to recline, to come upon. Used of the Holy Spirit in strkjv@8:16; strkjv@10:44; strkjv@11:15|. It appears that Peter was interrupted in his sermon by this remarkable event. The Jews had received the Holy Spirit (2:4|), the Samaritans (8:17|), and now Gentiles. But on this occasion it was before baptism, as was apparently true in Paul's case (9:17f.|). In strkjv@8:16; strkjv@19:5| the hands of the apostles were also placed after baptism on those who received the Holy Spirit. Here it was unexpected by Peter and by Cornelius and was indubitable proof of the conversion of these Gentiles who had accepted Peter's message and had believed on Jesus Christ as Saviour.

rwp@Acts:10:45 @{They of the circumcision which believed} (\hoi ek peritomˆs pistoi\). The believing ones of the circumcision, more exactly. {Were amazed} (\exestˆsan\). Second aorist active indicative, intransitive, of \existˆmi\. They stood out of themselves. {On the Gentiles also} (\kai epi ta ethnˆ\). Or, even upon the Gentiles. {Was poured out} (\ekkechutai\). Present perfect passive retained in indirect discourse of \ekche“\ or \ekchun“\, old verb, used metaphorically of the Holy Spirit also in strkjv@2:17| (from strkjv@Joel:2:28f.|), strkjv@Acts:2:33|.

rwp@Acts:10:47 @{Can any man forbid the water?} (\Mˆti to hud“r dunatai k“l–sai tis?\). The negative \mˆti\ expects the answer _No_. The evidence was indisputable that these Gentiles were converted and so were entitled to be baptized. See the similar idiom in strkjv@Luke:6:39|. Note the article with "water." Here the baptism of the Holy Spirit had preceded the baptism of water (Acts:1:5; strkjv@11:16|). "The greater had been bestowed; could the lesser be withheld?" (Knowling). {That these should not be baptized} (\tou mˆ baptisthˆnai toutous\). Ablative case of the articular first aorist passive infinitive of \baptiz“\ with the redundant negative after the verb of hindering (\k“l–sai\) and the accusative of general reference (\toutous\). The redundant negative after the verb of hindering is not necessary though often used in ancient Greek and in the _Koin‚_ (papyri). Without it see strkjv@Matthew:19:14; strkjv@Acts:8:36| and with it see strkjv@Luke:4:42; strkjv@24:16; strkjv@Acts:14:18|. Cf. Robertson, _Grammar_, pp. 1061, 1094, 1171. The triple negatives here are a bit confusing to the modern mind (\mˆti\ in the question, \k“l–sai\, to hinder or to cut off, \mˆ\ with \baptisthˆnai\). Literally, Can any one cut off the water from the being baptized as to these? Meyer: "The water is in this animated language conceived as the element offering itself for the baptism." {As well as we} (\h“s kai hˆmeis\). The argument was conclusive. God had spoken. Note the query of the eunuch to Philip (Acts:8:36|).

rwp@Acts:10:48 @{Commanded} (\prosetaxen\). First aorist active indicative. Peter himself abstained from baptizing on this occasion (cf. Paul in strkjv@1Corinthians:1:14|). Evidently it was done by the six Jewish brethren. {Them to be baptized} (\autous baptisthˆnai\). Accusative of general reference with the first aorist passive infinitive. {In the name of Jesus Christ} (\en t“i onomati Iˆsou Christou\). The essential name in Christian baptism as in strkjv@2:38; strkjv@19:5|. But these passages give the authority for the act, not the formula that was employed (Alvah Hovey in Hackett's _Commentary_. See also chapter on the Baptismal Formula in my _The Christ of the Logia_). "Golden days" (\aurei dies\, Bengel) were these for the whole group.

rwp@Acts:11:1 @{In Judea} (\kata tˆn Ioudaian\). Throughout Judea (probably all Palestine), distributive use of \kata\. The news from Casearea spread like wildfire among the Jewish Christians. The case of the Samaritans was different, for they were half Jews, though disliked. But here were real Romans even if with Jewish affinities. {Had received} (\edexanto\). First aorist middle indicative. The English idiom requires "had" received, the Greek has simply "received."

rwp@Acts:11:2 @{They that were of the circumcision} (\hoi ek peritomˆs\). Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in strkjv@10:46| is confined to the six brethren with Peter in Caesarea (11:12|). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In strkjv@Galatians:2:12| the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Acts:15:5|) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter's vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in verse 1|, but are not referred to in verse 2|. Apparently they are in contrast with the circumcision party in the church. {Contended} (\diekrinonto\). Imperfect middle of the common verb \diakrin“\, to {separate}. Here to separate oneself apart (\dia\), to take sides against, to make a cleavage (\dia\, two, in two) as in strkjv@Jude:1:9|. Songs:Peter is at once put on the defensive as the contention went on. It is plain that Peter was not regarded as any kind of pope or overlord.

rwp@Acts:11:6 @{When I had fastened my eyes} (\atenisas\). This personal touch Peter adds from his own experience. See on strkjv@Luke:4:20; strkjv@Acts:3:4,12| for this striking verb \ateniz“\, to stretch the eyes towards, first aorist active participle here. {I considered} (\katanoe“\). Imperfect active of \kataneo“\ to put the mind down on, to ponder, I was pondering. {And saw} (\kai eidon\). Second aorist active indicative, saw in a flash.

rwp@Acts:11:10 @{Was drawn up} (\anespasthˆ\). Instead of \anelˆmpthˆ\ (was taken up) in strkjv@10:16|. First aorist passive indicative of \anaspa“\, old verb, but in N.T. only in strkjv@Luke:14:5| and here.

rwp@Acts:11:12 @{Making no distinction} (\mˆden diakrinanta\). Songs:Westcott and Hort (first aorist active participle) instead of \mˆden diakrinomenon\ "nothing doubting" (present middle participle) like strkjv@10:20|. The difference in voice shows the distinction in meaning. {We entered into the man's house} (\eisˆlthomen eis ton oikon tou andros\). Peter confesses it, but shows that the other six went in also. He avoids mention of Cornelius's name and office.

rwp@Acts:11:13 @{Standing and saying} (\stathenta kai eiponta\). More precisely, "stand and say" (punctiliar act, first aorist passive and second aorist active participles). {Fetch Simon} (\metapempsai Sim“na\). First aorist middle imperative. Third time mentioned (10:5,22; strkjv@11:13|). Perhaps Peter is anxious to make it plain that he did not go of his own initiative into the house of Cornelius. He went under God's direct orders.

rwp@Acts:11:14 @{Whereby thou shalt be saved, thou and all thy house} (\en hois s“thˆsˆi su kai pƒs ho oikos sou\). Future passive indicative of \s“z“\, to save. Clearly Cornelius was unsaved in spite of his interest in Jewish worship. Clearly also the household of Cornelius would likewise be won to Christ by the words of Simon Peter. This is household conversion before the household baptism (10:48; strkjv@11:17|).

rwp@Acts:11:15 @{As I began to speak} (\en t“i arxasthai me lalein\). \En\ with the locative of the articular aorist infinitive \arxasthai\ (punctiliar action simply) and the accusative of general reference. The second infinitive \lalein\ (to speak) is dependent on \arxasthai\, "In the beginning to speak as to me." {Even as on us at the beginning} (\h“sper kai eph' hˆmƒs en archˆi\). Peter recalls vividly the events at Pentecost, the speaking with tongues and all. It is noteworthy that Peter does not here repeat his sermon. "He rests his defence, not on what he said, but on what God did" (Furneaux).

rwp@Acts:11:16 @{I remembered} (\emnˆsthˆn\). First aorist passive indicative of the common verb \mimnˆsk“\, to remind. Peter recalls the very words of Jesus as reported in strkjv@Acts:1:5|. Peter now understands this saying of Jesus as he had not done before. That is a common experience with us all as new experiences of grace open richer veins in God's truth (John:12:16|). Peter clearly sees that the water baptism is merely the symbol or picture of the spiritual baptism in the heart.

rwp@Acts:11:17 @{The like gift} (\tˆn isˆn d“rean\). The equal gift, equal in quality, rank, or measure. Common word. {When we believed} (\pisteusasin\). First aorist active participle of \pisteu“\ in the dative case. It agrees both with \hˆmin\ (unto us) and with \autois\ (unto them), "having believed on the Lord Jesus Christ." Both classes (Gentiles and Jews) trusted in Christ, and both received the Holy Spirit. {Who was I} (\eg“ tis ˆmˆn\). Note order, "_I_, who was I." "{That I could withstand God}" (\dunatos k“l–sai ton theon\). Literally, "able to withstand or hinder God." It is a rhetorical question, really two questions. Who was I? Was I able to hinder God? Peter's statement of the facts made an unanswerable defence. And yet Peter (Galatians:2:11|) will later in Antioch play the coward before emissaries from Jerusalem on this very point of eating with Gentile Christians.

rwp@Acts:11:18 @{Held their peace} (\hˆsuchasan\). Ingressive aorist active indicative of \hˆsuchaz“\, old verb to be quiet, to keep quiet. The wrangling (verse 2|) ceased. The critics even "glorified God" (\edoxasan\, ingressive aorist again). {Then to the Gentiles also} (\Ara kai tois ethnesin\). \Ergo\ as in strkjv@Luke:11:20,48| and like \ara oun\ in strkjv@Romans:5:18|. In ancient Greek inferential \ara\ cannot come at the beginning of a clause as here. It was reluctant acquiescence in the undoubted fact that God had "granted repentance unto life" to these Gentiles in Caesarea, but the circumcision party undoubtedly looked on it as an exceptional case and not to be regarded as a precedent to follow with other Gentiles. Peter will see in this incident (Acts:15:8|) the same principle for which Paul contends at the Jerusalem Conference. Furneaux suggests that this conduct of Peter in Caesarea, though grudgingly acquiesced in after his skilful defence, decreased his influence in Jerusalem where he had been leader and helped open the way for the leadership of James the Lord's brother.

rwp@Acts:11:19 @{They therefore that were scattered abroad} (\hoi men oun diasparentes\). Precisely the same words used in strkjv@8:4| about those scattered by Saul (which see) and a direct reference to it is made by the next words, "upon the tribulation that arose about Stephen" (\apo tˆs thlipse“s tˆs genomenˆs epi Stephan“i\). As a result of (\apo\), in the case of (\epi\) Stephen. From that event Luke followed Saul through his conversion and back to Jerusalem and to Tarsus. Then he showed the activity of Peter outside of Jerusalem as a result of the cessation of the persecution from the conversion of Saul with the Gentile Pentecost in Caesarea and the outcome in Jerusalem. Now Luke starts over again from the same persecution by Saul and runs a new line of events up to Antioch parallel to the other, probably partly following. {Except to Jews only} (\ei mˆ monon Ioudaiois\). Clearly these disciples did not know anything about the events in Caesarea and at first their flight preceded that time. But it was a wonderful episode, the eager and loyal preaching of the fleeing disciples. The culmination in Antioch was probably after the report of Peter about Caesarea. This Antioch by the Orontes was founded 300 B.C. by Seleucus Nicator and was one of five cities so named by the Seleucides. It became the metropolis of Syria though the Arabs held Damascus first. Antioch ranked next to Rome and Alexandria in size, wealth, power, and vice. There were many Jews in the cosmopolitan population of half a million. It was destined to supplant Jerusalem as the centre of Christian activity.

rwp@Acts:11:20 @{Spake} (\elaloun\). Inchoative imperfect active, began to speak. For them it was an experiment. {Unto the Greeks also} (\kai pros tous Hellˆnas\). This is undoubtedly the correct reading in spite of Hellenists (\Hellˆnistas\) or Grecian Jews in B E H L P. \Hellˆnas\ is read by A and D and a corrector of Aleph. The presence of "also" or "even" (\kai\) in Aleph A B makes no sense unless "Greeks" is correct. Hellenists or Grecian Jews as Christians were common enough as is seen in strkjv@Acts:2; 6|. Saul also had preached to the Hellenists in Jerusalem (9:29|). Hellenists were merely one kind of Jews in contrast with those who spoke Aramaic (Acts:6|). It is true that the case of Cornelius was first in importance, but it is not clear that it was before the work in Antioch. Probably the report of the work among the Greeks in Antioch reached Jerusalem after Peter's defence in strkjv@11:1-18|. That explains the calm tone about it and also why Barnabas and not Peter was sent to investigate. Peter and John (Acts:8|) had condoned Philip's work in Samaria and Peter was the agent in the work among the Romans in Caesarea. His position was now well-known and his services discounted for this new crisis. These Greeks in Antioch were apparently in part pure heathen and not "God-fearers" like Cornelius. A man of wisdom was called for. These preachers were themselves Hellenists (verse 19|) and open to the lessons from their environment without a vision such as Peter had at Joppa. "It was a departure of startling boldness" (Furneaux) by laymen outside of the circle of official leaders.

rwp@Acts:11:21 @{The hand of the Lord was with them} (\ˆn cheir kuriou met' aut“n\). This O.T. phrase (Exodus:9:3; strkjv@Isaiah:59:1|) is used by Luke (Luke:1:66; strkjv@Acts:4:28,30; strkjv@13:11|). It was proof of God's approval of their course in preaching the Lord Jesus to Greeks. {Turned unto the Lord} (\epestrepsen epi ton kurion\). First aorist active indicative of \epistreph“\, common verb to turn. The usual expression for Gentiles turning to the true God (14:15; strkjv@15:3,19; strkjv@26:18,20; strkjv@1Thessalonians:1:9|). Here "Lord" refers to "the Lord Jesus" as in verse 20|, though "the hand of the Lord" is the hand of Jehovah, clearly showing that the early disciples put Jesus on a par with Jehovah. His deity was not a late development read back into the early history.

rwp@Acts:11:22 @{Came to the ears} (\ˆkousthˆ eis ta “ta\). First aorist passive indicative of \akou“\, was heard in the ears. {Of the church which was in Jerusalem} (\tˆs ekklˆsias tˆs en Ierousalˆm\). Not yet was the term "church" applied to the group of disciples in Antioch as it is in strkjv@11:26; strkjv@13:1|. {They sent forth} (\exapesteilan\). First aorist active indicative of the double compound verb \ex-apo-stell“\, to send out and away. The choice of Barnabas was eminently wise. He already had a position of leadership in Jerusalem because of his generosity (4:36f.|) and his championship of Saul after his conversion (9:27|). He was originally from Cyprus and probably had personal friends among some of the leaders in this new movement. He was to investigate the work of the travelling preachers (verse 19|) all the way to Antioch (\he“s Antiocheias\).

rwp@Acts:11:23 @{The grace of God, was glad} (\tˆn charin tˆn tou theou echarˆ\). Note repetition of the article, "the grace that of God." The verb (second aorist passive indicative of \chair“\) has the same root as \charis\. See the same _suavis paronomasia_ in strkjv@Luke:1:28|. "Grace brings gladness" (Page). "A smaller man would have raised difficulties as to circumcision or baptism" (Furneaux). {He exhorted} (\parekalei\). Imperfect active, picturing the continuous encouragement from Barnabas. {With purpose of heart} (\tˆi prothesei tˆs kardias\). Placing before (from \pro-tithˆmi\), old word for set plan as in strkjv@Acts:27:13; strkjv@Romans:8:28|. The glow of the first enthusiasm might pass as often happens after a revival. Barnabas had a special gift (4:36|) for work like this. {Cleave unto the Lord} (\prosmenein [en] t“i kuri“i\). Dative case (locative if \en\ is genuine) of \kurios\ (here Jesus again) after \prosemenein\ to keep on remaining loyal to (present active infinitive). Persistence was needed in such a pagan city.

rwp@Acts:11:24 @{For} (\hoti\). Because. This is the explanation of the conduct of Barnabas. The facts were opposed to the natural prejudices of a Jew like Barnabas, but he rose above such racial narrowness. He was a really good man (\agathos\). See strkjv@Romans:5:7| for distinction between \agathos\ and \dikaios\, righteous, where \agathos\ ranks higher than \dikaios\. Besides, Barnabas was full of the Holy Spirit (like Peter) and of faith and so willing to follow the leading of God's Spirit and take some risks. This is a noble tribute paid by Luke. One wonders if Barnabas was still living when he wrote this. Certainly he was not prejudiced against Barnabas though he will follow the fortunes of Paul after the separation (15:36; 41|). {Was added unto the Lord} (\prosetethˆ t“i kuri“i\). First aorist passive indicative of \prostithˆmi\, common verb to add to. These people were added to the Lord Jesus before they were added to the church. If that were always true, what a difference it would make in our churches.

rwp@Acts:11:25 @{To seek for Saul} (\anazˆtˆsai Saulon\). First aorist (effective) active infinitive of purpose. \Anazˆte“\ is a common verb since Plato, but in the N.T. only here and strkjv@Luke:2:44,45|, to seek up and down (\ana\), back and forth, to hunt up, to make a thorough search till success comes. It is plain from strkjv@Galatians:1:21| that Saul had not been idle in Cilicia. Tarsus was not very far from Antioch. Barnabas probably knew that Saul was a vessel of choice (Acts:9:15|) by Christ for the work among the Gentiles. He knew, of course, of Saul's work with the Hellenists in Jerusalem (9:29|) and echoes of his work in Cilicia and Syria had probably come to him. Songs:to Tarsus he goes when he saw the need for help. "He had none of the littleness which cannot bear the presence of a possible rival" (Furneaux). Barnabas knew his own limitations and knew where the man of destiny for this crisis was, the man who already had the seal of God upon him. The hour and the man met when Barnabas brought Saul to Antioch. The door was open and the man was ready, far more ready than when Jesus called him on the road to Damascus. The years in Cilicia and Syria were not wasted for they had not been idle. If we only knew the facts, it is probable that Saul also had been preaching to Hellenes as well as to Hellenists. Jesus had definitely called him to work among the Gentiles (9:15|). In his own way he had come to the same place that Peter reached in Caesarea and that Barnabas now holds in Antioch. God always has a man prepared for a great emergency in the kingdom. The call of Barnabas was simply the repetition of the call of Christ. Songs:Saul came.

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

rwp@Acts:11:27 @{Prophets} (\prophˆtai\). Christian prophets these were (cf. strkjv@13:1|) who came from Jerusalem (the headquarters, strkjv@8:15|). Judas and Silas are called prophets (14:4; strkjv@15:32|). They were not just fore-tellers, but forth-tellers. The prophet had inspiration and was superior to the speaker with tongues (1Corinthians:14:3|). John was a prophet (Luke:7:26|). We need prophets in the ministry today.

rwp@Acts:11:28 @{Signified} (\esˆmainen\). Imperfect active in Westcott and Hort, but aorist active \esˆmƒnen\ in the margin. The verb is an old one from \sˆma\ (\sˆmeion\) a sign (cf. the symbolic sign in strkjv@21:11|). Here Agabus (also in strkjv@21:10|) does predict a famine through the Holy Spirit. {Should be} (\mellein esesthai\). \Mell“\ occurs either with the present infinitive (16:27|), the aorist infinitive (12:6|), or the future as here and strkjv@24:15; strkjv@27:10|. {Over all the world} (\eph' holˆn tˆn oikoumenˆn\). Over all the inhabited earth (\gˆn\, understood). Probably a common hyperbole for the Roman empire as in strkjv@Luke:2:1|. Josephus (_Ant_. VIII. 13, 4) appears to restrict it to Palestine. {In the days of Claudius} (\epi Klaudiou\). He was Roman Emperor A.D. 41-44. The Roman writers (Suetonius, Dio Cassius, Tacitus) all tell of dearths (_assiduae sterilitates_) during the brief reign of Claudius who was preceded by Caligula and followed by Nero.

rwp@Acts:11:29 @{Every man according to his ability} (\kath“s euporeito tis\). Imperfect middle of \eupore“\, to be well off (from \euporos\), old verb, but here alone in the N.T., "as any one was well off." The sentence is a bit tangled in the Greek from Luke's rush of ideas. Literally, "Of the disciples, as any one was able (or well off), they determined (\h“risan\, marked off the horizon) each of them to send relief (\eis diakonian\, for ministry) to the brethren who dwelt in Judaea." The worst of the famine came A.D. 45. The warning by Agabus stirred the brethren in Antioch to send the collection on ahead.

rwp@Acts:11:30 @{Sending} (\aposteilantes\). First aorist active participle of \apostell“\, coincident action with \epoiˆsan\ (did). {To the elders} (\pros tous presbuterous\). The first use of that term for the Christian preachers. In strkjv@20:17,28| "elders" and "bishops" are used interchangeably as in strkjv@Titus:1:5,7|. The term probably arose gradually and holds a position in the church similar to the same term in the synagogue. The apostles were apparently absent from Jerusalem at this time and they were no longer concerned with serving tables. In strkjv@21:18| Paul presented the later collection also to the elders. Since Peter and James (till his death) were in Jerusalem during the persecution in chapter 12 it is probable that the visit of Barnabas and Saul to Jerusalem came really after that persecution for Peter left Jerusalem (12:17|). The elders here mentioned may include the preachers in Judea also outside of Jerusalem (26:20|).

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

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

rwp@Acts:12:3 @{That it pleased the Jews} (\hoti areston estin tois Ioudaiois\). Indirect assertion with the present tense \estin\ retained. \Areston\ is the verbal adjective from \aresk“\ followed by the dative as in strkjv@John:8:29|. {Proceeded to seize} (\prosetheto sullabein\). A patent Hebraism in strkjv@Luke:20:11f.| already, and nowhere else in the N.T. It occurs in the LXX (Genesis:4:2; strkjv@8:12; strkjv@18:29|, etc.). Second aorist middle indicative of \prostithˆmi\ and the second aorist active infinitive of \sullamban“\. Literally, he added to seize, he seized Peter in addition to James. {The days of unleavened bread} (\hˆmerai t“n azum“n\). By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother's house the disciples gathered (12:12|).

rwp@Acts:12:4 @{When he had taken him} (\piasas\). See on ¯3:7| for same form. {He put him in prison} (\etheto eis phulakˆn\). Second aorist middle indicative of \tithˆmi\, common verb. This is the third imprisonment of Peter (4:3; strkjv@5:18|). {To four quaternions of soldiers} (\tessarsin tetradiois strati“t“n\). Four soldiers in each quaternion (\tetradion\ from \tetras\, four), two on the inside with the prisoner (chained to him) and two on the outside, in shifts of six hours each, sixteen soldiers in all, the usual Roman custom. Probably Agrippa had heard of Peter's previous escape (5:19|) and so took no chances for connivance of the jailors. {After the passover} (\meta to pascha\). The passover feast of eight days. "The stricter Jews regarded it as a profanation to put a person to death during a religious festival" (Hackett). Songs:Agrippa is more scrupulous than the Sanhedrin was about Jesus. {To bring him forth} (\anagagein auton\). Second aorist active infinitive of \anag“\, to lead up, old verb, used literally here. Peter was in the inner prison or lower ward and so would be led up to the judgment seat where Herod Agrippa would sit (cf. strkjv@John:19:13|). {To the people} (\t“i la“i\). Ethical dative, in the presence of and for the pleasure of the Jewish people.

rwp@Acts:12:7 @{Stood by him} (\epestˆ\). Ingressive second aorist active indicative of \ephistˆmi\, intransitive. This very form occurs in strkjv@Luke:2:9| of the sudden appearance of the angel of the Lord to the shepherds. Page notes that this second aorist of \ephistˆmi\ occurs seven times in the Gospel of Luke, eight times in the Acts, and nowhere else in the N.T. Note also the same form \apestˆ\ (departed from, from \aphistˆmi\, stood off from) of the disappearance of the angel in verse 10|. {In the cell} (\en t“i oikˆmati\). Literally, a dwelling place or habitation (from \oike“\, to dwell, \oikos\, house), but here not the prison as a whole as in Thucydides, but the room in the prison (cell) where Peter was chained to the two guards. Old word, but only here in the N.T. {He smote Peter on the side} (\pataxas tˆn pleuran tou Petrou\). More exactly, "smote the side of Peter." Strongly enough to wake Peter up who was sound asleep and yet not rouse the two guards. It was probably between 3 A.M. and 6 A.M., hours when changes in the guards were made. {Rise up} (\anasta\). Short form (_Koin‚_) of \anastˆthi\, second aorist active imperative of \anistˆmi\, intransitive. Songs:also strkjv@Acts:9:11| (Westcott and Hort text); strkjv@Ephesians:5:14|. {Fell off} (\exepesan\). Second aorist active with \a\ ending like first aorist of \expipt“\, old verb. This miracle was necessary if Peter was to escape without rousing the two guards.

rwp@Acts:12:8 @{Gird thyself} (\z“sai\). Direct middle first aorist (ingressive) imperative (Robertson, _Grammar_, pp. 806f.) from \z“nnumi\ (\z“nnu“\). Old verb, but in the N.T. only here and strkjv@John:21:18| (twice to Peter) where the active voice and the reflexive pronoun occur in the first example. The girdle was worn round the \chit“n\ or undergarment. {Bind on} (\hupodˆsai\). Indirect middle (by yourself or for yourself) first aorist imperative of \hupode“\, to bind under, old verb, only three times in the N.T. (Mark:6:9; strkjv@Acts:12:8; strkjv@Ephesians:6:15| (middle)). {Sandals} (\sandalia\). Persian word common from Herodotus on, a sole made of wood or leather covering the bottom of the foot and bound on with thongs. In the N.T. only here and strkjv@Mark:6:9|. In the LXX used indiscriminately with \hupodˆma\. {Cast about thee} (\peribalou\). Second aorist middle (indirect) imperative of \periball“\, old and common verb to throw around, especially clothing around the body as here. The \himation\ (outer garment) was put over the \chit“n\. It was not a hurried flight. {Follow me} (\akolouthei moi\). Present (linear) active imperative, keep on following me (associative instrumental case).

rwp@Acts:12:9 @{Wist not} (\ouk ˆidei\). Past perfect of \oida\ used as imperfect, did not know. {Followed} (\ˆkolouthei\). Imperfect active, kept on following as the angel had directed (verse 8|). That it was true (\hoti alˆthes estin\). Indirect assertion and so present tense retained. Note "true" (\alˆthes\) in the sense of reality or actuality. {Which was done} (\to ginomenon\). Present middle participle, that which was happening. {Thought he saw a vision} (\edokei horama blepein\). Imperfect active, kept on thinking, puzzled as he was. \Blepein\ is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in strkjv@Romans:1:22| or accusative of general reference as in strkjv@Acts:5:36; strkjv@8:9| (Robertson, _Grammar_, pp. 1036-40). Peter had had a vision in Joppa (10:10|) which Luke describes as an "ecstasy," but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up.

rwp@Acts:12:10 @{When they were past} (\dielthontes\). Second aorist active participle of \dierchomai\, transitive with \dia\ in composition. {The first and the second ward} (\pr“tˆn phulakˆn kai deuteran\). It is not clear to what this language refers. Some take it to mean single soldiers, using \phulakˆn\ in the sense of a guard (one before the door, one at the iron gate). But it seems hardly likely that the two soldiers with whom Peter had been stationed are meant. Probably the "first ward" means the two soldiers of the quaternion stationed by the door and the second ward some other soldiers, not part of the sixteen, further on in the prison by the iron gate. However understood, the difficulties of escape are made plain. {Unto the iron gate that leadeth into the city} (\epi tˆn pulˆn tˆn sidˆrƒn tˆn pherousan eis tˆn polin\). Note the triple use of the article (the gate the iron one the one leading into the city). For this resumptive use of the article see Robertson, _Grammar_, pp. 762, 764. This iron gate may have opened from a court out into the street and effectually barred escape. {Opened to them} (\ˆnoigˆ autois\). Second aorist passive indicative of \anoig“\, the usual later form though \ˆnoichthˆ\ (first aorist passive) occurs also, was opened. {Of its own accord} (\automatˆ\). Old compound adjective (\autos\, self, obsolete \ma“\, to desire eagerly, feminine form though masculine \automatos\ also used as feminine). In the N.T. only here and strkjv@Mark:4:28|. It was a strange experience for Peter. The Codex Bezae adds here "went down the seven steps" (\katebˆsan tous hepta bathmous\), an interesting detail that adds to the picture. {One street} (\rhumˆn mian\). The angel saw Peter through one of the narrow streets and then left him. We have no means of knowing precisely the location of the prison in the city. On "departed" (\apestˆ\) see on verse ¯7|.

rwp@Acts:12:11 @{Was come to himself} (\en heaut“i genomenos\). Second aorist middle participle of \ginomai\ with \en\ and the locative case, "becoming at himself." In strkjv@Luke:15:17| we have \eis heauton elth“n\ (coming to himself, as if he had been on a trip away from himself). {Now I know of a truth} (\nun oida alˆth“s\). There was no further confusion of mind that it was an ecstasy as in strkjv@10:10|. But he was in peril for the soldiers would soon learn of his escape, when the change of guards came at 6 A.M. {Delivered me} (\exeilato me\). Second aorist middle indicative of \exaire“\. The Lord rescued me of himself by his angel. {Expectation} (\prosdokias\). Old word from \prosdoka“\, to look for. In the N.T. only here and strkjv@Luke:21:26|. James had been put to death and the Jewish people were eagerly waiting for the execution of Peter like hungry wolves.

rwp@Acts:12:12 @{When he had considered} (\sunid“n\). Second aorist active participle of \suneidon\ (for the defective verb \sunora“\), to see together, to grasp as a whole, old verb, but in the N.T. only here and strkjv@14:6|, save the perfect indicative \sunoida\ (1Corinthians:4:4|) and participle (Acts:5:2|). It is the word from which \suneidˆsis\ (conscience) comes (Romans:2:15|). Peter's mind worked rapidly and he decided what to do. He took in his situation clearly. {To the house of Mary} (\epi tˆn oikian tˆs Marias\). Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians:4:10|), was also a man of property or had been (Acts:4:36f.|). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls "my son" (1Peter:5:13|) and whom he had met here. The upper room of strkjv@Acts:1:13| may have been in Mary's house and Mark may have been the man bearing a pitcher of water (Luke:22:10|) and the young man who fled in the Garden of Gethsemane (Mark:14:51f.|). There was a gate and portress here as in the house of the highpriest (John:18:16|). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. {Were gathered together and were praying} (\ˆsan sunˆthroismenoi kai proseuchomenoi\). Note difference in the tenses, one periphrastic past perfect passive (\sunathroiz“\ old verb, in the N.T. here only and strkjv@19:25| and the uncompounded \throiz“\ in strkjv@Luke:24:33|) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, \hikanoi\) of the disciples were there. One recalls the time when they had gathered to pray (4:31|) after Peter had told the disciples of the threats of the Sanhedrin (4:23|). God had rescued Peter then. Would he let him be put to death now as James had been?

rwp@Acts:12:13 @{When he knocked at the door of the gate} (\krousantos autou tˆn thuran tou pul“nos\). Genitive absolute with aorist active participle of \krou“\, common verb to knock or knock at. Songs:from the outside (Luke:13:25|). \Pul“n\ here is the gateway or passageway from the door (\thura\) that leads to the house. In verse 14| it is still the passageway without the use of \thura\ (door, so for both door and passageway). {To answer} (\hupakousai\). To listen under before opening. First aorist active infinitive of \hupakou“\, common verb to obey, to hearken. {A maid} (\paidiskˆ\). Portress as in strkjv@John:18:17|. A diminutive of \pais\, a female slave (so on an ostracon of second century A.D., Deissmann, _Light from the Ancient East_, p. 200). {Rhoda}. A rose. Women can have such beautiful names like Dorcas (Gazelle), Euodia (Sweet Aroma), Syntyche (Good Luck). Mark or Peter could tell Luke her name.

rwp@Acts:12:14 @{When she knew} (\epignousa\). Second aorist (ingressive) active participle of \epigin“sk“\, to know fully or in addition (\epi\), to recognize. She knew Peter and his voice from his frequent visits there. {For joy} (\apo tˆs charƒs\). From her joy (ablative case), life-like picture of the maid who left Peter standing outside with the door to the passageway unopened. Note the aorist tenses for quick action (\ouk ˆnoixen\), \eisdramousa\ (from \eistrech“\, defective verb, only here in the N.T.), \apˆggeilen\. {Stood} (\hestanai\). Second perfect active infinitive of \histˆmi\, intransitive, in indirect assertion with \ton Petron\ (Peter) accusative of general reference. The slave girl acted as if she were a member of the family (Furneaux), but she left Peter in peril.

rwp@Acts:12:16 @{Continued knocking} (\epemenen krou“n\). Imperfect active and present participle. Now all heard the knocking. {When they had opened} (\anoixantes\). First aorist active participle of \anoig“\ or \-numi\. The whole group rushed out to the courtyard this time to make sure. {They were amazed} (\exestˆsan\). The frequent second aorist active (intransitive) indicative of \existˆmi\.

rwp@Acts:12:17 @There were probably loud exclamations of astonishment and joy. {Beckoning with the hand} (\kataseisas tˆi cheiri\). First aorist active participle of \katasei“\, old verb to signal or shake down with the hand (instrumental case \cheiri\). In the N.T. only in strkjv@Acts:12:17; strkjv@13:16; strkjv@19:33; strkjv@21:40|. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, \sigƒin\, present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. {Declared} (\diˆgˆsato\). First aorist middle of \diˆgeomai\, old verb to carry through a narrative, give a full story. See also strkjv@Acts:9:27| of Barnabas in his defence of Saul. Peter told them the wonderful story. {Unto James and the brethren} (\Iak“b“i kai tois adelphois\). Dative case after \apaggeilate\ (first aorist active imperative). Evidently "James and the brethren" were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord's brother, is now the leading presbyter or elder in Jerusalem though there were a number (11:30; strkjv@21:18|). Paul even terms him apostle (Gal strkjv@1:19|), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts:12:2|) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts:15:13|). {To another place} (\eis heteron topon\). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts:15:7|) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Gal strkjv@2:7; strkjv@1Peter:1:1|) and apparently was in Rome with John Mark when he wrote the First Epistle (1Peter:5:13|), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of strkjv@2Corinthians:10:16| it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man's foundation (Romans:15:20|). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter strkjv@Acts:15|). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1Corinthians:9:5|).

rwp@Acts:12:18 @{As soon as it was day} (\Genomenˆs hˆmeras\). Genitive absolute, day having come. {No small stir} (\tarachos ouk oligos\). Litotes (\ouk oligos\), occurs eight times in the Acts as in strkjv@15:2|, and nowhere else in the N.T. \Tarachos\ (stir) is an old word from \tarass“\, to agitate. In the N.T only here and strkjv@19:23|. Probably all sixteen soldiers were agitated over this remarkable escape. They were responsible for the prisoner with their lives (cf. strkjv@Acts:16:27; strkjv@27:42|). Furneaux suggests that Manaen, the king's foster-brother and a Christian (13:1|), was the "angel" who rescued Peter from the prison. That is not the way that Peter looked at it. {What was become of Peter} (\ti ara ho Petros egeneto\). An indirect question with the aorist indicative retained. \Ara\ adds a syllogism (therefore) to the problem as in strkjv@Luke:1:66|. The use of the neuter \ti\ (as in strkjv@Acts:13:25|) is different from \tis\, though nominative like \Petros\, literally, "what then Peter had become," "what had happened to Peter" (in one idiom). See the same idiom in strkjv@John:21:21| (\houtos de ti\). {But this one what} (verb \genˆsetai\ not used).

rwp@Acts:12:19 @{He examined} (\anakrinas\). First aorist active participle of \anakrin“\, old verb to sift up and down, to question thoroughly, in a forensic sense (Luke:23:14; strkjv@Acts:4:9; strkjv@12:19; strkjv@28:18|). {That they should be put to death} (\apachthˆnai\). First aorist passive infinitive (indirect command) of \apag“\, old verb to lead away, especially to execution as in strkjv@Matthew:27:31|. Here it is used absolutely. This was the ordinary Roman routine and not a proof of special cruelty on the part of Herod Agrippa. {Tarried} (\dietriben\). Imperfect active. Herod Agrippa made his home in Jerusalem, but he went to Caesarea to the public games in honour of Emperor Claudius.

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

rwp@Acts:12:21 @{Upon a set day} (\taktˆi hˆmerƒi\). Locative case and the verbal adjective of \tass“\, to arrange, appoint, old word, here only in the N.T. Josephus (_Ant_. XVII. 6, 8; XIX. 8, 2) gives a full account of the occasion and the death of Herod Agrippa. It was the second day of the festival in honour of the Emperor Claudius, possibly his birthday rather than the _Quinquennalia_. The two accounts of Luke and Josephus supplement each other with no contradiction. Josephus does not mention the name of Blastus. {Arrayed himself in royal apparel} (\endusamenos esthˆta basilikˆn\). First aorist middle (indirect) participle of \endun“\ or \endu“\, common verb to put on. Literally, having put royal apparel on himself (a robe of silver tissue, Josephus says). The rays of the sun shone on this brilliant apparel and the vast crowd in the open amphitheatre became excited as Herod began to speak. {Made an oration} (\edˆmˆgorei\). Imperfect active of \dˆmˆgore“\, old verb from \dˆmˆgoros\ (haranguer of the people), and that from \dˆmos\ (people) and \agoreu“\, to harangue or address the people. Only here in the N.T. He kept it up.

rwp@Acts:12:23 @{Smote him} (\epataxen auton\). Effective aorist active indicative of \patass“\, old verb, used already in verse 7| of gentle smiting of the angel of the Lord, here of a severe stroke of affliction. Like Nebuchadnezzar (Daniel:4:30|) pride went before a fall. He was struck down in the very zenith of his glory. {Because} (\anth' h“n\). \Anti\ with the genitive of the relative pronoun, "in return for which things." He accepted the impious flattery (Hackett) instead of giving God the glory. He was a nominal Jew. {He was eaten of worms} (\genomenos sk“lˆkobr“tos\). Ingressive aorist middle participle, "becoming worm-eaten." The compound verbal adjective (\sk“lˆx\, worm, \br“tos\, eaten, from \bibr“sk“\) is a late word (II Macc. strkjv@9:9) of the death of Antiochus Epiphanes, used also of a tree (Theophrastus), here only in the N.T. The word \sk“lˆx\ was used of intestinal worms and Herodotus (IV. 205) describes Pheretima, Queen of Cyrene, as having swarms of worms which ate her flesh while still alive. Josephus (_Ant_. XIX. 8, 2) says that Herod Agrippa lingered for five days and says that the rotting of his flesh produced worms, an item in harmony with the narrative in Luke. Josephus gives further details, one a superstitious sight of an owl sitting on one of the ropes of the awning of the theatre while the people flattered him, an omen of his death to him. Luke puts it simply that God smote him. {Gave up the ghost} (\exepsuxen\). Effective aorist active of \ekpsuch“\, to breathe out, late verb, medical term in Hippocrates, in the N.T. only in strkjv@Acts:5:5,10; strkjv@12:23|. Herod was carried out of the theatre a dying man and lingered only five days.

rwp@Acts:12:25 @{From Jerusalem} (\ex Ierousalˆm\). Probably correct text, though D has \apo\. Westcott and Hort follow Aleph B in reading \eis\ (to) Jerusalem, an impossible reading contradicted by strkjv@11:29f.; strkjv@13:1|. The ministration (\diakonian\) referred to is that in strkjv@11:29f.| which may have taken place, in point of time, after the death of Herod. {Taking with them} (\sunparalabontes\). Taking along (\para\) with (\sun\) them, John Mark from Jerusalem (12:12|) to Antioch (13:1|). The aorist participle does not express subsequent action as Rackham here argues (Robertson, _Grammar_, pp. 861-863).

rwp@Acts:13:1 @{In the church that was there} (\kata tˆn ousan ekklˆsian\). Possibly distributed throughout the church (note "in the church" strkjv@11:26|). Now a strong organization there. Luke here begins the second part of Acts with Antioch as the centre of operations, no longer Jerusalem. Paul is now the central figure instead of Peter. Jerusalem had hesitated too long to carry out the command of Jesus to take the gospel to the whole world. That glory will now belong to Antioch. {Prophets and teachers} (\prophˆtai kai didaskaloi\). All prophets were teachers, but not all teachers were prophets who were for-speakers of God, sometimes fore-speakers like Agabus in strkjv@11:28|. The double use of \te\ here makes three prophets (Barnabas, Symeon, Lucius) and two teachers (Manaen and Saul). Barnabas heads the list (11:22|) and Saul comes last. Symeon Niger may be the Simon of Cyrene who carried the Saviour's cross. Lucius of Cyrene was probably one of the original evangelists (11:20|). The name is one of the forms of Luke, but it is certainly not Luke the Physician. Manaen shows how the gospel was reaching some of the higher classes (home of Herod Antipas). {Foster-brother} (\suntrophos\). Old word for nourished with or brought up with one _collactaneus_ (Vulgate). These are clearly the outstanding men in the great Greek church in Antioch.

rwp@Acts:13:2 @{As they ministered to the Lord} (\leitourgount“n aut“n toi kuri“i\). Genitive absolute of \leitourge“\, old verb, used of the Attic orators who served the state at their own cost \le“s\ or \laos\, people, and \ergon\, work or service). Common in the LXX of the priests who served in the tabernacle (Exodus:28:31,39|) like \leitourgia\ (Luke:1:23|) which see. Songs:in strkjv@Hebrews:10:11|. In strkjv@Romans:15:27| of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. {And fasted} (\kai nˆsteuont“n\). Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke:18:12|). Note fasting also in the choice of elders for the Mission Churches (Acts:14:23|). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. {Separate me} (\aphorisate dˆ moi\). First aorist active imperative of \aphoriz“\, old verb to mark off boundaries or horizon, used by Paul of his call (Romans:1:1; strkjv@Galatians:1:15|). The Greek has \dˆ\, a shortened form of \ˆdˆ\ and like Latin _jam_ and German _doch_, now therefore. It ought to be preserved in the translation. Cf. strkjv@Luke:2:15; strkjv@Acts:15:36; strkjv@1Corinthians:6:20|. \Moi\ is the ethical dative. As in verse 1| Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. {Whereunto} (\ho\). Here \eis\ has to be repeated from \eis to ergon\ just before, "for which" as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.

rwp@Acts:13:3 @{When they had fasted} (\nˆsteusantes\). Either finishing the same fast in verse 2| or another one (Hackett), but clearly a voluntary fast. {Laid their hands upon them} (\epithentes tas cheiras autois\). Second aorist active participle of \epitithˆmi\. Not ordination to the ministry, but a solemn consecration to the great missionary task to which the Holy Spirit had called them. Whether the whole church took part in this ceremony is not clear, though in strkjv@15:40| "the brethren" did commend Paul and Silas. Perhaps some of them here acted for the whole church, all of whom approved the enterprise. But Paul makes it plain in strkjv@Phillipians:4:15| that the church in Antioch did not make financial contribution to the campaign, but only goodwill. But that was more than the church at Jerusalem would have done as a whole since Peter had been arraigned there for his activities in Caesarea (Acts:11:1-18|). Clearly Barnabas and Saul had to finance the tour themselves. It was Philippi that first gave money to Paul's campaigns. There were still heathen enough in Antioch, but the church approved the going of Barnabas and Saul, their very best.

rwp@Acts:13:4 @{Songs:they} (\autoi men oun\). They themselves indeed therefore. No contrast is necessary, though there is a slight one in verses 5,6|. Luke again refers to the Holy Spirit as the source of their authority for this campaign rather than the church at Antioch. {Sent forth} (\ekpemphthentes\). Old verb from \ekpemp“\ and first aorist passive participle, but in the N.T. only here and strkjv@Acts:17:10|. {Sailed} (\apepleusan\). Effective aorist active indicative of \apople“\, old verb to sail away, depart from. In the N.T. only here and strkjv@14:26; strkjv@20:15; strkjv@27:1|. Barnabas was from Cyprus where there were many Jews.

rwp@Acts:13:5 @{Proclaimed} (\katˆggellon\). Imperfect active of \kataggell“\, inchoative, began to proclaim. This was Paul's rule of procedure, "to the Jew first" (Romans:1:16; strkjv@Acts:13:46; strkjv@17:2; strkjv@18:4,19; strkjv@19:8|). {They had also} (\eichon de kai\). Imperfect active, descriptive. {As their attendant} (\hupˆretˆn\). Literally, "under-rower" (\hupo, ˆretˆs\) in the trireme. Probably here minister (\chazzan\) or assistant in the synagogue as in strkjv@Luke:4:20|. Cf. strkjv@Matthew:5:25|. It is not clear what John Mark did, though he was evidently selected by Barnabas as his cousin. He may have helped in the baptizing. There were probably others also in the company (verse 13|). The "also" may mean that Mark did some preaching. Barnabas was probably the leader in the work in these Jewish synagogues.

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

rwp@Acts:13:8 @{Withstood them} (\anthistato autois\). Imperfect middle of \anthistˆmi\, to stand against (face to face). Dative case (\autois\). He persisted in his opposition and was unwilling to lose his great prize. There may have been a public discussion between Elymas and Saul. {To turn aside} (\diastrepsai\). First aorist active infinitive of \diastreph“\, old verb to turn or twist in two, to distort, to pervert (cf. strkjv@Matthew:17:17; strkjv@Luke:23:2|).

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

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

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

rwp@Acts:13:12 @{Believed} (\episteusen\). Ingressive aorist active indicative. Renan considers it impossible that a Roman proconsul could be converted by a miracle. But it was the teaching about the Lord (\tou kuriou\, objective genitive) by which he was astonished (\ekplˆssomenos\, present passive participle of \ekplˆss“\, see on ¯Matthew:7:28|) or struck out as well as by the miracle. The blindness came "immediately" (\paraehrˆma\) upon the judgment pronounced by Paul. It is possible that Sergius Paulus was converted to Christ without openly identifying himself with the Christians as his baptism is not mentioned as in the case of Cornelius. But, even if he was baptized, he need not have been deposed from his proconsulship as Furneaux and Rackham argue because his office called for "official patronage of idolatrous worship." But that could have been merely perfunctory as it probably was already. He had been a disciple of the Jewish magician, Elymas Barjesus, without losing his position. Imperial persecution against Christianity had not yet begun. Furneaux even suggests that the conversion of a proconsul to Christianity at this stage would have called for mention by the Roman and Greek historians. There is the name Sergia Paullina in a Christian cemetery in Rome which shows that one of his family was a Christian later. One will believe what he wills about Sergius Paulus, but I do not see that Luke leaves him in the category of Simon Magus who "believed" (8:13|) for revenue only.

rwp@Acts:13:13 @{Paul and his company} (\hoi peri Paulon\). Neat Greek idiom as in Plato, Cratylus 440 C \hoi peri Herakleiton\. On this idiom see Gildersleeve, _Syntax_, p. 264. It means a man and his followers, "those around Paul." Now Paul ranks first always in Acts save in strkjv@14:2; strkjv@15:12,25| for special reasons. Heretofore Saul (Paul) held a secondary position (9:27; strkjv@11:30; strkjv@13:1f.|). "In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself" (Furneaux). {Set sail} (\anachthentes\). First aorist passive participle of \anag“\. Thirteen times in the Acts and strkjv@Luke:8:22| which see. They sailed up to sea and came down (\katag“, katabain“\) to land. Songs:it looks. {Departed from them} (\apoch“rˆsas ap' aut“n\). First aorist active participle of \apoch“re“\, old verb to withdraw, go away from. In the N.T. only here and strkjv@Matthew:7:23; strkjv@Luke:9:39|. He is called John there as in verse 5| and Mark in strkjv@15:39|, though John Mark in strkjv@12:12,25|. This may be accidental or on purpose (Deissmann, _Bible Studies_, p. 317). Luke is silent on John's reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2Corinthians:11:26|), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts:15:39|). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul's aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, _zu seiner Mutter_ (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work.

rwp@Acts:13:14 @{Passing through} (\dielthontes\). It is not clear why Paul and Barnabas left Perga so soon nor why they went to Antioch in Pisidia. Ramsay suggests malaria that spurred them on to the hills after the desertion of John Mark. They preached at Perga on the return (14:25|) and apparently hurried away now. Farrar thinks that the hot weather had driven the population to the hills. At any rate it is not difficult to imagine the perils of this climb over the rough mountain way from Perga to Pisidian Antioch to which Paul apparently refers in strkjv@2Corinthians:11:26|. {Sat down} (\ekathisan\). Ingressive aorist active indicative, took their seats as visiting Jews, possibly in the seats of the rabbis (J. Lightfoot). Whether they expected to be called on or not, they were given the opportunity as prominent visitors. The Pisidian Antioch was really in Phrygia, but towards Pisidia to distinguish it from Antioch on the Maeander (Ramsay, _Church in the Roman Empire_, p. 25). It was a colony like Philippi and so a free city. If Paul is referring to South Galatia and not North Galatia in strkjv@Galatians:4:13| when he says that his preaching in Galatia at first was due to illness, then it was probably here at Pisidian Antioch. What it was we have no means of knowing, though it was a temptation in his flesh to them so severe that they were willing to pluck out their eyes for him (Galatians:4:14f.|). Opthalmia, malaria, epilepsy have all been suggested as this stake in the flesh (2Corinthians:12:7|). But Paul was able to preach with power whatever his actual physical condition was.

rwp@Acts:13:15 @{After the reading of the law and the prophets} (\meta tˆn anagn“sin tou nomou kai t“n prophˆt“n\). The law was first read in the synagogues till B.C. 163 when Antiochus Epiphones prohibited it. Then the reading of the prophets was substituted for it. The Maccabees restored both. There was a reading from the law and one from the prophets in Hebrew which was interpreted into the Aramaic or the Greek _Koin‚_ for the people. The reading was followed by the sermon as when Jesus was invited to read and to preach in Nazareth (Luke:4:16f.|). For the service in the synagogue see Schuerer, _History of the Jewish People_, Div. II, Vol. II, pp. 79ff. It was the duty of the rulers of the synagogue (\archisunag“goi\) to select the readers and the speakers for the service (Mark:5:22,35-38; strkjv@Luke:8:49; strkjv@13:14; strkjv@Acts:13:15; strkjv@18:8,17|). Any rabbi or distinguished stranger could be called on to speak. {If ye have any word of exhortation for the people} (\ei tis estin en humin logos paraklˆse“s pros ton laon\). Literally, if there is among you any word of exhortation for the people. It is a condition of the first class and assumed to be true, a polite invitation. On "exhortation" (\paraklˆsis\) see strkjv@9:31|. It may be a technical phrase used in the synagogue (Hebrews:13:22; strkjv@1Timothy:4:13|).

rwp@Acts:13:16 @{Paul stood up} (\anastas Paulos\). The Jewish custom was to sit while speaking (Luke:4:20|), but the Greek and Roman was to stand (Acts:17:22|). It is possible as Lewin (_Life of St. Paul_, Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker (Acts:14:12|), so that he responds to the courteous invitation of the rulers. {Beckoning} (\kataseisas\). First aorist active participle of \katasei“\, old verb to shake down, a dramatic gesture for quiet and order like Peter in strkjv@12:17| and Paul on the steps of the tower of Antonia (21:40|). {And ye that fear God} (\kai hoi phoboumenoi ton theon\). Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41|) is the first full report of a sermon of Paul's that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the LXX, one in verse 19| from strkjv@Deuteronomy:1:31| \etrophophorˆsen\ (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in verse 17| from strkjv@Isaiah:1:2| \hups“sen\ (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul's theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul's Christology as he faced the great problems of his day. Here we see Paul's gospel for the Jews and the God-fearers (Gentiles friendly to the Jews).

rwp@Acts:13:17 @{Chose} (\exelexato\). First aorist middle (indirect), selected for himself. Israel was the chosen people. {Exalted} (\hups“sen\). From \hupso“\, late verb from \hupsos\ so often used of Christ. {When they sojourned} (\en tˆi paroikiƒi\). In the sojourn. Late word from \paroikos\ (sojourner, dweller, strkjv@Acts:7:6|) common in LXX. In N.T. only here and strkjv@1Peter:1:17|. {With a high arm} (\meta brachionos hupsˆlou\). Vivid picture from the LXX (Exodus:6:1,6; strkjv@Deuteronomy:5:15; strkjv@Psalms:136:12|).

rwp@Acts:13:18 @{Suffered he their manners} (\etropophorˆsen\). First aorist active indicative of \tropophore“\, late word from \tropos\, manner, and \pher“\, reading of Aleph B D and accepted by Westcott and Hort. But A C Sahidic Bohairic read \etrophophorˆsen\ from \trophophore“\ (\trophos\, a nurse, and \pher“\,) late word (II Macc. strkjv@7:27), probably correct word here and strkjv@Deuteronomy:1:31|.

rwp@Acts:13:19 @{When he had destroyed} (\kathel“n\). Second aorist active participle of \kathaire“\, to tear down, old verb. {He gave them for an inheritance} (\kateklˆronomˆsen\). First aorist active indicative of the double compound verb \kata-klˆro-nome“\, late verb in LXX (Numbers:34:18; strkjv@Deuteronomy:3:28; strkjv@Joshua:14:1|) and only here in the N.T., to distribute by lot, to distribute as an inheritance. This is the correct reading and not \kateklˆrodotˆsen\ from \kataklˆrodote“\ of the Textus Receptus. These two verbs were confused in the MSS. of the LXX as well as here. {For about four hundred and fifty years} (\h“s etesin tetrakosiois kai pentˆkonta\). Associative instrumental case with an expression of time as in strkjv@8:11; strkjv@Luke:8:29| (Robertson, _Grammar_, p. 527). The oldest MSS. (Aleph A B C Vg Sah Boh) place these figures before "after these things" and so in verse 19|. This is the true reading and is in agreement with the notation in strkjv@1Kings:6:1|. The difficulty found in the Textus Receptus (King James Version) thus disappears with the true text. The four hundred and fifty years runs therefore from the birth of Isaac to the actual conquest of Canaan and does not cover the period of the Judges. See on ¯Acts:7:6|.

rwp@Acts:13:21 @{They asked} (\ˆitˆsanto\). First aorist indirect middle indicative, they asked for themselves. They were tired of a theocracy. Cf. strkjv@1Samuel:8:5; strkjv@10:1|. Paul mentions with pride that Benjamin was the tribe of Saul (his name also), but he does not allude to Saul's sin (Furneaux). {For the space of forty years} (\etˆ tesserakonta\). Accusative of extent of time. Not in the O.T., but in Josephus, _Ant_. VI. 14, 9.

rwp@Acts:13:22 @{When he had removed him} (\metastˆsas auton\). First aorist active participle of \methistˆmi\, old verb to transfer, to transpose (note force of \meta\). This verb occurs in strkjv@Luke:16:4| by the unjust steward about his removal from office. Cf. strkjv@1Samuel:15:16|. {To be} (\eis\). As or for, Greek idiom like the Hebrew _le_, common in the LXX. {A man after my heart} (\andra kata tˆn kardian mou\). The words quoted by Paul as a direct saying of God are a combination of strkjv@Psalms:89:20, 21; strkjv@1Samuel:13:14| (the word of the Lord to Samuel about David). Knowling thinks that this free and rather loose quotation of the substance argues for the genuineness of the report of Paul's sermon. Hackett observes that the commendation of David is not absolute, but, as compared with the disobedient Saul, he was a man who did God's will in spite of the gross sin of which he repented (Psalms:51|). Note "wills" (\thelˆmata\), plural, of God.

rwp@Acts:13:24 @{When John had first preached} (\prokˆruxantos I“anou\). Literally, John heralding beforehand, as a herald before the king (Luke:3:3|). Genitive absolute of first aorist active participle of \prokˆruss“\, old verb to herald beforehand, here alone in the N.T., though Textus Receptus has it also in strkjv@Acts:3:20|. {Before his coming} (\pro pros“pou tˆs eisodou autou\). Literally, before the face of his entering in (here act of entrance as strkjv@1Thessalonians:1:9|, not the gate as in strkjv@Hebrews:10:19|). See strkjv@Malachi:3:1| quoted in strkjv@Matthew:11:10| (Luke:7:27|) for this Hebrew phrase and also strkjv@Luke:1:76|. {The baptism of repentance} (\baptisma metanoias\). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John's preaching in strkjv@Mark:1:4; strkjv@Luke:3:3|. It is clear therefore that Paul understood John's ministry and message as did Peter (Acts:2:38; strkjv@10:37|).

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

rwp@Acts:13:26 @{To us} (\hˆmin\). Both Jews and Gentiles, both classes in Paul's audience, dative of advantage. {Is sent forth} (\exapestalˆ\). Second aorist passive indicative of the double compound verb \exapostell“\, common verb to send out (\ex\) and forth (\apo\). It is a climacteric or culminative aorist tense. It has come to us in one day, this glorious promise. {The word of this salvation} (\ho logos tˆs s“tˆrias tautˆs\). The message of Jesus as Saviour (verse 23|), long ago promised and now come to us as Saviour.

rwp@Acts:13:27 @{Because they knew him not} (\touton agnoˆsantes\). First aorist active participle (causal) of \agnoe“\, old verb, not to know. Peter gives "ignorance" (\agnoia\) as the excuse of the Jews in the death of Christ (3:17|) and Paul does the same about his conduct before his conversion (1Timothy:1:13|). This ignorance mitigated the degree of their guilt, but it did not remove it, for it was willing ignorance and prejudice. {The voices of the prophets which are read} (\tas ph“nas t“n prophˆt“n tas anagin“skomenas\). Object also of \agnoˆsantes\, though it could be the object of \eplˆr“san\ (fulfilled) if \kai\ is taken as "also". The "voices" were heard as they were read aloud each Sabbath in the synagogue. In their ignorant condemnation they fulfilled the prophecies about the suffering Messiah.

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

rwp@Acts:13:29 @{From the tree} (\apo tou xulou\). Not here strictly a tree, but wood as already in strkjv@5:30; strkjv@10:29| and later in strkjv@Galatians:3:13|. Strictly speaking, it was Joseph of Arimathea and Nicodemus who took the body of Jesus down from the cross, though the Jews had asked Pilate to have the bones of Jesus broken that his body should not remain on the cross during the Sabbath (John:19:31|). Paul does not distinguish the details here. {Laid} (\ethˆkan\). First (kappa) aorist active indicative third plural of \tithˆmi\ in place of \ethesan\ the usual second aorist active plural form. {Tomb} (\mnˆmeion\). Memorial, common in the Gospels.

rwp@Acts:13:31 @{Was seen for many days} (\“phthˆ epi hˆmeras pleious\). The common verb (first aorist passive indicative of \hora“\, to see) for the appearance of the Risen Christ, the one used by Paul of his own vision of Christ (1Corinthians:15:8|), which is not reported by Luke here. For more days (than a few), the language means, forty in all (1:3|). {Of them that came up with him} (\tois sunanabƒsin aut“i\). Dative (after \“phthˆ\) articular participle (second aorist active of \sunanabain“\) with associative instrumental case (\aut“i\), the very men who knew him best and who could not be easily deceived about the reality of his resurrection. But this fact rules Paul out on this point, for he had not fellowshipped with Jesus from Galilee to Jerusalem. {Who are now his witnesses} (\hoitines nun eisin martures autou\). The very point that Peter used to clinch his argument with such powerful effect (2:32; strkjv@3:15|).

rwp@Acts:13:33 @{Hath fulfilled} (\ekpeplˆr“ken\). Hath filled out (\ek\). {Unto our children} (\tois teknois hˆm“n\). The MSS. vary greatly here about \hˆm“n\ (our), some have \aut“n\, some \aut“n hˆmin\. Westcott and Hort consider these readings "a primitive error" for \hˆmin\ (to us) taken with \anastˆsas Iˆsoun\ (having for us raised up Jesus). This raising up (from \anistˆmi\, set up) as in strkjv@3:22; strkjv@7:37| refers not to resurrection (verse 34|), but to the sending of Jesus (two raisings up). {In the second psalm} (\en t“i psalm“i t“i deuter“i\). strkjv@Psalms:2:7|. D has \pr“t“i\ because the first psalm was often counted as merely introductory.

rwp@Acts:13:34 @{Now no more to return to corruption} (\mˆketi mellonta hupostrephein eis diaphthoran\). No longer about to return as Lazarus did. Jesus did not die again and so is the first fruits of the resurrection (1Corinthians:15:23; strkjv@Romans:6:9|). {He hath spoken} (\eirˆken\). Present perfect active indicative, common way of referring to the permanent utterances of God which are on record in the Scriptures. {The holy and sure blessings of David} (\ta hosia Daueid ta pista\). See strkjv@2Samuel:7:13|. Literally, "the holy things of David the trustworthy things." He explains "the holy things" at once.

rwp@Acts:13:36 @{His own generation} (\idiƒi geneƒi\). Either locative case, "in his own generation" or dative object of \hupˆretˆsas\ (served). {The counsel of God} (\tˆi tou theou boulˆi\). Songs:here, either the dative, the object of \hupˆretˆsas\ if \geneƒi\ is locative, or the instrumental case "by the counsel of God" which again may be construed either with \hupˆretˆsas\ (having served) or after \ekoimˆthˆ\ (fell on sleep). Either of the three ways is grammatical and makes good sense. \Koimaomai\ for death we have already had (Acts:7:60|). Songs:Jesus (John:11:11|) and Paul (1Corinthians:15:6,51|). {Was laid} (\prosetethˆ\). Was added unto (first aorist passive indicative of \prostithˆmi\). See the verb in strkjv@2:47; strkjv@5:14|. This figure for death probably arose from the custom of burying families together (Genesis:15:15; strkjv@Judges:2:10|). {Saw corruption} (\eiden diaphthoran\). As Jesus did not (Acts:2:31|) as he shows in verse 37|.

rwp@Acts:13:39 @{And by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses} (\kai apo pant“n h“n ouk ˆdunˆthˆte en nom“i M“use“s dikaiothˆnai en tout“i pƒs ho pisteu“n dikaioutai\). This is a characteristic Greek sentence with the principal clause at the end and Pauline to the core. A literal rendering as to the order would be: "And from all the things from (\apo\ not repeated in the Greek, but understood, the ablative case being repeated) which ye were not able to be justified in this one every one who believes is justified." The climax is at the close and gives us the heart of Paul's teaching about Christ. "We have here the germ of all that is most characteristic in Paul's later teaching. It is the argument of the Epistle to Galatians and Romans in a sentence" (Furneaux). The failure of the Mosaic law to bring the kind of righteousness that God demands is stated. This is made possible in and by (\en\) Christ alone. Paul's favourite words occur here, \pisteu“\, believe, with which \pistis\, faith, is allied, \dikaio“\, to set right with God on the basis of faith. In strkjv@Romans:6:7| Paul uses \apo\ also after \dikaio“\. These are key words (\pisteu“\ and \dikaio“\) in Paul's theology and call for prolonged and careful study if one is to grasp the Pauline teaching. \Dikaio“\ primarily means to make righteous, to declare righteous like \axio“\, to deem worthy (\axios\). But in the end Paul holds that real righteousness will come (Romans:6-8|) to those whom God treats as righteous (Romans:3-5|) though both Gentile and Jew fall short without Christ (Romans:1-3|). This is the doctrine of grace that will prove a stumbling block to the Jews with their ceremonial works and foolishness to the Greeks with their abstract philosophical ethics (1Corinthians:1:23-25|). It is a new and strange doctrine to the people of Antioch.

rwp@Acts:13:40 @{Beware therefore} (\blepete oun\). The warning is pertinent. Perhaps Paul noticed anger on the faces of some of the rabbis. {Lest there come upon you} (\mˆ epelthˆi\). Second aorist active subjunctive with the negative final conjunction \mˆ\. {In the prophets} (\en tois prophˆtais\). The quotation is from the LXX text of strkjv@Habbakkuk:1:5|. The plural here refers to the prophetic collection (Luke:24:44; strkjv@Acts:24:14|). "The Jews of Habakkuk's day had refused to believe in the impending invasion by the Chaldeans, and yet it had come" (Furneaux).

rwp@Acts:13:41 @{Ye despisers} (\hoi kataphronˆtai\). Not in the Hebrew, but in the LXX. It is pertinent for Paul's purpose. {Perish} (\aphanisthˆte\). Or vanish away. First aorist passive imperative. Added by the LXX to the Hebrew. {If one declare it unto you} (\ean tis ekdiˆgˆtai humin\). Condition of third class with present middle subjunctive, if one keep on outlining (double compound, \ek-di-ˆgeomai\) it unto you. Paul has hurled a thunderbolt at the close.

rwp@Acts:13:42 @{And as they went out} (\Exiont“n de aut“n\). Genitive absolute with present active participle of \exeimi\, to go out, old verb, in the N.T. only in strkjv@Acts:12:42; strkjv@17:15; strkjv@20:7; strkjv@27:43|. As they (Paul and Barnabas) were going out with all the excitement and hubbub created by the sermon. {They besought} (\parekaloun\). Imperfect active, inchoative, began to beseech. The Textus Receptus inserts wrongly \ta ethnˆ\ (the Gentiles) as if the Jews were opposed to Paul from the first as some doubtless were. But both Jews and Gentiles asked for the repetition of the sermon (\lalˆthˆnai\, first aorist passive infinitive object of \parekaloun\ with accusative of general reference). {The next Sabbath} (\eis to metaxu sabbaton\). Late use (Josephus, Plutarch, etc.) of \metaxu\ (\meta\ and \xun\=\sun\) in sense of after or next instead of between (sense of \meta\ prevailing). Note use of \eis\ for "on" or "by."

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

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

rwp@Acts:13:45 @{The Jews} (\hoi Ioudaioi\). Certainly not the proselytes of verse 43|. Probably many of the Jews that were then favourably disposed to Paul's message had reacted against him under the influence of the rabbis during the week and evidently on this Sabbath very many Gentiles ("almost the whole city," "the multitudes" \tous ochlous\) had gathered, to the disgust of the stricter Jews. Nothing is specifically stated here about the rabbis, but they were beyond doubt the instigators of, and the ringleaders in, the opposition as in Thessalonica (17:5|). No such crowds (\ochlous\) came to the synagogue when they were the speakers. {With jealousy} (\zˆlou\). Genitive case of \zˆlos\ (from \ze“\, to boil) after \eplˆsthˆsan\ (effective first aorist passive indicative of \pimplˆmi\). Envy and jealousy arise between people of the same calling (doctors towards doctors, lawyers towards lawyers, preachers towards preachers). Songs:these rabbis boiled with jealousy when they saw the crowds gathered to hear Paul and Barnabas. {Contradicted} (\antelegon\). Imperfect active of \antileg“\, old verb to speak against, to say a word in opposition to (\anti\, face to face). It was interruption of the service and open opposition in the public meeting. Paul and Barnabas were guests by courtesy and, of course, could not proceed further, when denied that privilege. {Blasphemed} (\blasphˆmountes\). Blaspheming. Songs:the correct text without the addition \antilegontes\ (repeated from \antelegon\ above). Common verb in the Gospels for saying injurious and harmful things. Doubtless these rabbis indulged in unkind personalities and made it plain that Paul and Barnabas were going beyond the limitations of pure Judaism in their contacts with Gentiles.

rwp@Acts:13:46 @{Spake out boldly} (\parrˆsiasamenoi\). First aorist middle participle of \parrˆsiazomai\, to use freedom in speaking, to assume boldness. Both Paul and Barnabas accepted the challenge of the rabbis. They would leave their synagogue, but not without a word of explanation. {It was necessary to you first} (\Humin ˆn anagkaion pr“ton\). They had done their duty and had followed the command of Jesus (1:8|). They use the very language of Peter in strkjv@3:26| (\humin pr“ton\) "to you first." This position Paul as the apostle to the Gentiles will always hold, the Jew first in privilege and penalty (Romans:1:16; strkjv@2:9,10|). {Ye thrust it from you} (\ap“theisthe auton\). Present middle (indirect, from yourselves) indicative of \ap“the“\, to push from. Vigorous verb seen already in strkjv@Acts:7:27,39| which see. {Judge yourselves unworthy} (\ouk axious krinete heautous\). Present active indicative of the common verb \krin“\, to judge or decide with the reflexive pronoun expressed. Literally, Do not judge yourselves worthy. By their action and their words they had taken a violent and definite stand. {Lo, we turn to the Gentiles} (\idou strephometha eis ta ethnˆ\). It is a crisis (\idou\, lo): "Lo, we turn ourselves to the Gentiles." Probably also aoristic present, we now turn (Robertson, _Grammar_, pp. 864-70). \Strephometha\ is probably the direct middle (Robertson, _Grammar_, pp. 806-08) though the aorist passive \estraphˆn\ is so used also (7:39|). It is a dramatic moment as Paul and Barnabas turn from the Jews to the Gentiles, a prophecy of the future history of Christianity. In strkjv@Romans:9-11| Paul will discuss at length the rejection of Christ by the Jews and the calling of the Gentiles to be the real (the spiritual) Israel.

rwp@Acts:13:48 @{As the Gentiles heard this they were glad} (\akouonta ta ethnˆ echairon\). Present active participle of \akou“\ and imperfect active of \chair“\, linear action descriptive of the joy of the Gentiles. {Glorified the word of God} (\edoxazon ton logon tou theou\). Imperfect active again. The joy of the Gentiles increased the fury of the Jews. "The synagogue became a scene of excitement which must have been something like the original speaking with tongues" (Rackham). The joy of the Gentiles was to see how they could receive the higher blessing of Judaism without circumcision and other repellent features of Jewish ceremonialism. It was the gospel of grace and liberty from legalism that Paul had proclaimed. Whether strkjv@Galatians:4:13| describes this incident or not (the South Galatian theory), it illustrates it when Gentiles received Paul as if he were Christ Jesus himself. It was triumph with the Gentiles, but defeat with the Jews. {As many as were ordained to eternal life} (\hosoi ˆsan tetagmenoi eis z“ˆn ai“nion\). Periphrastic past perfect passive indicative of \tass“\, a military term to place in orderly arrangement. The word "ordain" is not the best translation here. "Appointed," as Hackett shows, is better. The Jews here had voluntarily rejected the word of God. On the other side were those Gentiles who gladly accepted what the Jews had rejected, not all the Gentiles. Why these Gentiles here ranged themselves on God's side as opposed to the Jews Luke does not tell us. This verse does not solve the vexed problem of divine sovereignty and human free agency. There is no evidence that Luke had in mind an _absolutum decretum_ of personal salvation. Paul had shown that God's plan extended to and included Gentiles. Certainly the Spirit of God does move upon the human heart to which some respond, as here, while others push him away. {Believed} (\episteusan\). Summary or constative first aorist active indicative of \pisteu“\. The subject of this verb is the relative clause. By no manner of legerdemain can it be made to mean "those who believe were appointed." It was saving faith that was exercised only by those who were appointed unto eternal life, who were ranged on the side of eternal life, who were thus revealed as the subjects of God's grace by the stand that they took on this day for the Lord. It was a great day for the kingdom of God.

rwp@Acts:13:49 @{Was spread abroad} (\diephereto\). Imperfect passive of \diapher“\, to carry in different directions (\dia\). By the recent converts as well as by Paul and Barnabas. This would seem to indicate a stay of some months with active work among the Gentiles that bore rich fruit. {Throughout all the region} (\di' holˆs tˆs ch“ras\). Antioch in Pisidia as a Roman colony would be the natural centre of a Roman _Regio_, an important element in Roman imperial administration. There were probably other _Regiones_ in South Galatia (Ramsay, _St. Paul the Traveller and Roman Citizen_, pp. 102-12).

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:13:51 @{But they shook off the dust of their feet against them} (\Hoi de ektinaxamenoi ton koniorton t“n pod“n ep' autous\). First aorist middle (indirect) participle of \ektinass“\, to shake out or off. Homer uses it for knocking out teeth. In the papyri. The middle aorist participle occurs again in strkjv@18:6| and the active imperative with the dust of the feet in strkjv@Mark:6:11| (Luke:10:11| has \apomassometha\). and strkjv@Matthew:10:14| (command of Jesus). It is a dramatic gesture that forbids further intercourse. "As a protest against the injustice which cast them out. The sandal was taken off and the dust shaken out as a symbolic token that the very soil of the country was defiling" (Furneaux). {Unto Iconium} (\eis Ikonion\). About 45 miles southeast from Antioch in Pisidia, at the foot of the Taurus mountains. At various times it was reckoned also in Pisidia or Phrygia as well as Lycaonia, Phrygian in population and distinguished by Luke (Acts:14:6|) from Lystra and Derbe, cities of Lycaonia. As compared with Antioch (a Roman colony) it was a native Phrygian town. When the province of Galatia was divided, Iconium became the capital of Lycaonia and eclipsed Antioch in Pisidia. Strictly speaking at this time Lystra and Derbe were cities of Lycaonia-Galatica while Iconium was in Phrygia-Galatica (all three in the Roman Province of Galatia). It was at the meeting place of several Roman roads and on the highway from east to west. It is still a large town Konieh with 30,000 population.

rwp@Acts:13:52 @{And the disciples} (\hoi te\ or \hoi de mathˆtai\). The Gentile Christians in Antioch in Pisidia. Persecution had precisely the opposite effect to the intention of the Jews for they "were filled with joy and the Holy Spirit" (\eplˆrounto charas kai pneumatos hagiou\). Imperfect passive, they kept on being filled. It had been so before (Acts:4:31; strkjv@8:4; strkjv@9:31; strkjv@12:24|). The blood of the martyrs is still the seed of the church.

rwp@Acts:14:1 @{They entered together} (\kata to auto eiselthein\). Like \epi to auto\ in strkjv@3:1|. The infinitive \eiselthein\ is the subject of \egeneto\. {Songs:spake that} (\lalˆsai hout“s h“ste\). Infinitive again parallel to \eiselthein\. With the result that, actual result here stated with \h“ste\ and the aorist infinitive \pisteusai\ (Robertson, _Grammar_, pp. 999f.) rather than \h“ste\ and the indicative like strkjv@John:3:16|. It was a tremendous first meeting.

rwp@Acts:14:2 @{That were disobedient} (\hoi apeithˆsantes\). First aorist active articular participle, not the present \apeithountes\ as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly \apeithe“\ does mean to disobey and \apiste“\ to disbelieve, but that distinction is not observed in strkjv@John:3:36| nor in strkjv@Acts:19:9; strkjv@28:24|. The word \apeithe“\ means to be \apeithˆs\, to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God. {Made them evil affected} (\ekak“san\). First aorist active indicative of \kako“\, old verb from \kakos\, to do evil to, to ill-treat, then in later Greek as here to embitter, to exasperate as in strkjv@Psalms:105:32| and in Josephus. In this sense only here in the N.T. Evidently Paul preached the same message as in Antioch for it won both Jews and Gentiles, and displeased the rabbis. Codex Bezae adds here that "the chiefs of the synagogue and the rulers" brought persecution upon Paul and Barnabas just as was argued about Antioch. Outside the synagogue the Jews would poison the minds of the Gentiles against Paul and Barnabas. "The story of Thecla suggests a means, and perhaps the apostles were brought before the magistrates on some charge of interference with family life. The magistrates however must have seen at once that there was no legal case against them; and by a sentence of acquittal or in some other way the Lord gave peace" (Rackham). As we have it, the story of Paul and Thecla undoubtedly has apocryphal features, though Thecla may very well be an historical character here at Iconium where the story is located. Certainly the picture of Paul herein drawn cannot be considered authentic though a true tradition may underlie it: "bald, bowlegged, strongly built, small in stature, with large eyes and meeting eyebrows and longish nose; full of grace; sometimes looking like a man, sometimes having the face of an angel."

rwp@Acts:14:3 @{Long time therefore} (\hikanon men oun chronon\). Accusative of duration of time (possibly six months) and note \men oun\. There is an antithesis in \eschisthˆ de\ (verse 4|) and in verse 5| (\egeneto de\). After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, "speaking boldly" (\parrˆsiazomenoi\ as in strkjv@13:46| at Antioch in Pisidia, "in the Lord" (\epi t“i kuri“i\), upon the basis of the Lord Jesus as in strkjv@4:17f|. And the Lord Jesus "bore witness to the word of his grace" as he always does, "granting signs and wonders to be done by their hands" (\didonti sˆmeia kai terata ginesthai dia t“n cheir“n aut“n\). Present participle (\didonti\) and present infinitive (\ginesthai\) repetition of both signs and wonders (note both words) just as had happened with Peter and John and the other apostles (2:43; strkjv@4:29f.; strkjv@5:12|; cf. strkjv@Hebrews:2:4|). The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have \ek deuterou\ (a second time).

rwp@Acts:14:4 @{But the multitude of the city was divided} (\eschisthˆ de to plˆthos tˆs pole“s\). First aorist passive indicative of \schiz“\, old verb to split, to make a schism or factions as Sadducees and Pharisees (23:7|). This division was within the Gentile populace. Part held (\hoi men ˆsan\), literally "some were with the Jews" (\sun tois Ioudaiois\), part with the apostles (\hoi de sun tois apostolois\). Common demonstrative of contrast (\hoi men, hoi de\, Robertson, _Grammar_, p. 694). The Jewish leaders made some impression on the Gentiles as at Antioch in Pisidia and later at Thessalonica (17:4f.|). This is the first time in the Acts that Paul and Barnabas are termed "apostles" (see also verse 14|). Elsewhere in the Acts the word is restricted to the twelve. Certainly Luke does not here employ it in that technical sense. To have followed Jesus in his ministry and to have seen the Risen Christ was essential to the technical use (1:22f.|). Whether Barnabas had seen the Risen Christ we do not know, but certainly Paul had (1Corinthians:9:1f.; strkjv@15:8|). Paul claimed to be an apostle on a par with the twelve (Galatians:1:1,16-18|). The word originally means simply one sent (John:13:16|) like messengers of the churches with the collection (2Corinthians:8:23|). The Jews used it of those sent from Jerusalem to collect the temple tribute. Paul applies the word to James the Lord's brother (Galatians:1:19|), to Epaphroditus (Phillipians:2:25|) as the messenger of the church in Philippi, to Silvanus and Timothy (1Thessalonians:2:6; strkjv@Acts:18:5|), apparently to Apollos (1Corinthians:4:9|), and to Andronicus and Junias (Romans:16:6f.|). He even calls the Judaizers "false apostles" (2Corinthians:11:13|).

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

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

rwp@Acts:14:7 @{And there they preached the gospel} (\kakei euaggelizomenoi ˆsan\). Periphrastic imperfect middle. We are to think of extensive evangelistic work perhaps with the assistance of disciples from Antioch and Iconium since Paul and Barnabas could not speak Lycaonian. \Kakei\ is crasis for \kai ekei\.

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

rwp@Acts:14:9 @{The same} (\houtos\). Just "this one." {Heard} (\ˆkouen\). Imperfect active, was listening to Paul speaking (\lalountos\). Either at the gate or in the market place (17:17|) Paul was preaching to such as would listen or could understand his Greek (_Koin‚_). Ramsay (_St. Paul the Traveller_, pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (verse 3|) and Paul may have spoken of the work of healing wrought by Jesus. This man was "no mendicant pretender," for his history was known from his birth. {Fastening his eyes upon him} (\atenisas aut“i\). Just as in strkjv@13:9| of Paul and strkjv@1:10| which see. Paul saw a new hope in the man's eyes and face. {He had faith} (\echei pistin\). Present active indicative retained in indirect discourse. {To be made whole} (\tou s“thˆnai\). Genitive of articular first aorist passive infinitive (purpose and result combined) of \s“z“\, to make sound and also to save. Here clearly to make whole or well as in strkjv@Luke:7:50| (cf. strkjv@Acts:3:16; strkjv@4:10|).

rwp@Acts:14:10 @{Upright} (\orthos\). Predicate adjective. In this sense Galen and Hippocrates frequently use \orthos\ (erect, straight). Paul spoke in a loud (\megalˆi\) voice so that all could hear and know. {He leaped up and walked} (\hˆlato kai periepatei\). Rather, He leaped up with a single bound and began to walk. The second aorist middle indicative (with first aorist vowel \a\) of \hallomai\ (late verb, in papyri) and inchoative imperfect active of \peripate“\, common verb to walk around. This graphic picture is concealed by the usual English rendering. It is possible that Luke obtained the vivid report of this incident from Timothy who may have witnessed it and who was probably converted during Paul's stay here (16:3|). His father was a prominent Greek and his mother Eunice, possibly a widow, may have lived here with her mother Lois (2Timothy:1:5|).

rwp@Acts:14:11 @{Lifted up their voice} (\epˆran tˆn ph“nˆn aut“n\). First aorist active of \epair“\. In their excitement they elevated their voices. {In the speech of Lycaonia} (\Lukaonisti\). Adverb from verb \lukaoniz“\, to use the language of Lycaonia found here alone, but formed regularly like \Ebraisti\ (John:5:2|), \Hellˆnisti\ (Acts:21:37|), \R“maisti\ (John:19:20|). Paul was speaking in Greek, of course, but the excitement of the crowd over the miracle made them cry out in their native tongue which Paul and Barnabas did not understand. Hence it was not till preparations for offering sacrifice to them had begun that Paul understood the new role in which he and Barnabas were held. {In the likeness of men} (\homoi“thentes anthr“pois\). First aorist passive participle of \homoi“\, to liken, with the associative instrumental case. In this primitive state the people hold to the old Graeco-Roman mythology. The story of Baucis and Philemon tells how Jupiter (Zeus) and Mercury (Hermes) visited in human form the neighbouring region of Phrygia (Ovid, _Meta_. VIII. 626). Jupiter (Zeus) had a temple in Lystra.

rwp@Acts:14:14 @{Having heard} (\akousantes\). Such elaborate preparation "with the multitudes" (\sun tois ochlois\) spread rumours and some who spoke Greek told Paul and Barnabas. It is possible that the priest of Jupiter may have sent a formal request that the visiting "gods" might come out to the statue by the temple gates to make it a grand occasion. They rent their garments (\diarrˆxantes\). First aorist active participle from \diarrˆgnumi\, old verb to rend in two. Like the high priest in strkjv@Matthew:26:65| as if an act of sacrilege was about to be committed. It was strange conduct for the supposed gods! {Sprang forth} (\exepˆdˆsan\). First aorist (ingressive) active indicative of \ekpˆda“\ (note \ek\), old verb, here only in the N.T. It was all a sign of grief and horror with loud outcries (\krazontes\).

rwp@Acts:14:15 @{Sirs} (\andres\). Literally, Men. Abrupt, but courteous. {We also are men of like passions with you} (\kai hˆmeis homoiopatheis esmen humin anthr“poi\). Old adjective from \homoios\ (like) and \pasch“\, to experience. In the N.T. only here and strkjv@James:5:17|. It means "of like nature" more exactly and affected by like sensations, not "gods" at all. Their conduct was more serious than the obeisance of Cornelius to Peter (10:25f.|). \Humin\ is associative instrumental case. {And bring you good tidings} (\euaggelizomenoi\). No "and" in the Greek, just the present middle participle, "gospelizing you." They are not gods, but evangelists. Here we have Paul's message to a pagan audience without the Jewish environment and he makes the same line of argument seen in strkjv@Acts:17:21-32; strkjv@Romans:1:18-23|. At Antioch in Pisidia we saw Paul's line of approach to Jews and proselytes (Acts:13:16-41|). {That ye should turn from these vain things} (\apo tout“n t“n matai“n epistrephein\). He boldly calls the worship of Jupiter and Mercury and all idols "vain" or empty things, pointing to the statues and the temple. {Unto the living God} (\epi theon z“nta\). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2Corinthians:6:16; strkjv@Romans:9:26|). {Who made} (\hos epoiˆsen\). The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts:17:24|). Paul here quotes strkjv@Psalms:146:6| and has strkjv@Genesis:1:1| in mind. See also strkjv@1Thessalonians:1:9| where a new allegiance is also claimed as here.

rwp@Acts:14:16 @{In the generations gone by} (\en tais par“ichˆmenais geneais\). Perfect middle participle from \paroichomai\, to go by, old verb, here alone in the N.T. {Suffered} (\eiasen\). Constative aorist active indicative of \ea“\ (note syllabic augment). Paul here touches God in history as he did just before in creation. God's hand is on the history of all the nations (Gentile and Jew), only with the Gentiles he withdrew the restraints of his grace in large measure (Acts:17:30; strkjv@Romans:1:24,26,28|), judgment enough for their sins. {To walk in their ways} (\poreuesthai tais hodois aut“n\). Present middle infinitive, to go on walking, with locative case without \en\. This philosophy of history does not mean that God was ignorant or unconcerned. He was biding his time in patience.

rwp@Acts:14:17 @{And yet} (\kaitoi\). Old Greek compound particle (\kai toi\). In the N.T. twice only, once with finite verb as here, once with the participle (Hebrews:4:3|). {Without witness} (\amarturon\). Old adjective (\a\ privative and \martus\, witness), only here in the N.T. {Left} (\aphˆken\). First aorist active (\k\ aorist indicative of \aphiˆmi\). {In that he did good} (\agathourg“n\). Present active causal participle of \agathourge“\, late and rare verb (also \agathoerge“\ strkjv@1Timothy:6:18|), reading of the oldest MSS. here for \agathopoie“\, to do good. Note two other causal participles here parallel with \agathourg“n\, viz., \didous\ ("giving you") present active of \did“mi, empipl“n\ ("filling") present active of \empimpla“\ (late form of \empimplˆmi\). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Romans:1:20|). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful (\karpophorous, karpos\, and \pher“\, fruit bearing, old word, here alone in N.T.) seasons as coming from God. Lycaonia was often dry and it would be an appropriate item. "Mercury, as the God of merchandise, was also the dispenser of food" (Vincent). Paul does not talk about laws of nature as if they governed themselves, but he sees the living God "behind the drama of the physical world" (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God. {Gladness} (\euphrosunˆs\). Old word from \euphr“n\ (\eu\ and \phrˆn\), good cheer. In the N.T. only strkjv@Acts:2:28| and here. Cheerfulness should be our normal attitude when we consider God's goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself.

rwp@Acts:14:18 @{Scarce} (\molis\). Adverb in same sense as old \mogis\, from \molos\, toil. {Restrained} (\katepausan\). Effective first aorist active indicative of \katapau“\, old verb in causative sense to make abstain from. {From doing sacrifice unto them} (\tou mˆ thuein autois\). Ablative case of the articular infinitive with redundant negative after \katepausan\, regular Greek idiom (Robertson, _Grammar_, pp. 1094, 1171). It had been a harrowing and well-nigh a horrible ordeal, but finally Paul had won. If only nobody else had interposed!

rwp@Acts:14:19 @{But there came thither Jews from Antioch and Iconium} (\Epˆlthan de apo Antiocheias kai Ikoniou Ioudaioi\). Came to or upon them, \epˆlthan\, second aorist (ingressive) indicative of \eperchomai\. Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (verse 22|). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. {Having persuaded the multitudes} (\peisantes tous ochlous\). First aorist (effective) active participle of \peith“\. They had complete success with many and struck at the psychological moment. {They stoned Paul} (\lithasantes ton Paulon\). First aorist active participle of \lithaz“\, late verb from \lithos\ for throwing stones (used by Paul referring to this one incident when alone he was stoned, strkjv@2Corinthians:11:25|). The wounds inflicted may have left some of the scars (\stigmata\) mentioned in strkjv@Galatians:6:17|. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40|) and Ephesus (19:23-41|). {Dragged him out of the city} (\esuron ex“ tˆs pole“s\). They hurled Stephen outside of the city before stoning him (\7:58\). It was a hurried and irregular proceeding, but they were dragging (imperfect active of \sur“\, old verb) Paul out now. {Supposing that he were dead} (\nomizontes auton tethnˆkenai\). Present active participle with infinitive (second perfect active of \thnˆsk“\) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul's escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day's work for them all. Luke does not say that Paul was actually dead.

rwp@Acts:14:20 @{Stood round about him} (\kukl“sant“n auton\). Genitive absolute with first aorist active participle of \kuklo“\, old verb from \kuklos\ (circle, cycle) to make a circle round, to encircle. The would-be murderers left and a group of disciples gathered round to see if Paul was dead or alive and, if dead, to bury him. In that group Timothy may very well have been along with Eunice and Barnabas. Timothy, a lad of about fifteen, would not soon forget that solemn scene (2Timothy:3:11|). But Paul suddenly (apparently a miraculous recovery) rose up (\anastas\) and entered the city to the surprise and joy of the disciples who were willing to brave persecution with Paul. {With Barnabas} (\sun t“i Barnabƒi\). With the assistance of Barnabas. It was plainly unwise to continue in Lystra so that they set out on the next day (\tˆi epaurion\, ten times in Acts), shaken and bruised as Paul was. Derbe was some forty miles distant, near the pass to the Cilician Gates.

rwp@Acts:14:21 @{When they had preached the gospel to that city} (\euaggelisamenoi tˆn polin ekeinˆn\). Having evangelized (first aorist middle participle) that city, a smaller city and apparently with no trouble from the Jews. {Had made many disciples} (\mathˆteusantes hikanous\). First aorist active participle of \mathˆteu“\ from \mathˆtˆs\, a learner or disciple. Late verb in Plutarch, to be a disciple (Matthew:27:57| like strkjv@John:19:38|) and then to disciple (old English, Spenser), to make a disciple as in strkjv@Matthew:28:19| and here. Paul and Barnabas were literally here obeying the command of Jesus in discipling people in this heathen city. {They returned to Lystra and to Iconium, and to Antioch} (\hupestrepsan eis tˆn Lustran kai eis Ikonion kai eis Antiocheian\). Derbe was the frontier city of the Roman empire. The quickest way to return to Antioch in Syria would have been by the Cilician Gates or by the pass over Mt. Taurus by which Paul and Silas will come to Derbe in the second tour (Acts:15:41-16:1|), but difficult to travel in winter. But it was necessary to revisit the churches in Lystra, Iconium, Antioch in Pisidia and to see that they were able to withstand persecution. Paul was a Roman citizen though he had not made use of this privilege as yet for his own protection. Against mob violence it would count for little, but he did not hesitate. Paul had been stoned in Lystra, threatened in Iconium, expelled in Antioch. He shows his wisdom in conserving his work.

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

rwp@Acts: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:14:26 @{They sailed away to Antioch} (\apepleusan eis Antiocheian\). Effective aorist active indicative of \apople“\, to sail off. They had been gone some eighteen months. {They had been committed} (\ˆsan paradedomenoi\). Periphrastic past perfect passive of \paradid“mi\, old and common verb. High and serious thoughts filled the hearts of these first returned missionaries as they neared home. The grace of God had been with them. They had fulfilled (\eplˆr“san\) the work to which they had been set apart by the Holy Spirit with the prayers of the Antioch church. They now had a wondrous story to tell.

rwp@Acts:14:27 @{Gathered the church together} (\sunagagontes tˆn ekklˆsian\). Second aorist active participle of \sunag“\. It "was the first missionary meeting in history" (Furneaux). It was not hard to get the church together when the news spread that Paul and Barnabas had returned. "The suitability of the Gospel to become the religion of the world had not before been put to the test" (Furneaux). Doubtless many "wise-acres" had predicted failure as they did for William Carey and for Adoniram Judson and Luther Rice. {Rehearsed} (\anˆggellon\). Imperfect active. It was a long story for they had many things to tell of God's dealings "with them" (\met' aut“n\) for God had been "with them" all the while as Jesus had said he would be (Matthew:28:20|, \meth' h–m“n\). Paul could recount some of the details given later in strkjv@2Corinthians:11|. {And how} (\kai hoti\). Or "and that" in particular, as the upshot of it all. {He had opened a door of faith unto the Gentiles} (\ˆnoixen tois ethnesin thuran piste“s\). Three times in Paul's Epistles (1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3|) he employed the metaphor of "door," perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul's heart (Galatians:4:14f.|). The Gentiles now, it was plain, could enter the kingdom of God (verse 22|) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology.

rwp@Acts:14:28 @{And they tarried no little time} (\dietribon de chronon ouk oligon\). Imperfect active of \diatrib“\, old verb to rub hard, to consume, with accusative of extent of time. It was a happy time of fellowship. The experiment entered upon by the church of Antioch was now a pronounced success. It was at the direct command of the Holy Spirit, but they had prayed for the absent missionaries and rejoiced at their signal success. There is no sign of jealousy on the part of Barnabas when Paul returns as the chief hero of the expedition. A new corner has been turned in the history of Christianity. There is a new centre of Christian activity. What will Jerusalem think of the new developments at Antioch? Paul and Barnabas made no report to Jerusalem.

rwp@Acts:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo tˆs Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmˆthˆte t“i ethei M“use“s, ou dunasthe s“thˆnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn“\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\t“i ethei\) is customary. "Saved" (\s“thˆnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.

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

rwp@Acts:15:3 @{They therefore} (\hoi men oun\). Luke's favourite method of resumptive narrative as we have seen (11:19|, etc.), demonstrative \hoi\ with \men\ (indeed) and \oun\ (therefore). {Being brought on their way by the church} (\propemphthentes hupo tˆs ekklˆsias\). First aorist passive participle of \propemp“\, old verb, to send forward under escort as a mark of honour as in strkjv@20:38; strkjv@21:5; strkjv@3John:1:6|. They were given a grand send-off by the church in Antioch. {Passed through} (\diˆrchonto\). Imperfect middle describing the triumphal procession through both (\te kai\) Phoenicia and Samaria. {The conversion} (\tˆn epistrophˆn\). The turning. {They caused great joy} (\epoioun charan megalˆn\). Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still.

rwp@Acts:15:4 @{Were received} (\paredechthˆsan\). First aorist passive indicative of \paradechomai\, old verb, to receive, to welcome. Here it was a public reception for Paul and Barnabas provided by the whole church including the apostles and elders, at which an opportunity was given to hear the story of Paul and Barnabas about God's dealings with them among the Gentiles. This first public meeting is referred to by Paul in strkjv@Galatians:2:2| "I set before them (\autois\) the gospel, etc."

rwp@Acts:15:5 @{But there rose up} (\exanestˆsan de\). Second aorist active indicative (intransitive). Note both \ex\ and \an\. These men rose up out of the crowd at a critical moment. They were believers in Christ (\pepisteukotes\, having believed), but were still members of "the sect of the Pharisees" (\tˆs hairese“s t“n Pharisai“n\). Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (11:2f.|). Note the dogmatism of their "must" (\dei\) after the opposition of Paul and Barnabas to their "except" (\ean me\) at Antioch (15:1|). They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (15:2,5|). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from verse 6| that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in strkjv@Galatians:2:1-10| took place. It was Paul's chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Acts:15:6-29|) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. Songs:far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, "to whom I yielded, no not for an hour." Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground.

rwp@Acts:15:6 @{Were gathered together} (\sunˆchthˆsan\). First aorist (effective) passive indicative. The church is not named here as in verse 4|, but we know from verses 12-22| that the whole church came together this time also along with the apostles and elders. {Of this matter} (\peri tou logou toutou\). Same idiom in strkjv@8:21; strkjv@19:38|. They realized the importance of the issue.

rwp@Acts:15:7 @{When there had been much questioning} (\pollˆs zˆtˆse“s genomenˆs\). Genitive absolute with second aorist middle participle of \ginomai\. Evidently the Judaizers were given full opportunity to air all their grievances and objections. They were allowed plenty of time and there was no effort to shut off debate or to rush anything through the meeting. {Peter rose up} (\anastas Petros\). The wonder was that he had waited so long. Probably Paul asked him to do so. He was the usual spokesman for the apostles and his activities in Jerusalem were well-known. In particular his experience at Caesarea (Acts:10|) had caused trouble here in Jerusalem from this very same party of the circumcism (Acts:11:1-18|). It was fitting that Peter should speak. This is the last time that Peter appears in the Acts. {A good while ago} (\aph' hˆmer“n archai“n\). From ancient days. The adjective \archaios\ is from \archˆ\, beginning, and its actual age is a matter of relativity. Songs:Mnason (Acts:21:16|) is termed "an ancient disciple." It was probably a dozen years since God "made choice" (\exelexato\) to speak by Peter's mouth to Cornelius and the other Gentiles in Caesarea. His point is that what Paul and Barnabas have reported is nothing new. The Judaizers made objection then as they are doing now.

rwp@Acts:15:9 @{He made no distinction between us and them} (\outhen diekrinen metaxu hˆm“n te kai aut“n\). He distinguished nothing (first aorist active ind.) between (both \dia\ and \metaxu\) both (\te kai\) us and them. In the matter of faith and conversion God treated us Jews as heathen and the heathen as Jews. {Cleansing their hearts by faith} (\tˆi pistei katharisas tas kardias aut“n\). Not by works nor by ceremonies. Peter here has a thoroughly Pauline and Johannine idea of salvation for all both Jew and Greek. Cf. strkjv@10:15|.

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

rwp@Acts:15:11 @{That we shall be saved} (\s“thˆnai\). First aorist passive infinitive in indirect discourse after \pisteuomen\. More exactly, "We believe that we are saved through the grace of the Lord Jesus in like manner as they also." This thoroughly Pauline note shows that whatever hopes the Judaizers had about Peter were false. His doctrine of grace is as clear as a bell. He has lifted his voice against salvation by ceremony and ritualism. It was a great deliverance.

rwp@Acts:15:12 @{Kept silence} (\esigˆsen\). Ingressive first aorist active of \siga“\, old verb, to hold one's peace. All the multitude became silent after Peter's speech and because of it. {Hearkened} (\ˆkouon\). Imperfect active of \akou“\, descriptive of the rapt attention, were listening. {Unto Barnabas and Paul} (\Barnaba kai Paulou\). Note placing Barnabas before Paul as in verse 25|, possibly because in Jerusalem Barnabas was still better known than Paul. {Rehearsing} (\exˆgoumen“n\). Present middle participle of \exˆgeomai\, old verb, to go through or lead out a narrative of events as in strkjv@Luke:24:35; strkjv@Acts:10:8| which see. Three times (14:27; strkjv@15:4,12|) Paul is described as telling the facts about their mission work, facts more eloquent than argument (Page). One of the crying needs in the churches is fuller knowledge of the facts of mission work and progress with enough detail to give life and interest. The signs and wonders which God had wrought among the Gentiles set the seal of approval on the work done through (\dia\) Barnabas and Paul. This had been Peter's argument about Cornelius (11:17|). This same verb (\exˆgˆsato\) is used by James in verse 14| referring to Peter's speech.

rwp@Acts:15:13 @{After they had held their peace} (\meta to sigˆsai autous\). Literally, "after the becoming silent (ingressive aorist active of the articular infinitive) as to them (Barnabas and Paul, accusative of general reference)." {James answered} (\apekrithˆ Iak“bos\). First aorist passive (deponent) indicative. It was expected that James, as President of the Conference, would speak last. But he wisely waited to give every one an opportunity to speak. The challenge of the Judaizers called for an opinion from James. Furneaux thinks that he may have been elected one of the twelve to take the place of James the brother of John since Paul (Galatians:1:19|) calls him apostle. More likely he was asked to preside because of his great gifts and character as chief of the elders.

rwp@Acts:15:14 @{Hearken unto me} (\akousate mou\). Usual appeal for attention. James was termed James the Just and was considered a representative of the Hebraic as opposed to the Hellenistic wing of the Jewish Christians (Acts:6:1|). The Judaizers had doubtless counted on him as a champion of their view and did later wrongfully make use of his name against Peter at Antioch (Galatians:2:12|). There was instant attention when James began to speak. {Symeon} (\Sume“n\). The Aramaic form of Simon as in strkjv@2Peter:2:1|. This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in strkjv@Luke:2:25,34| of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem. {How} (\kath“s\). Strictly, "according as," here like \hos\ in indirect discourse somewhat like the epexegetic or explanatory use in strkjv@3John:1:3|. {First} (\pr“ton\). Told by Peter in verse 7|. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. {Did visit} (\epeskepsato\). First aorist middle indicative of \episkeptomai\, old verb to look upon, to look after, provide for. This same verb occurs in strkjv@James:1:27| and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his _Commentary on James_. Somehow Luke may have obtained notes of these various addresses. {To take from the Gentiles a people for his name} (\labein ex ethn“n laon t“i onomati autou\). Bengel calls this _egregium paradoxon_, a chosen people (\laon\) out of the Gentiles (\ethn“n\). This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God's purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul's great doctrines as set forth in strkjv@Galatians:3; strkjv@Romans:9-11|. Note the use of God's "name" here for "the Israel of God" (Galatians:6:16|).

rwp@Acts:15:17 @{That the residue of men may seek after the Lord} (\hop“s an ekzˆtˆs“sin hoi kataloipoi t“n anthr“p“n ton kurion\). The use of \hop“s\ with the subjunctive (effective aorist active) to express purpose is common enough and note \an\ for an additional tone of uncertainty. On the rarity of \an\ with \hop“s\ in the _Koin‚_ see Robertson, _Grammar_, p. 986. Here the Gentiles are referred to. The Hebrew text is quite different, "that they may possess the remnant of Edom." Certainly the LXX suits best the point that James is making. But the closing words of this verse point definitely to the Gentiles both in the Hebrew and the LXX, "all the Gentiles" (\panta ta ethnˆ\). Another item of similarity between this speech and the Epistle of James is in the phrase "my name is called" (\epikeklˆtai to onoma mou\) and strkjv@James:2:7|. The purpose of God, though future, is expressed by this perfect passive indicative \epikeklˆtai\ from \epi-kale“\, to call on. It is a Jewish way of speaking of those who worship God.

rwp@Acts:15:20 @{But that we write unto them} (\alla episteilai autois\). By way of contrast (\alla\). First aorist active infinitive of \epistell“\, old verb to send to one (message, letter, etc.). Our word \epistle\ (\epistolˆ\ as in verse 30|) comes from this verb. In the N.T. only here, He strkjv@13:22|, and possibly strkjv@Acts:21:25|. {That they abstain from} (\tou apechesthai\). The genitive of the articular infinitive of purpose, present middle (direct) of \apech“\, old verb, to hold oneself back from. The best old MSS. do not have \apo\, but the ablative is clear enough in what follows. James agrees with Peter in his support of Paul and Barnabas in their contention for Gentile freedom from the Mosaic ceremonial law. The restrictions named by James affect the moral code that applies to all (idolatry, fornication, murder). Idolatry, fornication and murder were the outstanding sins of paganism then and now (Revelation:22:15|). Harnack argues ably against the genuineness of the word \pniktou\ (strangled) which is absent from D Irenaeus, Tertullian, Cyprian. It is a nice point, though the best MSS. have it in accord with strkjv@Leviticus:17:10-16|. The problem is whether the words were added because "blood" was understood as not "murder," but a reference to the Mosaic regulation or whether it was omitted to remove the ceremonial aspect and make it all moral and ethical. The Western text omits the word also in verse 29|. But with the word retained here and in verse 29| the solution of James is not a compromise, though there is a wise concession to Jewish feeling. {Pollutions of idols} (\alisgˆmat“n\). From \alisge“\ only in the LXX and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (\eid“luth“n\) in verse 29|, not to sacrificial meat sold in the market (1Corinthians:10:27|), a matter not referred to here. Cf. strkjv@Leviticus:17:1-9|. All the four items in the position of James (accepting \pniktou\) are mentioned in strkjv@Leviticus:17,18|.

rwp@Acts:15:29 @{Than these necessary things} (\plˆn tout“n t“n epanagkes\). This old adverb (from \epi\ and \anagkˆ\) means on compulsion, of necessity. Here only in the N.T. For discussion of these items see on verses 20,21|. In comparison with the freedom won this "burden" is light and not to be regarded as a compromise in spite of the arguments of Lightfoot and Ramsay. It was such a concession as any converted Gentile would be glad to make even if "things strangled" be included. This "necessity" was not a matter of salvation but only for fellowship between Jews and Gentiles. The Judaizers made the law of Moses essential to salvation (15:16|). {It shall be well with you} (\eu praxete\). Ye shall fare well. A classical idiom used here effectively. The peace and concord in the fellowship of Jews and Gentiles will justify any slight concession on the part of the Gentiles. This letter is not laid down as a law, but it is the judgment of the Jerusalem Christians for the guidance of the Gentiles (16:4|) and it had a fine effect at once (15:30-35|). Trouble did come later from the Judaizers who were really hostile to the agreement in Jerusalem, but that opposition in no way discredits the worth of the work of this Conference. No sane agreement will silence perpetual and professional disturbers like these Judaizers who will seek to unsettle Paul's work in Antioch, in Corinth, in Galatia, in Jerusalem, in Rome. {Fare ye well} (\Err“sthe\). _Valete_. Perfect passive imperative of \rh“nnumi\, to make strong. Common at the close of letters. Be made strong, keep well, fare well. Here alone in the N.T. though some MSS. have it in strkjv@23:30|.

rwp@Acts:15:30 @{Songs:they} (\hoi men oun\). As in verse 3|. {When they were dismissed} (\apoluthentes\). First aorist passive participle of \apolu“\, common verb to loosen, to dismiss. Possibly (Hackett) religious services were held as in verse 33| (cf. strkjv@13:3|) and perhaps an escort for part of the way as in verse 3|. {The multitude} (\to plˆthos\). Public meeting of the church as in verses 1-3|. Deissmann (_Bible Studies_, p. 232) gives illustrations from the inscriptions of the use of \plˆthos\ for official, political, and religious gatherings. The committee formally "delivered" (\eped“kan\) the epistle to the church authorities.

rwp@Acts:15:31 @{When they had read it} (\anagnontes\). Second aorist active participle of \anagin“sk“\. Public reading, of course, to the church. {They rejoiced} (\echarˆsan\). Second aorist (ingressive) passive indicative of \chair“\. They burst into exultant joy showing clearly that they did not consider it a weak compromise, but a glorious victory of Gentile liberty. {For the consolation} (\epi tˆi paraklˆsei\). The encouragement, the cheer in the letter. See \parekalesan\ in verse 32|. Consolation and exhortation run into one another in this word.

rwp@Acts:15:32 @{Being themselves also prophets} (\kai autoi prophˆtai ontes\). As well as Paul and Barnabas and like Agabus (11:27-30|), for-speakers for Christ who justify the commendation in the letter (verse 27|) "with many words" (\dia logou pollou\), "with much talk," and no doubt with kindly words concerning the part played at the Conference by Paul and Barnabas. {Confirmed} (\epestˆrixan\). See on ¯14:22|. It was a glorious time with no Judaizers to disturb their fellowship as in 1-3|.

rwp@Acts:15:35 @{Tarried} (\dietribon\). Imperfect active of \diatrib“\, old verb to pass time, seen already in strkjv@12:19; strkjv@14:3,28|. {With many others also} (\meta kai heter“n poll“n\). A time of general revival and naturally so after the victory at Jerusalem. It is at this point that it is probable that the sad incident took place told by Paul in strkjv@Galatians:2:11-21|. Peter came up to see how things were going in Antioch after Paul's victory in Jerusalem. At first Peter mingled freely with the Greek Christians without the compunctions shown at Caesarea and for which he had to answer in Jerusalem (Acts:11:1-18|). Rumours of Peter's conduct reached Jerusalem and the Judaizers saw a chance to reopen the controversy on the line of social customs, a matter not passed on at the Jerusalem Conference. These Judaizers threaten Peter with a new trial and he surrenders and is followed by Barnabas and all the Jewish brethren in Antioch to the dismay of Paul who boldly rebuked Peter and Barnabas and won them back to his view. It was a crisis. Some would even date the Epistle to the Galatians at this time also, an unlikely hypothesis.

rwp@Acts:15:36 @{Let us return now and visit the brethren} (\epistrepsantes de episkeps“metha tous adelphous\). Paul takes the initiative as the leader, all the more so if the rebuke to Peter and Barnabas in strkjv@Galatians:2:11-21| had already taken place. Paul is anxious, like a true missionary, to go back to the fields where he has planted the gospel. He uses the hortatory subjunctive (\episkeps“metha\) for the proposal (see on ¯15:14| for this verb). Note the repeated \epi\ (\epi-strepsantes\ and \episkeps“metha\). There is special point in the use of \dˆ\ (shortened form of \ˆdˆ\), now at this juncture of affairs (cf. strkjv@13:2|). {How they fare} (\p“s echousin\). Indirect question, "how they have it." The precariousness of the life of new converts in pagan lands is shown in all of Paul's Epistles (Furneaux). Songs:he wanted to go city by city (\kata polin pƒsan\).

rwp@Acts:15:37 @{Was minded to take with them} (\ebouleto sunparalabein\). Imperfect middle (\ebouleto\), not aorist middle \ebouleusato\ of the Textus Receptus. Barnabas willed, wished and stuck to it (imperfect tense). \Sunparalabein\ is second aorist active infinitive of the double compound \sunparalamban“\, old verb to take along together with, used already about John Mark in strkjv@12:25| and by Paul in strkjv@Galatians:2:1| about Titus. Nowhere else in the N.T. Barnabas used the ingressive aorist in his suggestion.

rwp@Acts:15:38 @{But Paul thought not good to take with them} (\Paulos de ˆxiou--mˆ sunparalambanein touton\). The Greek is far more effective than this English rendering. It is the imperfect active of \axio“\, old verb to think meet or right and the present active infinitive of the same verb (\sunparalamban“\) with negative used with this infinitive. Literally, "But Paul kept on deeming it wise not to be taking along with them this one." Barnabas looked on it as a simple punctiliar proposal (aorist infinitive), but Paul felt a lively realization of the problem of having a quitter on his hands (present infinitive). Each was insistent in his position (two imperfects). Paul had a definite reason for his view describing John Mark as "him who withdrew from them from Pamphylia" (\ton apostanta ap' aut“n apo Pamphulias\). Second aorist active articular participle of \aphistˆmi\, intransitive use, "the one who stood off from, apostatized from" (our very word "apostasy"). And also as the one who "went not with them to the work" (\kai mˆ sunelthonta autois eis to ergon\). At Perga Mark had faced the same task that Paul and Barnabas did, but he flinched and flickered and quit. Paul declined to repeat the experiment with Mark.

rwp@Acts:15:39 @{A sharp contention} (\paroxusmos\). Our very word paroxysm in English. Old word though only twice in the N.T. (here and strkjv@Hebrews:10:24|), from \paroxun“\, to sharpen (\para, oxus\) as of a blade and of the spirit (Acts:17:16; strkjv@1Corinthians:13:5|). This "son of consolation" loses his temper in a dispute over his cousin and Paul uses sharp words towards his benefactor and friend. It is often so that the little irritations of life give occasion to violent explosions. If the incident in strkjv@Galatians:2:11-21| had already taken place, there was a sore place already that could be easily rubbed. And if Mark also joined with Peter and Barnabas on that occasion, Paul had fresh ground for irritation about him. But there is no way to settle differences about men and we can only agree to disagree as Paul and Barnabas did. {Songs:that they parted asunder from one another} (\h“ste apoch“risthˆnai autous ap' allˆl“n\). Actual result here stated by \h“ste\ and the first aorist passive infinitive of \apoch“riz“\, old verb to sever, to separate, here only and strkjv@Revelation:6:4| in the N.T. The accusative of general reference (\autous\) is normal. For construction with \h“ste\ see Robertson, _Grammar_, pp. 999f. {And Barnabas took Mark with him and sailed away to Cyprus} (\ton te Barnaban paralabonta ton Markon ekpleusai eis Kupron\). Second infinitival clause \ekpleusai\ after \h“ste\ connected by \te\. The same participle is used here minus \sun, paralabonta\ (second aorist active). Barnabas and Mark sailed out (\ekpleusai\ from \ekple“\) from the harbour of Antioch. This is the last glimpse that Luke gives us of Barnabas, one of the noblest figures in the New Testament. Paul has a kindly reference to him in strkjv@1Corinthians:9:6|. No one can rightly blame Barnabas for giving his cousin John Mark a second chance nor Paul for fearing to risk him again. One's judgment may go with Paul, but one's heart goes with Barnabas. And Mark made good with Barnabas, with Peter (1Peter:5:13|) and finally with Paul (Colossians:4:10; strkjv@2Timothy:4:11|). See my little book on John Mark (_Making Good in the Ministry_). Paul and Barnabas parted in anger and both in sorrow. Paul owed more to Barnabas than to any other man. Barnabas was leaving the greatest spirit of the time and of all times.

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

rwp@Acts:16:11 @{Setting sail} (\anachthentes\). Same word in strkjv@13:13| which see. {We made a straight course} (\euthudromˆsamen\). First aorist active indicative of compound verb \euthudrome“\ (in Philo) from adjective \euthudromos\ (in Strabo), running a straight course (\euthus, dromos\). In the N.T. only here and strkjv@21:1|. It is a nautical term for sailing before the wind. Luke has a true feeling for the sea. {To Samothrace} (\eis Samothrƒikˆn\). A small island in the Aegean about halfway between Troas and Neapolis. {The day following} (\tˆi epiousˆi\). Locative case of time with \hˆmerƒi\ (day) to be supplied (7:26; strkjv@20:15; strkjv@21:18; strkjv@23:11|). With adverse winds it took five days to make the run of 125 miles (20:6|). {To Neapolis} (\eis Nean Polin\). To New Town (Newton, Naples, Neapolis). The port of Philippi ten miles distant, Thracian, but reckoned as Macedonian after Vespasian.

rwp@Acts:16:12 @{To Philippi} (\eis Philippous\). The plural like \Athˆnai\ (Athens) is probably due to separate sections of the city united (Winer-Moulton, _Grammar_, p. 220). The city (ancient name Krenides or Wells) was renamed after himself by Philip, the father of Alexander the Great. It was situated about a mile east of the small stream Gangites which flows into the river Strymon some thirty miles away. In this valley the Battle of Philippi was fought B.C. 42 between the Second Triumvirate (Octavius, Antonius, Lepidus) and Brutus and Cassius. In memory of the victory Octavius made it a colony (\kol“nia\) with all the privileges of Roman citizenship, such as freedom from scourging, freedom from arrest save in extreme cases, and the right of appeal to the emperor. This Latin word occurs here alone in the N.T. Octavius planted here a colony of Roman veterans with farms attached, a military outpost and a miniature of Rome itself. The language was Latin. Here Paul is face to face with the Roman power and empire in a new sense. He was a new Alexander, come from Asia to conquer Europe for Christ, a new Caesar to build the Kingdom of Christ on the work of Alexander and Caesar. One need not think that Paul was conscious of all that was involved in destiny for the world. Philippi was on the Egnatian Way, one of the great Roman roads, that ran from here to Dyrrachium on the shores of the Adriatic, a road that linked the east with the west. {The first of the district} (\pr“tˆ tˆs meridos\). Philippi was not the first city of Macedonia nor does Luke say so. That honour belonged to Thessalonica and even Amphipolis was larger than Philippi. It is not clear whether by \meris\ Luke means a formal division of the province, though the _Koin‚_ has examples of this geographical sense (papyri). There is no article with \pr“tˆ\ and Luke may not mean to stress unduly the position of Philippi in comparison with Amphipolis. But it was certainly a leading city of this district of Macedonia. {We were tarrying} (\ˆmen diatribontes\). Periphrastic imperfect active.

rwp@Acts:16:13 @{By a river side} (\para potamon\). The little river Gangites (or Gargites) was one mile west of the town. Philippi as a military outpost had few Jews. There was evidently no synagogue inside the city, but "without the gates" (\ex“ tˆs pulˆs\) they had noticed an enclosure "where we supposed" (\hou enomizomen\, correct text, imperfect active), probably as they came into the city, "was a place of prayer" (\proscuchˆn einai\). Infinitive with accusative of general reference in indirect discourse. \Proseuchˆ\ is common in the LXX and the N.T. for the act of prayer as in strkjv@Acts:2:42| then for a place of prayer either a synagogue (III Macc. strkjv@7:20) or more often an open air enclosure near the sea or a river where there was water for ceremonial ablutions. The word occurs also in heathen writers for a place of prayer (Schurer, _Jewish People_, Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann (_Bible Studies_, p. 222) quotes an Egyptian inscription of the third century B.C. with this sense of the word and one from Panticapaeum on the Black Sea of the first century A.D. (_Light from the Ancient East_, p. 102). Juvenal (III. 296) has a sneering reference to the Jewish \proseucha\. Josephus (_Ant_. XIV. 10, 23) quotes a decree of Halicarnassus which allowed the Jews "to make their prayers (\proseuchas\) on the seashore according to the custom of their fathers." There was a synagogue in Thessalonica, but apparently none in Amphipolis and Apollonia (Acts:17:1|). The rule of the rabbis required ten men to constitute a synagogue, but here were gathered only a group of women at the hour of prayer. In pioneer days in this country it was a common thing to preach under bush arbours in the open air. John Wesley and George Whitfield were great open air preachers. Paul did not have an inspiring beginning for his work in Europe, but he took hold where he could. The conjecture was correct. It was a place of prayer, but only a bunch of women had come together (\tais sunelthousais gunaixin\), excuse enough for not preaching to some preachers, but not to Paul and his party. The "man of Macedonia" turned out to be a group of women (Furneaux). Macedonian inscriptions show greater freedom for women in Macedonia than elsewhere at this time and confirm Luke's story of the activities of women in Philippi, Thessalonica, Berea. {We sat down and spake} (\kathisantes elaloumen\). Having taken our seats (aorist active participle of \kathiz“\) we began to speak or preach (inchoative imperfect of \lale“\, often used for preaching). Sitting was the Jewish attitude for public speaking. It was not mere conversation, but more likely conversational preaching of an historical and expository character. Luke's use of the first person plural implies that each of the four (Paul, Silas, Timothy, Luke) preached in turn, with Paul as chief speaker.

rwp@Acts:16:14 @{Lydia} (\Ludia\). Her birthplace was Thyatira in Lydia. She may have been named after the land, though Lydia is a common female name (see Horace). Lydia was itself a Macedonian colony (Strabo, XIII. 4). Thyatira (note plural form like Philippi and one of the seven churches of Asia here strkjv@Revelation:2:18|) was famous for its purple dyes as old as Homer (Iliad, IV. 141) and had a guild of dyers (\hoi bapheis\) as inscriptions show. {A seller of purple} (\porphurop“lis\). A female seller of purple fabrics (\porphura, p“lis\). Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term "royal purple." See on ¯Luke:16:19|. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. {One that worshipped God} (\sebomenˆ ton theon\). A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul's wife. She was wealthy and probably a widow. {Heard us} (\ˆkouen\). Imperfect active of \akou“\, was listening, really listening and she kept it up, listening to each of these new and strange preachers. {Opened} (\diˆnoixen\). First aorist active indicative of \dianoig“\, old word, double compound (\dia, ana, oig“\) to open up wide or completely like a folding door (both sides, \dia\, two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke:24:45|). {To give heed} (\prosechein\). To hold the mind (\ton noun\ understood), present active infinitive. She kept her mind centred on the things spoken by Paul whose words gripped her attention. She rightly perceived that Paul was the foremost one of the group. He had personal magnetism and power of intellect that the Spirit of God used to win the heart of this remarkable woman to Christ. It was worth coming to Philippi to win this fine personality to the Kingdom of God. She will be the chief spirit in this church that will give Paul more joy and co-operation than any of his churches. It is not stated that she was converted on the first Sabbath, though this may have been the case. "One solitary convert, a woman, and she already a seeker after God, and a native of that very Asia where they had been forbidden to preach" (Furneaux). But a new era had dawned for Europe and for women in the conversion of Lydia.

rwp@Acts:16:17 @{The Most High God} (\tou theou tou hupsistou\). Pagan inscriptions use this language for the Supreme Being. It looks like supernatural testimony like that borne by the demoniacs to Jesus as "son of the Most High God" (Luke:8:28|. Cf; also strkjv@Mark:1:24; strkjv@3:11; strkjv@Matthew:8:29; strkjv@Luke:4:41|, etc.). She may have heard Paul preach about Jesus as the way of salvation. {The way of salvation} (\hodon s“tˆrias\). A way of salvation, strictly speaking (no article). There were many "ways of salvation" offered to men then as now.

rwp@Acts:16:18 @{She did} (\epoiei\). Imperfect active, kept it up for many days. The strange conduct gave Paul and the rest an unpleasant prominence in the community. {Being sore troubled} (\diaponˆtheis\). First aorist passive of \diapone“\, old verb, to work laboriously, then in passive to be "worked up," displeased, worn out. In the N.T. only here and strkjv@4:2| which see (there of the Sadducees about Peter's preaching). Paul was grieved, annoyed, indignant. He wanted no testimony from a source like this any more than he did the homage of the people of Lystra (14:14|). {That very hour} (\autˆi tˆi h“rƒi\). Locative case of time and familiar Lukan idiom in his Gospel, "at the hour itself." The cure was instantaneous. Paul, like Jesus, distinguished between the demon and the individual.

rwp@Acts:16:19 @{Was gone} (\exˆlthen\). Was gone out of the slave girl, second aorist active indicative of \exerchomai\. "The two most important social revolutions worked by Christianity have been the elevation of woman and the abolition of slavery" (Furneaux). Both are illustrated here (Lydia and this slave girl). "The most sensitive part of 'civilized' man is the pocket" (Ramsay). {Laid hold on} (\epilabomenoi\). Second aorist middle participle of \epilamban“\ as in strkjv@9:27; strkjv@17:19|, but here with hostile intent. {Dragged} (\heilkusan\). First aorist active indicative of \helku“\, late form of the old verb \helk“\ (also in strkjv@James:2:6|) to draw as a sword, and then to drag one forcibly as here and strkjv@21:30|. It is also used of spiritual drawing as by Jesus in strkjv@John:12:32|. Here it is by violence. {Into the marketplace} (\eis tˆn agoran\). Into the Roman forum near which would be the courts of law as in our courthouse square, as in strkjv@17:17|. Marketing went on also (Mark:7:4|), when the crowds collect (Mark:6:56|), from \ageir“\, to collect or gather. {Unto the rulers} (\epi tous archontas\). General Greek term for "the magistrates."

rwp@Acts:16:20 @{Unto the magistrates} (\tois stratˆgois\). Greek term (\stratos, ag“\) for leader of an army or general. But in civic life a governor. The technical name for the magistrates in a Roman colony was _duumviri_ or duumvirs, answering to consuls in Rome. \Stratˆgoi\ here is the Greek rendering of the Latin _praetores_ (praetors), a term which they preferred out of pride to the term _duumviri_. Since they represented consuls, the praetors or duumvirs were accompanied by lictors bearing rods (verse 35|). {These men} (\houtoi hoi anthr“poi\). Contemptuous use. {Being Jews} (\Ioudaioi huparchontes\). The people of Philippi, unlike those in Antioch (11:26|), did not recognize any distinction between Jews and Christians. These four men were Jews. This appeal to race prejudice would be especially pertinent then because of the recent decree of Claudius expelling Jews from Rome (18:2|). It was about A.D. 49 or 50 that Paul is in Philippi. The hatred of the Jews by the Romans is known otherwise (Cicero, _Pro Flacco_, XXVIII; Juvenal, XIV. 96-106). {Do exceedingly trouble} (\ektarassousin\). Late compound (effective use of \ek\ in composition) and only here in the N.T.

rwp@Acts:16:21 @{Customs which it is not lawful for us to receive, or to observe, being Romans} (\ethˆ ha ouk estin hˆmin paradechesthai oude poiein R“maiois ousin\). Note the sharp contrast between "being Jews" in verse 20| and "being Romans" here. This pose of patriotism is all sound and fury. It is love of money that moves these "masters" far more than zeal for Rome. As Roman citizens in a colony they make full use of all their rights of protest. Judaism was a _religio licita_ in the Roman empire, only they were not allowed to make proselytes of the Romans themselves. No Roman magistrate would pass on abstract theological questions (18:15|), but only if a breach of the peace was made (\ektarassousin hˆm“n tˆn polin\) or the formation of secret sects and organizations. Evidently both of these last points are involved by the charges of "unlawful customs" by the masters who are silent about their real ground of grievance against Paul and Silas. \Ethos\ (kin to \ˆthos\, strkjv@1Corinthians:15:33|) is from \eth“\, to be accustomed or used to a thing. The Romans granted toleration to conquered nations to follow their religious customs provided they did not try to win the Romans. But the Jews had made great headway to favour (the God-fearers) with increasing hatred also. Emperor worship had in store grave peril for both Jews and Christians. The Romans will care more for this than for the old gods and goddesses. It will combine patriotism and piety.

rwp@Acts:16:22 @{Rose up together} (\sunepestˆ\). Second aorist (ingressive) active of the double compound \sunephistˆmi\, intransitive, old verb, but only here in the N.T. (cf. \katepestˆsan\ in strkjv@18:12|). There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment. {Rent their garments off them} (\perirˆxantes aut“n ta himatia\). First aorist active participle of \perirˆgnumi\, old verb, to break off all around, to strip or rend all round. Here only in the N.T. The duumvirs probably gave orders for Paul and Silas to be stripped of their outer garments (\himatia\), though not actually doing it with their own hands, least of all not stripping off their own garments in horror as Ramsay thinks. That would call for the middle voice. In II Macc. strkjv@4:38 the active voice is used as here of stripping off the garments of others. Paul in strkjv@1Thessalonians:2:2| refers to the shameful treatment received in Philippi, "insulted" (\hubristhentas\). As a Roman citizen this was unlawful, but the duumvirs looked on Paul and Silas as vagabond and seditious Jews and "acted with the highhandedness characteristic of the fussy provincial authorities" (Knowling). {Commanded} (\ekeleuon\). Imperfect active, repeatedly ordered. The usual formula of command was: "Go, lictors; strip off their garments; let them be scourged." {To beat them with rods} (\rhabdizein\). Present active infinitive of \rhabdiz“\, old verb, but in the N.T.=_virgis caedere_ only here and strkjv@2Corinthians:11:25| where Paul alludes to this incident and two others not given by Luke (\tris erhabdisthˆn\). He came near getting another in Jerusalem (Acts:22:25|). Why did not Paul say here that he was a Roman citizen as he does later (verse 37|) and in Jerusalem (22:26f.|)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind.

rwp@Acts:16:23 @{When they had laid} (\epithentes\). Second aorist (constative) active participle of \epitithˆmi\, to place upon. {Many stripes} (\pollas plˆgas\). The Jewish law was forty stripes save one (2Corinthians:11:24|). The Roman custom depended on the caprice of the judge and was a terrible ordeal. It was the custom to inflict the stripes on the naked body (back) as Livy 2.5 says: "_Missique lictores ad sumendum supplicium, nudatos virgis caedunt_." On \plˆgas\ (from \plˆss“\, to strike a blow) see on ¯Luke:10:30; strkjv@12:47f|. {The jailor} (\t“i desmophulaki\). Late word (\desmos, phulax\, keeper of bonds), in the N.T. only here (verses 23,27,36|). The LXX has the word \archidesmophulax\ (Genesis:39:21-23|). Chrysostom calls this jailor Stephanus, he was of Achaia (1Corinthians:16:15|). {To keep safely} (\asphal“s tˆrein\). Present active infinitive, to keep on keeping safely, perhaps "as dangerous political prisoners" (Rackham). He had some rank and was not a mere turnkey.

rwp@Acts:16:24 @{Into the inner prison} (\eis tˆn es“teran phulakˆn\). The comparative form from the adverb \es“\ (within), Ionic and old Attic for \eis“\. In the LXX, but in the N.T. only here and strkjv@Hebrews:6:19|. The Roman public prisons had a vestibule and outer prison and behind this the inner prison, a veritable dungeon with no light or air save what came through the door when open. One has only to picture modern cells in our jails, the dungeons in feudal castles, London prisons before the time of Howard, to appreciate the horrors of an inner prison cell in a Roman provincial town of the first century A.D. {Made their feet fast} (\tous podas ˆsphalisato aut“n\). First aorist (effective) middle of \asphaliz“\, from \asphalˆs\ (safe), common verb in late Greek, in the N.T. only here and strkjv@Matthew:24:64ff|. The inner prison was safe enough without this refinement of cruelty. {In the stocks} (\eis to xulon\). \Xulon\, from \xu“\, to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts:5:30; strkjv@10:39; strkjv@13:29; strkjv@Galatians:3:13; strkjv@1Peter:2:24|) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, \xulopedˆ\, Latin _vervus_, to shackle the feet stretched apart (Job:33:11|). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. \Xulon\ is also used in the N.T. for stick or staff (Matthew:26:47|) and even a tree (Luke:23:31|). Tertullian said of Christians in the stocks: _Nihil crus sentit in vervo, quum animus in caelo est_ (Nothing the limb feels in the stocks when the mind is in heaven).

rwp@Acts:16:25 @{About midnight} (\kata de mesonuktion\). Middle of the night, old adjective seen already in strkjv@Mark:13:35; strkjv@Luke:11:5| which see. {Were praying and singing} (\proseuchomenoi humnoun\). Present middle participle and imperfect active indicative: Praying they were singing (simultaneously, blending together petition and praise). \Humne“\ is an old verb from \humnos\ (cf. strkjv@Isaiah:12:4; strkjv@Daniel:3:23|). Paul and Silas probably used portions of the Psalms (cf. strkjv@Luke:1:39f.,67f.; strkjv@2:28f.|) with occasional original outbursts of praise. {Were listening to them} (\epˆkro“nto aut“n\). Imperfect middle of \epakroaomai\. Rare verb to listen with pleasure as to a recitation or music (Page). It was a new experience for the prisoners and wondrously attractive entertainment to them.

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

rwp@Acts:16:27 @{Being roused out of sleep} (\exupnos genomenos\). Becoming \exupnos\ (rare word, only here in N.T., in LXX and Josephus). An earthquake like that would wake up any one. {Open} (\ane“igmenos\). Perfect passive participle with double reduplication in predicate position, standing open. {Drew his sword} (\spasamenos tˆn machairan\). First aorist middle participle of \spa“\, to draw, as in strkjv@Mark:14:47|, drawing his own sword himself. Our word spasm from this old word. {Was about} (\ˆmellen\). Imperfect active of \mell“\ with both syllabic and temporal augment and followed here by present infinitive. He was on the point of committing suicide as Brutus had done near here. Stoicism had made suicide popular as the escape from trouble like the Japanese _harikari_. {Had escaped} (\ekpepheugenai\). Second perfect active infinitive of \ekpheug“\, old verb with perfective force of \ek\, to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after \nomiz“n\. Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (12:19; strkjv@27:42|).

rwp@Acts:16:28 @{Do thyself no harm} (\mˆden praxˆis seaut“i kakon\). The usual construction (\mˆ\ and the aorist subjunctive) for a prohibition not to {begin} to do a thing. The older Greek would probably have used \poiˆsˆis\ here. The later Greek does not always preserve the old distinction between \poie“\, to do a thing, and \prass“\, to practice, though \prassete\ keeps it in strkjv@Phillipians:4:9| and \poie“\ is rightly used in strkjv@Luke:3:10-14|. As a matter of fact \prass“\ does not occur in Matthew or in Mark, only twice in John, six times in Luke's Gospel, thirteen in Acts, and elsewhere by Paul. {Sprang in} (\eisepˆdˆsen\). First aorist active of \eispˆda“\, old verb, but here only in the N.T. Cf. \ekpˆda“\ in strkjv@14:14|. The jailor was at the outer door and he wanted lights to see what was inside in the inner prison.

rwp@Acts:16:29 @{Trembling for fear} (\entromos genomenos\). "Becoming terrified." The adjective \entromos\ (in terror) occurs in N.T. only here and strkjv@7:32; strkjv@Hebrews:12:21|. {Fell down} (\prosepesen\). Second aorist active indicative of \prospipt“\, old verb. An act of worship as Cornelius before Peter (10:25|), when \prosekunˆsen\ is used.

rwp@Acts:16:30 @{Brought them out} (\progag“n autous ex“\). Second aorist active participle of \proag“\, to lead forward. He left the other prisoners inside, feeling that he had to deal with these men whom he had evidently heard preach or had heard of their message as servants of the Most High God as the slave girl called them. There may have been superstition behind his fear, but there was evident sincerity.

rwp@Acts:16:31 @{To be saved} (\hina s“th“\). Final clause with \hina\ and first aorist passive subjunctive. What did he mean by "saved"? Certainly more than escape from peril about the prisoners or because of the earthquake, though these had their influences on him. Cf. way of salvation in verse 17|. {Believe on the Lord Jesus} (\Pisteuson epi ton kurion Iˆsoun\). This is what Peter told Cornelius (10:43|). This is the heart of the matter for both the jailor and his house.

rwp@Acts:16:33 @{Washed their stripes} (\elousen apo t“n plˆg“n\). Deissmann (_Bible Studies_, p. 227) cites an inscription of Pergamum with this very construction of \apo\ and the ablative, to wash off, though it is an old verb. This first aorist active indicative of \lou“\, to bathe, succinctly shows what the jailor did to remove the stains left by the rods of the lictors (verse 22|). \Nipt“\ was used for washing parts of the body. {And was baptized, he and all his, immediately} (\kai ebaptisthˆ autos kai hoi autou hapantes parachrˆma\). The verb is in the singular agreeing with \autos\, but it is to be supplied with \hoi autou\, and it was done at once.

rwp@Acts:16:34 @{He brought them up} (\anagag“n\). Second aorist active participle of \anag“\. It looks as if his house was above the prison. The baptism apparently took place in the pool or tank in which he bathed Paul and Silas (Deuteronomy:Wette) or the rectangular basin (_impluvium_) in the court for receiving the rain or even in a swimming pool or bath (\kolumbˆthra\) found within the walls of the prison (Kuinoel). Meyer: "Perhaps the water was in the court of the house; and the baptism was that of immersion, which formed an essential part of the symbolism of the act." {Set meat} (\parethˆken trapezan\). Set a "table" before them with food on it. They had probably had no food for a day. {With all his house} (\panoikei\). Adverb, once in Plato, though usually \panoikiƒi\. In LXX, but here alone in the N.T. It is in an amphibolous position and can be taken either with "rejoiced" (\ˆgalliasato\) or "having believed" (\pepisteuk“s\, perfect active participle, permanent belief), coming between them. The whole household (family, warden, slaves) heard the word of God, believed in the Lord Jesus, made confession, were baptized, and rejoiced. Furneaux considers the haste in baptism here "precipitate" as in the baptism of the eunuch. But why delay?

rwp@Acts:16:35 @{The serjeants} (\tous rhabdouchous\). Fasces-bearers, regular Greek word (\rhabdos, ech“\) for Latin _lictores_ though Cicero says that they should carry _baculi_, not _fasces_. Was this message because of the earthquake, the influence of Lydia, or a belated sense of justice on the part of the magistrates (praetors)? Perhaps a bit of all three may be true. The Codex Bezae expressly says that the magistrates "assembled together in the market place and recollecting the earthquake that had happened they were afraid."

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:16:39 @{They feared} (\ephobˆthˆsan\). This is the explanation. They became frightened for their own lives when they saw what they had done to Roman citizens. {They asked} (\ˆr“t“n\). Imperfect active of \er“ta“\. They kept on begging them to leave for fear of further trouble. The colonists in Philippi would turn against the praetors if they learned the facts, proud as they were of being citizens. This verb in the _Koin‚_ is often used as here to make a request and not just to ask a question.

rwp@Acts:17:1 @{When they had passed through} (\diodeusantes\). First aorist active participle of \diodeu“\, common verb in the _Koin‚_ (Polybius, Plutarch, LXX, etc.), but in the N.T. only here and strkjv@Luke:8:1|. It means literally to make one's way (\hodos\) through (\dia\). They took the Egnatian Way, one of the great Roman roads from Byzantium to Dyrrachium (over 500 miles long) on the Adriatic Sea, opposite Brundisium and so an extension of the Appian Way. {Amphipolis} (\tˆn Amphipolin\). Songs:called because the Strymon flowed almost around (\amphi\) it, the metropolis of Macedonia Prima, a free city, about 32 miles from Philippi, about three miles from the sea. Paul and Silas may have spent only a night here or longer. {Apollonia} (\tˆn Apoll“nian\). Not the famous Apollonia in Illyria, but 32 miles from Amphipolis on the Egnatian Way. Songs:here again a night was spent if no more. Why Paul hurried through these two large cities, if he did, we do not know. There are many gaps in Luke's narrative that we have no way of filling up. There may have been no synagogues for one thing. {To Thessalonica} (\eis Thessalonikˆn\). There was a synagogue here in this great commercial city, still an important city called Saloniki, of 70,000 population. It was originally called Therma, at the head of the Thermaic Gulf. Cassander renamed it Thessalonica after his wife, the sister of Alexander the Great. It was the capital of the second of the four divisions of Macedonia and finally the capital of the whole province. It shared with Corinth and Ephesus the commerce of the Aegean. One synagogue shows that even in this commercial city the Jews were not very numerous. As a political centre it ranked with Antioch in Syria and Caesarea in Palestine. It was a strategic centre for the spread of the gospel as Paul later said for it sounded (echoed) forth from Thessalonica throughout Macedonia and Achaia (1Thessalonians:1:8|).

rwp@Acts:17:2 @{As his custom was} (\kata to ei“thos t“i Paul“i\). The same construction in strkjv@Luke:4:16| about Jesus in Nazareth (\kata to ei“thos aut“i\) with the second perfect active participle neuter singular from \eth“\. Paul's habit was to go to the Jewish synagogue to use the Jews and the God-fearers as a springboard for his work among the Gentiles. {For three Sabbaths} (\epi sabbata tria\). Probably the reference is to the first three Sabbaths when Paul had a free hand in the synagogue as at first in Antioch in Pisidia. Luke does not say that Paul was in Thessalonica only three weeks. He may have spoken there also during the week, though the Sabbath was the great day. Paul makes it plain, as Furneaux shows, that he was in Thessalonica a much longer period than three weeks. The rest of the time he spoke, of course, outside of the synagogue. Paul implies an extended stay by his language in strkjv@1Thessalonians:1:8|. The church consisted mainly of Gentile converts (2Thessalonians:3:4,7,8|) and seems to have been well organized (1Thessalonians:5:12|). He received help while there several times from Philippi (Phillipians:4:16|) and even so worked night and day to support himself (1Thessalonians:2:9|). His preaching was misunderstood there in spite of careful instruction concerning the second coming of Christ (1Thessalonians:4:13-5:5; strkjv@2Thessalonians:2:1-12|). {Reasoned} (\dielexato\). First aorist middle indicative of \dialegomai\, old verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic ("dialectic") method of question and answer (cf. \dielegeto\ in verse 17|), then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis (\apo\) of his ideas.

rwp@Acts:17:3 @{Opening and alleging} (\dianoig“n kai paratithemenos\). Opening the Scriptures, Luke means, as made plain by the mission and message of Jesus, the same word (\dianoig“\) used by him of the interpretation of the Scriptures by Jesus (Luke:24:32|) and of the opening of the mind of the disciples also by Jesus (Luke:24:45|) and of the opening of Lydia's heart by the Lord (16:14|). One cannot refrain from saying that such exposition of the Scriptures as Jesus and Paul gave would lead to more opening of mind and heart. Paul was not only "expounding" the Scriptures, he was also "propounding" (the old meaning of "allege") his doctrine or setting forth alongside the Scriptures (\para-tithemenos\), quoting the Scripture to prove his contention which was made in much conflict (1Thessalonians:2:2|), probably in the midst of heated discussion by the opposing rabbis who were anything but convinced by Paul's powerful arguments, for the Cross was a stumbling-block to the Jews (1Corinthians:1:23|). {That it behoved the Christ to suffer} (\hoti ton Christon edei pathein\). The second aorist active infinitive is the subject of \edei\ with \ton Christon\, the accusative of general reference. This is Paul's major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luke:24:25-27|). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in strkjv@Acts:3:18| and Paul again in strkjv@Acts:26:23|. The minor premise is the resurrection of Jesus from the dead. {To rise again from the dead} (\anastˆnai ek nekr“n\). This second aorist active infinitive \anastˆnai\ is also the subject of \edei\. The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1Thessalonians:4:14|) and argued always from Scripture (1Corinthians:15:3-4|) and from his own experience (Acts:9:22; strkjv@22:7; strkjv@26:8,14; strkjv@1Corinthians:15:8|). {This Jesus is the Christ} (\houtos estin ho Christos, ho Iˆsous\). More precisely, "This is the Messiah, viz., Jesus whom I am proclaiming unto you." This is the conclusion of Paul's line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness.

rwp@Acts:17:4 @{Some of them} (\tines ex aut“n\). That is of the Jews who were evidently largely afraid of the rabbis. Still "some" were persuaded (\epeisthˆsan\, effective first aorist passive indicative) and "consorted with" (\proseklˆr“thˆsan\). This latter verb is also first aorist passive indicative of \prosklˆro“\, a common verb in late Greek (Plutarch, Lucian), but only here in the N.T., from \pros\ and \klˆros\, to assign by lot. Songs:then this small group of Jews were given Paul and Silas by God's grace. {And of the devout Greeks a great multitude} (\t“n te sebomen“n Hellˆn“n plˆthos polu\). These "God-fearers" among the Gentiles were less under the control of the jealous rabbis and so responded more readily to Paul's appeal. In strkjv@1Thessalonians:1:9| Paul expressly says that they had "turned to God from idols," proof that this church was mainly Gentile (cf. also strkjv@1Thessalonians:2:14|). {And of the chief women not a few} (\gunaik“n te t“n pr“t“n ouk oligai\). Literally, "And of women the first not a few." That is, a large number of women of the very first rank in the city, probably devout women also like the men just before and like those in strkjv@13:50| in Antioch in Pisidia who along with "the first men of the city" were stirred up against Paul. Here these women were openly friendly to Paul's message, whether proselytes or Gentiles or Jewish wives of Gentiles as Hort holds. It is noteworthy that here, as in Philippi, leading women take a bold stand for Christ. In Macedonia women had more freedom than elsewhere. It is not to be inferred that all those converted belonged to the higher classes, for the industrial element was clearly large (1Thessalonians:4:11|). In strkjv@2Corinthians:8:2| Paul speaks of the deep poverty of the Macedonian churches, but with Philippi mainly in mind. Ramsay thinks that Paul won many of the heathen not affiliated at all with the synagogue. Certain it is that we must allow a considerable interval of time between verses 4,5| to understand what Paul says in his Thessalonian Epistles.

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

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

rwp@Acts:17:7 @{Whom Jason hath received} (\hous hupodedektai Ias“n\). Present perfect middle indicative of \hupodechomai\, to entertain, old verb, but in N.T. only in strkjv@Luke:10:38; strkjv@19:6; strkjv@Acts:17:7; strkjv@James:2:25|. This is Jason's crime and he is the prisoner before the politarchs. {These all} (\houtoi pantes\). Jason, the "brethren" of verse 6|, Paul and Silas, and all Christians everywhere. {Contrary} (\apenanti\). Late compound preposition (\apo, en, anti\) found in Polybius, LXX, here only in the N.T. {The decrees of Caesar} (\t“n dogmat“n Kaisaros\). This was a charge of treason and was a sure way to get a conviction. Probably the Julian _Leges Majestatis_ are in mind rather than the definite decree of Claudius about the Jews (Acts:18:2|). {Saying that there is another king, one Jesus} (\Basilea heteron legontes einai Iˆsoun\). Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after \legontes\. \Basilea heteron\ comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark:12:14|). The Sanhedrin made it anyhow against Jesus to Pilate (Luke:23:2|) and Pilate had to notice it. "Although the emperors never ventured to assume the title _rex_ at Rome, in the Eastern provinces they were regularly termed _basileus_" (Page). The Jews here, as before Pilate (John:19:15|), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul's preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1Thessalonians:4:13-5:4; strkjv@2Thessalonians:2|). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ.

rwp@Acts:17:8 @{They troubled the multitude and the rulers} (\etaraxan ton ochlon kai tous politarchas\). First aorist active of \tarass“\, old verb to agitate. The excitement of the multitude "agitated" the politarchs still more. To the people it meant a revolution, to the politarchs a charge of complicity in treason if they let it pass. They had no way to disprove the charge of treason and Paul and Silas were not present.

rwp@Acts:17:10 @{Immediately by night} (\euthe“s dia nuktos\). Paul's work had not been in vain in Thessalonica (1Thessalonians:1:7f.; strkjv@2:13,20|). Paul loved the church here. Two of them, Aristarchus and Secundus, will accompany him to Jerusalem (Acts:20:4|) and Aristarchus will go on with him to Rome (27:2|). Plainly Paul and Silas had been in hiding in Thessalonica and in real danger. After his departure severe persecution came to the Christians in Thessalonica (1Thessalonians:2:14; strkjv@3:1-5; strkjv@2Thessalonians:1:6|). It is possible that there was an escort of Gentile converts with Paul and Silas on this night journey to Beroea which was about fifty miles southwest from Thessalonica near Pella in another district of Macedonia (Emathia). There is a modern town there of some 6,000 people. {Went} (\apˆiesan\). Imperfect third plural active of \apeimi\, old verb to go away, here alone in the N.T. A literary, almost Atticistic, form instead of \apˆlthon\. {Into the synagogue of the Jews} (\eis tˆn sunag“gˆn t“n Ioudai“n\). Paul's usual custom and he lost no time about it. Enough Jews here to have a synagogue.

rwp@Acts:17:11 @{More noble than those} (\eugenesteroi t“n\). Comparative form of \eugenˆs\, old and common adjective, but in N.T. only here and strkjv@Luke:19:12; strkjv@1Corinthians:1:26|. Followed by ablative case \t“n\ as often after the comparative. {With all readiness of mind} (\meta pƒsˆs prothumias\). Old word from \prothumos\ (\pro, thumos\) and means eagerness, rushing forward. In the N.T. only here and strkjv@2Corinthians:8:11-19; strkjv@9:2|. In Thessalonica many of the Jews out of pride and prejudice refused to listen. Here the Jews joyfully welcomed the two Jewish visitors. {Examining the Scriptures daily} (\kath' hˆmeran anakrinontes tas graphas\). Paul expounded the Scriptures daily as in Thessalonica, but the Beroeans, instead of resenting his new interpretation, examined (\anakrin“\ means to sift up and down, make careful and exact research as in legal processes as in strkjv@Acts:4:9; strkjv@12:19|, etc.) the Scriptures for themselves. In Scotland people have the Bible open on the preacher as he expounds the passage, a fine habit worth imitating. {Whether these things were so} (\ei echoi tauta hout“s\). Literally, "if these things had it thus." The present optative in the indirect question represents an original present indicative as in strkjv@Luke:1:29| (Robertson, _Grammar_, pp. 1043f.). This use of \ei\ with the optative may be looked at as the condition of the fourth class (undetermined with less likelihood of determination) as in strkjv@Acts:17:27; strkjv@20:16; strkjv@24:19; strkjv@27:12| (Robertson, _Grammar_, p. 1021). The Beroeans were eagerly interested in the new message of Paul and Silas but they wanted to see it for themselves. What a noble attitude. Paul's preaching made Bible students of them. The duty of private interpretation is thus made plain (Hovey).

rwp@Acts:17:13 @{Was proclaimed} (\katˆggelˆ\). Second aorist passive indicative of \kataggell“\, common late verb as in strkjv@Acts:16:21|. {Of Paul} (\hupo Paulou\). By Paul, of course. {Stirring up and troubling the multitudes} (\saleuontes kai tarassontes tous ochlous\). Shaking the crowds like an earthquake (4:31|) and disturbing like a tornado (17:8|). Success at Thessalonica gave the rabbis confidence and courage. The attack was sharp and swift. The Jews from Antioch in Pisidia had likewise pursued Paul to Iconium and Lystra. How long Paul had been in Beroea Luke does not say. But a church was established here which gave a good account of itself later and sent a messenger (Acts:20:4|) with their part of the collection to Jerusalem. This quiet and noble town was in a whirl of excitement over the attacks of the Jewish emissaries from Thessalonica who probably made the same charge of treason against Paul and Silas.

rwp@Acts:17:14 @{And then immediately} (\euthe“s de tote\). They acted swiftly as in Thessalonica. {Sent forth} (\exapesteilan\). Double compound (\ex, apo\, both out and away) common in late Greek. First aorist active indicative (\exapostell“\, liquid verb). Same form in strkjv@9:30|. {As far as to the sea} (\he“s epi tˆn thalassan\). It is not clear whether Paul went all the way to Athens by land or took ship at Dium or Pydna, some sixteen miles away, and sailed to Athens. Some even think that Paul gave the Jews the slip and went all the way by land when they expected him to go by sea. At any rate we know that Paul was grieved to cut short his work in Macedonia, probably not over six months in all, which had been so fruitful in Philippi, Thessalonica, and Beroea. Silas and Timothy (note his presence) remained behind in Beroea and they would keep the work going. Paul no doubt hoped to return soon. Silas and Timothy in Beroea would also serve to screen his flight for the Jews wanted his blood, not theirs. The work in Macedonia spread widely (1Thessalonians:1:7f.|).

rwp@Acts:17:15 @{But they that conducted Paul} (\hoi de kathistanontes ton Paulon\). Articular present active participle of \kathistan“\ (late form in A B of \kathistˆmi\ or \kathista“\), an old verb with varied uses to put down, to constitute, to conduct, etc. This use here is in the LXX (Joshua:6:23|) and old Greek also. {To Athens} (\he“s Athˆn“n\). To make sure of his safe arrival. {That they should come to him with all speed} (\hina h“s tachista elth“sin pros auton\). Note the neat Greek idiom \h“s tachista\ as quickly as possible (good Attic idiom). The indirect command and purpose (\hina-elth“sin\, second aorist active subjunctive) is also neat Greek (Robertson, _Grammar_, p. 1046). {Departed} (\exˆiesan\). Imperfect active of \exeimi\, old Greek word, but rare in N.T. All in Acts (13:42; strkjv@17:15; strkjv@20:7; strkjv@27:43|)

rwp@Acts:17:16 @{Now while Paul waited for them in Athens} (\En de tais Athˆnais ekdechomenou autous tou Paulou\). Genitive absolute with present middle participle of \ekdechomai\, old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1Thessalonians:3:1,6|) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts:18:5; strkjv@2Corinthians:11:8f.|). Before they came and after they left, Paul felt lonely in Athens (1Thessalonians:3:1|), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla B.C. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and A.D. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about A.D. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul's original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. {Was provoked} (\par“xuneto\). Imperfect passive of \paroxun“\, old verb to sharpen, to stimulate, to irritate (from \para, oxus\), from \paroxusmos\ (Acts:15:39|), common in old Greek, but in N.T. only here and strkjv@1Corinthians:13:5|. It was a continual challenge to Paul's spirit when he beheld (\the“rountos\, genitive of present participle agreeing with \autou\ (his), though late MSS. have locative \the“rounti\ agreeing with \en aut“i\). {The city full of idols} (\kateid“lon ousan tˆn polin\). Note the participle \ousan\ not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective \kateid“lon\ (perfective use of \kata\ and \eid“lon\ is found nowhere else, but it is formed after the analogy of \katampelos, katadendron\), full of idols. Xenophon (_de Republ. Ath_.) calls the city \holˆ bomos, holˆ thuma theois kai anathˆma\ (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art's sake. The idolatry and sensualism of it all glared at him (Romans:1:18-32|). Renan ridicules Paul's ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora.

rwp@Acts:17:17 @{Songs:he reasoned} (\dielegeto men oun\). Accordingly therefore, with his spirit stirred by the proof of idolatry. Imperfect middle of \dialeg“\, same verb used in verse 2| which see. First he reasoned in the synagogue at the services to the Jews and the God-fearers, then daily in the agora or marketplace (southwest of the Acropolis, between it and the Areopagus and the Pnyx) to the chance-comers, "them that met him" (\pros tous paratugchanontas\). Simultaneously with the synagogue preaching at other hours Paul took his stand like Socrates before him and engaged in conversation with (\pros\) those who happened by. This old verb, \paratugchan“\, occurs here alone in the N.T. and accurately pictures the life in the agora. The listeners to Paul in the agora would be more casual than those who stop for street preaching, a Salvation Army meeting, a harangue from a box in Hyde Park. It was a slim chance either in synagogue or in agora, but Paul could not remain still with all the reeking idolatry around him. The boundaries of the agora varied, but there was always the \Poikilˆ Stoa\ (the Painted Porch), over against the Acropolis on the west. In this \Stoa\ (Porch) Zeno and other philosophers and rhetoricians held forth from time to time. Paul may have stood near this spot.

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

rwp@Acts:17:19 @{And they took hold of him} (\epilabomenoi de autou\). Second aorist middle participle of \epilamban“\, old verb, but in the N.T. only in the middle, here with the genitive \autou\ to lay hold of, but with no necessary sense of violence (Acts:9:27; strkjv@23:27; strkjv@Mark:8:23|), unless the idea is that Paul was to be tried before the Court of Areopagus for the crime of bringing in strange gods. But the day for that had passed in Athens. Even so it is not clear whether "{unto the Areopagus} (\epi ton Areion Pagon\") means the Hill of Mars (west of the Acropolis, north of the agora and reached by a flight of steps in the rock) or the court itself which met elsewhere as well as on the hills, usually in fact in the Stoa Basilica opening on the agora and near to the place where the dispute had gone on. Raphael's cartoon with Paul standing on Mars Hill has made us all familiar with the common view, but it is quite uncertain if it is true. There was not room on the summit for a large gathering. If Paul was brought before the Court of Areopagus (commonly called the Areopagus as here), it was not for trial as a criminal, but simply for examination concerning his new teaching in this university city whether it was strictly legal or not. Paul was really engaged in proselytism to turn the Athenians away from their old gods to Jesus Christ. But "the court of refined and polished Athenians was very different from the rough provincial magistrates of Philippi, and the philosophers who presented Paul to their cognizance very different from the mob of Thessalonians" (Rackham). It was all very polite. {May we know?} (\Dunametha gn“nai\). Can we come to know (ingressive second aorist active infinitive). {This new teaching} (\hˆ kainˆ hautˆ didachˆ\). On the position of \hautˆ\ see Robertson, _Grammar_, pp. 700f. The question was prompted by courtesy, sarcasm, or irony. Evidently no definite charge was laid against Paul.

rwp@Acts:17:22 @{Stood in the midst of the Areopagus} (\statheis en mes“i tou Areiou Pagou\). First aorist passive of \histˆmi\ used of Peter in strkjv@2:14|. Majestic figure whether on Mars Hill or in the Stoa Basilica before the Areopagus Court. There would be a crowd of spectators and philosophers in either case and Paul seized the opportunity to preach Christ to this strange audience as he did in Caesarea before Herod Agrippa and the crowd of prominent people gathered by Festus for the entertainment. Paul does not speak as a man on trial, but as one trying to get a hearing for the gospel of Christ. {Somewhat superstitious} (\h“s deisidaimonesterous\). The Authorized Version has "too superstitious," the American Standard "very religious." \Deisidaim“n\ is a neutral word (from \deid“\, to fear, and \daim“n\, deity). The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul uses it "with kindly ambiguity." Page thinks that Luke uses the word to represent the religious feeling of the Athenians (_religiosus_) which bordered on superstition. The Vulgate has _superstitiosiores_. In strkjv@25:19| Festus uses the term \deisidaimonia\ for "religion." It seems unlikely that Paul should give this audience a slap in the face at the very start. The way one takes this adjective here colours Paul's whole speech before the Council of Areopagus. The comparative here as in verse 21| means more religions than usual (Robertson, _Grammar_, pp. 664f.), the object of the comparison not being expressed. The Athenians had a tremendous reputation for their devotion to religion, "full of idols" (verse 16|).

rwp@Acts:17:23 @{For} (\gar\). Paul gives an illustration of their religiousness from his own experiences in their city. {The objects of your worship} (\ta sebasmata hum“n\). Late word from \sebazomai\, to worship. In N T. only here and strkjv@2Thessalonians:2:4|. The use of this word for temples, altars, statues, shows the conciliatory tone in the use of \deisidaimonesterous\ in verse 22|. {An altar} (\b“mon\). Old word, only here in the N.T. and the only mention of a heathen altar in the N.T {With this inscription} (\en h“i epegegrapto\). On which had been written (stood written), past perfect passive indicative of \epigraph“\, old and common verb for writing on inscriptions (\epigraphˆ\, strkjv@Luke:23:38|). {To an Unknown God} (\AGNOSTO THEO\). Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are "altars to gods unknown" (\b“moi the“n agn“st“n\). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of \agn“stos\, old and common adjective (from \a\ privative and \gn“stos\ verbal of \gin“sk“\, to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the "confession at once of a bastard philosophy and of a bastard religion" (Hort, _Hulsean Lectures_, p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. Songs:he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill. {In ignorance} (\agnoountes\). Present active participle of \agnoe“\, old verb from same root as \agn“stos\ to which Paul refers by using it. {This set I forth unto you} (\touto ego kataggell“ humin\). He is a \kataggeleus\ (verse 18|) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read \hon--touton\ (whom--this one) rather than \ho--touto\ (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in verse 24|.

rwp@Acts:17:25 @{As though he needed anything} (\prosdeomenos tinos\). Present middle participle of \prosdeomai\, to want besides, old verb, but here only in the N.T. This was strange doctrine for the people thought that the gods needed their offerings for full happiness. This self-sufficiency of God was taught by Philo and Lucretius, but Paul shows that the Epicurean missed it by putting God, if existing at all, outside the universe. {Seeing he himself giveth to all} (\autos didous pasin\). This Supreme Personal God is the source of life, breath, and everything. Paul here rises above all Greek philosophers.

rwp@Acts:17:26 @{And he made of one} (\epoiˆsen te ex henos\). The word \haimatos\ (blood) is absent from Aleph A B and is a later explanatory addition. What Paul affirms is the unity of the human race with a common origin and with God as the Creator. This view runs counter to Greek exclusiveness which treated other races as barbarians and to Jewish pride which treated other nations as heathen or pagan (the Jews were \laos\, the Gentiles \ethnˆ\). The cosmopolitanism of Paul here rises above Jew and Greek and claims the one God as the Creator of the one race of men. The Athenians themselves claimed to be \antochthonous\ (indigenous) and a special creation. Zeno and Seneca did teach a kind of cosmopolitanism (really pantheism) far different from the personal God of Paul. It was Rome, not Greece, that carried out the moral ideas of Zeno. Man is part of the universe (verse 24|) and God created (\epoiˆsen\) man as he created (\poiˆsas\) the all. {For to dwell} (\katoikein\). Infinitive (present active) of purpose, so as to dwell. {Having determined} (\horisas\). First aorist active participle of \horiz“\, old verb to make a horizon as already in strkjv@19:42| which see. Paul here touches God's Providence. God has revealed himself in history as in creation. His hand appears in the history of all men as well as in that of the Chosen People of Israel. {Appointed seasons} (\prostetagmenous kairous\). Not the weather as in strkjv@14:17|, but "the times of the Gentiles" (\kairoi ethn“n\) of which Jesus spoke (Luke:21:24|). The perfect passive participle of \prostass“\, old verb to enjoin, emphasizes God's control of human history without any denial of human free agency as was involved in the Stoic Fate (\Heirmarmenˆ\). {Bounds} (\horothesias\). Limits? Same idea in strkjv@Job:12:23|. Nations rise and fall, but it is not blind chance or hard fate. Thus there is an interplay between God's will and man's activities, difficult as it is for us to see with our shortened vision.

rwp@Acts:17:27 @{That they should seek God} (\Zˆtein ton theon\). Infinitive (present active) of purpose again. Seek him, not turn away from him as the nations had done (Romans:1:18-32|). {If haply they might feel after him} (\ei ara ge psˆlaphˆseian auton\). First aorist active (Aeolic form) optative of \psˆlapha“\, old verb from \psa“\, to touch. Songs:used by the Risen Jesus in his challenge to the disciples (Luke:24:39|), by the Apostle John of his personal contact with Jesus (1John:1:1|), of the contact with Mount Sinai (Hebrews:12:18|). Here it pictures the blind groping of the darkened heathen mind after God to "find him" (\heuroien\, second aorist active optative) whom they had lost. One knows what it is in a darkened room to feel along the walls for the door (Deuteronomy:28:29; strkjv@Job:5:14; strkjv@12:25; strkjv@Isaiah:59:10|). Helen Keller, when told of God, said that she knew of him already, groping in the dark after him. The optative here with \ei\ is due to the condition of the fourth class (undetermined, but with vague hope of being determined) with aim also present (Robertson, _Grammar_, p. 1021). Note also \ara ge\ the inferential particle \ara\ with the delicate intensive particle \ge\. {Though he is not far from each one of us} (\kai ge ou makran apo henos hekastou hˆm“n huparchonta\). More exactly with B L (\kai ge\ instead of \kaitoi\ or \kaitoi ge\), "and yet being not far from each one of us," a direct statement rather than a concessive one. The participle \huparchonta\ agrees with \auton\ and the negative \ou\ rather than the usual \me\ with the participle makes an emphatic negative. Note also the intensive particle \ge\.

rwp@Acts:17:28 @{For in him} (\en aut“i gar\). Proof of God's nearness, not stoic pantheism, but real immanence in God as God dwells in us. The three verbs (\z“men, kinoumetha, esmen\) form an ascending scale and reach a climax in God (life, movement, existence). \Kinoumetha\ is either direct middle present indicative (we move ourselves) or passive (we are moved). {As certain even of your own poets} (\h“s kai tines t“n kath' humƒs poiˆt“n\). "As also some of the poets among you." Aratus of Soli in Cilicia (ab. B.C. 270) has these very words in his _Ta Phainomena_ and Cleanthes, Stoic philosopher (300-220 B.C.) in his _Hymn to Zeus_ has \Ek sou gar genos esmen\. In strkjv@1Corinthians:15:32| Paul quotes from Menander and in strkjv@Titus:1:12| from Epimenides. J. Rendel Harris claims that he finds allusions in Paul's Epistles to Pindar, Aristophanes, and other Greek writers. There is no reason in the world why Paul should not have acquaintance with Greek literature, though one need not strain a point to prove it. Paul, of course, knew that the words were written of Zeus (Jupiter), not of Jehovah, but he applies the idea in them to his point just made that all men are the offspring of God.

rwp@Acts:17:30 @{The times of ignorance} (\tous chronous tˆs agnoias\). The times before full knowledge of God came in Jesus Christ. Paul uses the very word for their ignorance (\agnoountes\) employed in verse 23|. {Overlooked} (\huperid“n\). Second aorist active participle of \huperora“\ or \hupereid“\, old verb to see beyond, not to see, to overlook, not "to wink at" of the Authorized Version with the notion of condoning. Here only in the N.T. It occurs in the LXX in the sense of overlooking or neglecting (Psalms:18:62; strkjv@55:1|). But it has here only a negative force. God has all the time objected to the polytheism of the heathen, and now he has made it plain. In Wisdom strkjv@11:23 we have these words: "Thou overlookest the sins of men to the end they may repent." {But now} (\ta nun\). Accusative of general reference, "as to the now things or situation." All is changed now that Christ has come with the full knowledge of God. See also strkjv@27:22|. {All everywhere} (\pantas pantachou\). No exceptions anywhere. {Repent} (\metanoein\). Present active infinitive of \metanoe“\ in indirect command, a permanent command of perpetual force. See on \metanoe“\ ¯Acts:2:38| and the Synoptic Gospels. This word was the message of the Baptist, of Jesus, of Peter, of Paul, this radical change of attitude and life.

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

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

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

rwp@Acts:18:1 @{To Corinth} (\eis Korinthon\). Mummius had captured and destroyed Corinth B.C. 146. It was restored by Julius Caesar B.C. 46 as a boom town and made a colony. It was now the capital of the province of Achaia and the chief commercial city of Greece with a cosmopolitan population. It was only fifty miles from Athens. The summit of Acrocorinthus was 1,800 feet high and the ports of Cenchreae and Lechaeum and the Isthmus across which ships were hauled gave it command of the trade routes between Asia and Rome. The temple of Aphrodite on the Acrocorinthus had a thousand consecrated prostitutes and the very name to Corinthianize meant immorality. Not the Parthenon with Athene faced Paul in Corinth, but a worse situation. Naturally many Jews were in such a mart of trade. Philippi, Thessalonica, Beroea, Athens, all had brought anxiety to Paul. What could he expect in licentious Corinth?

rwp@Acts:18:2 @{Aquila} (\Akulan\). Luke calls him a Jew from Pontus, apparently not yet a disciple, though there were Jews from Pontus at the great Pentecost who were converted (2:9|). Aquila who made the famous A.D. translation of the O.T. was also from Pontus. Paul "found" (\heur“n\, second aorist active participle of \heurisk“\) though we do not know how. Edersheim says that a Jewish guild always kept together whether in street or synagogue so that by this bond they probably met. {Lately come from Italy} (\prosphat“s elˆluthota apo tˆs Italias\). Second perfect participle of \erchomai\. _Koin‚_ adverb, here only in the N.T., from adjective \prosphatos\ (\pro, spha“\ or \sphaz“\, to kill), lately slaughtered and so fresh or recent (Hebrews:10:20|). {With his wife Priscilla} (\kai Priskillan gunaika autou\). Diminutive of \Priska\ (Romans:16:3; strkjv@1Corinthians:16:19|). Prisca is a name in the Acilian family and the Prisci was the name of another noble clan. Aquila may have been a freedman like many Jews in Rome. Her name comes before his in verses 18,26; strkjv@Romans:16:3; strkjv@2Timothy:4:9|. {Because Claudius had commanded} (\dia to diatetachenai Klaudion\). Perfect active articular infinitive of \diatass“\, old verb to dispose, arrange, here with accusative of general reference. \Dia\ here is causal sense, "because of the having ordered as to Claudius." This was about A.D. 49, done, Suetonius says (_Claudius_ C. 25), because "the Jews were in a state of constant tumult at the instigation of one Chrestus" (probably among the Jews about Christ so pronounced). At any rate Jews were unpopular in Rome for Tiberius had deported 4,000 to Sardinia. There were 20,000 Jews in Rome. Probably mainly those implicated in the riots actually left.

rwp@Acts:18:3 @{Because he was of the same trade} (\dia to homotechnon einai\). Same construction with \dia\ as above. \Homotechnon\ is an old word (\homos, technˆ\), though here alone in N.T. Rabbi Judah says: "He that teacheth not his son a trade, doth the same as if he taught him to be a thief." Songs:it was easy for Paul to find a home with these "tentmakers by trade" (\skˆnoipoioi tˆi technˆi\). Late word from \skˆnˆ\ and \poie“\, here only in the N.T. They made portable tents of leather or of cloth of goat's hair. Songs:Paul lived in this home with this noble man and his wife, all the more congenial if already Christians which they soon became at any rate. They worked as partners in the common trade. Paul worked for his support elsewhere, already in Thessalonica (1Thessalonians:2:9; strkjv@2Thessalonians:3:8|) and later at Ephesus with Aquila and Priscilla (Acts:18:18,26; strkjv@20:34; strkjv@1Corinthians:16:19|). They moved again to Rome (Romans:16:3|) and were evidently a couple of considerable wealth and generosity. It was a blessing to Paul to find himself with these people. Songs:he "abode" (\emenen\, imperfect active) with them and "they wrought" (\ˆrgazonto\, imperfect middle), happy and busy during week days.

rwp@Acts:18:5 @{Was constrained by the word} (\suneicheto t“i log“i\). This is undoubtedly the correct text and not \t“i pneumati\ of the Textus Receptus, but \suneicheto\ is in my opinion the direct middle imperfect indicative, not the imperfect passive as the translations have it (Robertson, _Grammar_, p. 808). Paul held himself together or completely to the preaching instead of just on Sabbaths in the synagogue (verse 4|). The coming of Silas and Timothy with the gifts from Macedonia (1Thessalonians:3:6; strkjv@2Corinthians:11:9; strkjv@Phillipians:4:15|) set Paul free from tent-making for a while so that he began to devote himself (inchoative imperfect) with fresh consecration to preaching. See the active in strkjv@2Corinthians:5:14|. He was now also assisted by Silas and Timothy (2Corinthians:1:19|). {Testifying to the Jews that Jesus was the Christ} (\diamarturomenos tois Ioudaiois einai ton Christon Iˆsoun\). Paul's witness everywhere (9:22; strkjv@17:3|). This verb \diamarturomenos\ occurs in strkjv@2:40| (which see) for Peter's earnest witness. Perhaps daily now in the synagogue he spoke to the Jews who came. \Einai\ is the infinitive in indirect discourse (assertion) with the accusative of general reference. By \ton Christon\ Paul means "the Messiah." His witness is to show to the Jews that Jesus of Nazareth is the Messiah.

rwp@Acts:18:6 @{When they opposed themselves} (\antitassomen“n aut“n\). Genitive absolute with present middle (direct middle again) of \antitass“\, old verb to range in battle array (\tass“\) face to face with or against (\anti\). In the N.T. only here and strkjv@Romans:13:2; strkjv@James:4:6; strkjv@1Peter:5:5|. Paul's fresh activity roused the rabbis as at Antioch in Pisidia and at Thessalonica in concerted opposition and railing (blasphemy). {He shook out his raiment} (\ektinaxamenos ta himatia\). First aorist middle of \ektinass“\, old verb, in the N.T. only here as in strkjv@13:51| (middle) and strkjv@Mark:6:11; strkjv@Matthew:10:15| where active voice occurs of shaking out dust also. Vivid and dramatic picture here like that in strkjv@Nehemiah:5:13|, "undoubtedly a very exasperating gesture" (Ramsay), but Paul was deeply stirred. {Your blood be upon your own heads} (\To haima hum“n epi tˆn kephalˆn hum“n\). As in strkjv@Ezekiel:3:18f., strkjv@33:4,8f.; strkjv@2Samuel:1:16|. Not as a curse, but "a solemn disclaimer of responsibility" by Paul (Page) as in strkjv@Acts:20:26|. The Jews used this very phrase in assuming responsibility for the blood of Jesus (Matthew:27:25|). Cf. strkjv@Matthew:23:35|. {I am clean} (\katharos eg“\). Pure from your blood. Repeats the claim made in previous sentence. Paul had done his duty. {From henceforth} (\apo tou nun\). Turning point reached in Corinth. He will devote himself to the Gentiles, though Jews will be converted there also. Elsewhere as in Ephesus (19:1-10|) and in Rome (Acts:28:23-28|) Paul will preach also to Jews.

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

rwp@Acts:18:8 @{Crispus} (\Krispos\). Though a Jew and ruler of the synagogue (cf. strkjv@13:15|), he had a Latin name. Paul baptized him (1Corinthians:1:14|) himself, perhaps because of his prominence, apparently letting Silas and Timothy baptize most of the converts (1Corinthians:1:14-17|). Probably he followed Paul to the house of Titus Justus. It looked like ruin for the synagogue. {With all his house} (\sun hol“i t“i oik“i autou\). Another household conversion, for Crispus "believed (\episteusen\) in the Lord with all his house." {Hearing believed and were baptized} (\akouontes episteuon kai ebaptizonto\). Present active participle and imperfect indicatives active and passive, expressing repetition for the "many" others who kept coming to the Lord in Corinth. It was a continual revival after Silas and Timothy came and a great church was gathered here during the nearly two years that Paul laboured in Corinth (possibly A.D. 51 and 52).

rwp@Acts:18:9 @{Be not afraid, but speak, and hold not thy peace} (\Mˆ phobou, alla lalei kai mˆ si“pˆsˆis\). Literally, "stop being afraid (\mˆ\ with present middle imperative of \phobe“\), but go on speaking (present active imperative of \lale“\) and do not become silent (\mˆ\ and first aorist active of \si“pa“\, ingressive aorist)." Evidently there were signs of a gathering storm before this vision and message from the Lord Jesus came to Paul one night. Paul knew only too well what Jewish hatred could do as he had learned it at Damascus, Jerusalem, Antioch in Pisidia, Iconium, Lystra, Derbe, Thessalonica, Beroea. He had clearly moments of doubt whether he had not better move on or become silent for a while in Corinth. Every pastor knows what it is to have such moods and moments. In strkjv@2Thessalonians:3:2| (written at this time) we catch Paul's dejection of spirits. He was like Elijah (1Kings:19:4|) and Jeremiah (Jeremiah:15:15ff.|).

rwp@Acts:18:10 @{Because I am with thee} (\dioti eg“ eimi meta sou\). Jesus had given this promise to all believers (Matthew:28:20|) and here he renews it to Paul. This promise changes Paul's whole outlook. Jesus had spoken to Paul before, on the way to Damascus (9:4|), in Jerusalem (22:17f.|), in Troas (16:9|), in great crises of his life. He will hear him again (23:11; strkjv@27:23|). Paul knows the voice of Jesus. {No man shall set on thee to harm thee} (\oudeis epithˆsetai soi tou kak“sai se\). Future direct middle indicative of \epitithˆmi\, old and common verb, here in direct middle to lay or throw oneself upon, to attack. Jesus kept that promise in Corinth for Paul. \Tou kak“sai\ is genitive articular infinitive of purpose of \kako“\, to do harm to. Paul would now face all the rabbis without fear. {I have much people} (\laos estin moi polus\). Dative of personal interest. "There is to me much people," not yet saved, but who will be if Paul holds on. There is the problem for every preacher and pastor, how to win the elect to Christ.

rwp@Acts:18:12 @{When Gallio was proconsul of Achaia} (\Galli“nos de anthupatou ontos tˆs Achaias\). Genitive absolute of present participle \ontos\. Brother of Seneca the Stoic (Nero's tutor) and uncle of Lucan the author of the \Pharsalia\. His original name was M. Annaeus Novatus till he was adopted by Gallio the rhetorician. The family was Spanish. Gallio was a man of culture and refinement and may have been chosen proconsul of Achaia for this reason. Statius calls him "_dulcis Gallio_." Seneca says of him: _Nemo enim mortalium uni tam dulcis quam hic omnibus_ (No one of mortals is so pleasant to one person as he is to all). Luke alone among writers says that he was proconsul, but Seneca speaks of his being in Achaia where he caught fever, a corroboration of Luke. But now a whitish grey limestone inscription from the Hagios Elias quarries near Delphi (a letter of Claudius to Delphi) has been found which definitely names Gallio as proconsul of Achaia (\authupatos tˆs Achaias\). The province of Achaia after various shifts (first senatorial, then imperial) back and forth with Macedonia, in A.D. 44 Claudius gave back to the Senate with proconsul as the title of the governor. It is amazing how Luke is confirmed whenever a new discovery is made. The discovery of this inscription has thrown light also on the date of Paul's work in Corinth as it says that Gallio came in the 26th acclamation of Claudius as Emperor in A.D. 51, that would definitely fix the time of Paul in Corinth as A.D. 50 and 51 (or 51 and 52). Deissmann has a full and able discussion of the whole matter in Appendix I to his _St. Paul_. {Rose up} (\katepestˆsan\). Second aorist active of \kat-eph-istˆmi\, intransitive, to take a stand against, a double compound verb found nowhere else. They took a stand (\estˆsan\) against (\kata\, down on, \epi\, upon), they made a dash or rush at Paul as if they would stand it no longer. {Before the judgment seat} (\epi to bˆma\). See on ¯12:21|. The proconsul was sitting in the basilica in the forum or agora. The Jews had probably heard of his reputation for moderation and sought to make an impression as they had on the praetors of Philippi by their rush (\sunepestˆ\, strkjv@16:22|). The new proconsul was a good chance also (25:2|). Songs:for the second time Paul faces a Roman proconsul (Sergius Paulus, strkjv@13:7|) though under very different circumstances.

rwp@Acts:18:14 @{When Paul was about to open his mouth} (\mellontos tou Paulou anoigein to stoma\). Genitive absolute again. Before Paul could speak, Gallio cut in and ended the whole matter. According to their own statement Paul needed no defence. {Wrong} (\adikˆma\). _Injuria_. Old word, a wrong done one. In N.T. only here, strkjv@Acts:24:20; strkjv@Revelation:18:5|. Here it may mean a legal wrong to the state. {Wicked villainy} (\rhƒidiourgˆma\). A crime, act of a criminal, from \rhƒidiourgos\ (\rhƒidios\, easy, \ergon\, work), one who does a thing with ease, adroitly, a "slick citizen." {Reason would that I should bear with you} (\kata logon an aneschomˆn hum“n\). Literally, "according to reason I should have put up with you (or held myself back from you)." This condition is the second class (determined as unfulfilled) and means that the Jews had no case against Paul in a Roman court. The verb in the conclusion (\aneschomˆn\) is second aorist middle indicative and means with the ablative \hum“n\ "I should have held myself back (direct middle) from you (ablative). The use of \an\ makes the form of the condition plain.

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

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

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

rwp@Acts:18:18 @{Having tarried after this yet many days} (\eti prosmeinas hˆmeras hikanas\). First aorist (constative) active participle of \prosmen“\, old verb, to remain besides (\pros\ as in strkjv@1Timothy:1:3|) and that idea is expressed also in \eti\ (yet). The accusative is extent of time. On Luke's frequent use of \hikanos\ see strkjv@8:11|. It is not certain that this period of "considerable days" which followed the trial before Gallio is included in the year and six months of verse 11| or is in addition to it which is most likely. Vindicated as Paul was, there was no reason for haste in leaving, though he usually left after such a crisis was passed. {Took his leave} (\apotaxamenos\). First aorist middle (direct), old verb, to separate oneself, to bid farewell (Vulgate _valefacio_), as in verse 21; strkjv@Mark:6:46|. {Sailed thence} (\exeplei\). Imperfect active of \ekple“\, old and common verb, inchoative imperfect, started to sail. Only Priscilla and Aquila are mentioned as his companions though others may have been in the party. {Having shorn his head} (\keiramenos tˆn kephalˆn\). First aorist middle (causative) of \keir“\, old verb to shear (sheep) and the hair as also in strkjv@1Corinthians:11:6|. The participle is masculine and so cannot refer to Priscilla. Aquila comes next to the participle, but since mention of Priscilla and Aquila is parenthetical and the two other participles (\prosmeinas, apotaxamenos\) refer to Paul it seems clear that this one does also. {For he had a vow} (\eichen gar euchˆn\). Imperfect active showing the continuance of the vow up till this time in Cenchreae, the port of Corinth when it expired. It was not a Nazarite vow which could be absolved only in Jerusalem. It is possible that the hair was only polled or trimmed, cut shorter, not "shaved" (\xura“\ as in strkjv@21:24|) for there is a distinction as both verbs are contrasted in strkjv@1Corinthians:11:6| (\keirƒsthai ˆ xurƒsthai\). It is not clear what sort of a vow Paul had taken nor why he took it. It may have been a thank offering for the outcome at Corinth (Hackett). Paul as a Jew kept up his observance of the ceremonial law, but refused to impose it on the Gentiles.

rwp@Acts:18:19 @{Came} (\katˆntˆsan\). Came down, as usual in speaking of coming to land (16:1|). {To Ephesus} (\eis Epheson\). This great city on the Cayster, the capital of the Province of Asia, the home of the worship of Diana (Artemis) with a wonderful temple, Paul at last had reached, though forbidden to come on the way out on this tour (16:6|). Here Paul will spend three years after his return from Jerusalem. {He left them there} (\kakeinous katelipen autou\). That is, Priscilla and Aquila he left (second aorist active indicative) here (\autou\). But Luke mentions the departure by way of anticipation before he actually went away (verse 21|). {But he himself} (\autos de\). Paul again the leading person in the narrative. On this occasion he may have gone alone into the synagogue. {He reasoned} (\dielexato\). Luke's favourite word for Paul's synagogue discourses (17:2,17; strkjv@18:4| which see) as also strkjv@19:8,9|.

rwp@Acts:18:20 @{When they asked him} (\er“t“nt“n aut“n\). Genitive absolute of present participle of \er“ta“\, old verb to ask a question, common in _Koin‚_ to make a request as here. {He consented not} (\ouk epeneusen\). First aorist active indicative of \epineu“\, old verb to express approval by a nod, only here in the N.T.

rwp@Acts:18:22 @{He went up and saluted the church} (\anabas kai aspasamenos tˆn ekklˆsian\). The language could refer to the church in Caesarea where Paul had just landed, except for several things. The going up (\anabas\, second aorist active participle of \anabain“\) is the common way of speaking of going to Jerusalem which was up from every direction save from Hebron. It was the capital of Palestine as people in England today speaking of going up to London. Besides "he went down to Antioch" (\katebˆ eis Antiocheian\, second aorist active indicative of \katabain“\) which language suits better leaving Jerusalem than Caesarea. Moreover, there was no special reason for this trip to Caesarea, but to Jerusalem it was different. Here Paul saluted the church in the fourth of his five visits after his conversion (9:26; strkjv@11:30; strkjv@15:4; strkjv@18:22; strkjv@21:17|). The apostles may or may not have been in the city, but Paul had friends in Jerusalem now. Apparently he did not tarry long, but returned to Antioch to make a report of his second mission tour as he had done at the close of the first when he and Barnabas came back (14:26-28|). He had started on this tour with Silas and had picked up Timothy and Luke, but came back alone. He had a great story to tell.

rwp@Acts:18:23 @{Having spent some time} (\poiˆsas chronon tina\). Literally, having done some time. How long we do not know, probably not long. There are those who place the visit of Peter here to which Paul alludes in strkjv@Galatians:2:11ff.| and which we have located while Paul was here the last time (Acts:15:35|). {He departed} (\exˆlthen\). Thus simply and alone Paul began the third mission tour without a Barnabas or a Silas. {Went through} (\dierchomenos\). Present middle participle, going through. {The region of Galatia and Phrygia} (\ten Galatikˆn ch“ran kai Phrygian\). See on ¯Acts:16:6| for discussion of this phrase, here in reverse order, passing through the Galatic region and then Phrygia. Does Luke mean Lycaonia (Derbe and Lystra) and Phrygia (Iconium and Pisidian Antioch)? Or does he mean the route west through the old Galatia and the old Phrygia on west into Asia? The same conflict exists here over the South Galatian and the North Galatian theories. Phrygia is apparently distinguished from the Galatic region here. It is apparently A.D. 52 when Paul set out on this tour. {In order} (\kathexˆs\). In succession as in strkjv@11:4|, though the names of the cities are not given. {Stablishing} (\stˆriz“n\). As he did in the second tour (15:41|, \epistˆriz“n\, compound of this same verb) which see.

rwp@Acts:18:24 @{Apollos} (\Apoll“s\). Genitive \-“\ Attic second declension. Probably a contraction of \Apollonios\ as D has it here. {An Alexandrian} (\Alexandreus\). Alexander the Great founded this city B.C. 332 and placed a colony of Jews there which flourished greatly, one-third of the population at this time. There was a great university and library there. The Jewish-Alexandrian philosophy developed here of which Philo was the chief exponent who was still living. Apollos was undoubtedly a man of the schools and a man of parts. {A learned man} (\anˆr logios\). Or eloquent, as the word can mean either a man of words (like one "wordy," verbose) or a man of ideas, since \logos\ was used either for reason or speech. Apollos was doubtless both learned (mighty in the Scriptures) and eloquent, though eloquence varies greatly in people's ideas. {Mighty in the Scriptures} (\dunatos “n en tais graphais\). Being powerful (\dunatos\ verbal of \dunamai\ and same root as \dunamis\, dynamite, dynamo) in the Scriptures (in the knowledge and the use of the Scriptures), as should be true of every preacher. There is no excuse for ignorance of the Scriptures on the part of preachers, the professed interpreters of the word of God. The last lecture made to the New Testament English class in Southern Baptist Theological Seminary by John A. Broadus was on this passage with a plea for his students to be mighty in the Scriptures. In Alexandria Clement of Alexandria and Origen taught in the Christian theological school.

rwp@Acts:18:25 @{Had been instructed in the way of the Lord} (\ˆn katˆchˆmenos tˆn hodon tou kuriou\). Periphrastic past perfect passive of \katˆche“\, rare in the old Greek and not in the LXX from \kata\ and \ˆche“\ (\ˆch“\, sound) as in strkjv@Luke:1:4|, to re-sound, to re-echo, to teach by repeated dinning into the ears as the Arabs do now, to teach orally by word of mouth (and ear). Here the accusative of the thing (the word) is retained in the passive like with \didask“\, to teach (Robertson, _Grammar_, p. 485). Being fervent in spirit (\ze“n t“i pneumati\). Boiling (from \ze“\, to boil, old and common verb, in N.T. only here and strkjv@Romans:12:11|) like boiling water or yeast. The Latin verb _ferveo_ means to boil or ferment. Locative case after it. {Taught carefully} (\edidasken akrib“s\). Imperfect active, was teaching or inchoative, began teaching, accurately. He taught accurately what he knew, a fine gift for any preacher. {Only the baptism of John} (\monon to baptisma I“anou\). It was a {baptism of repentance} (marked by repentance) as Paul said (13:24; strkjv@19:4|), as Peter said (2:38|) and as the Gospels tell (Mark:1:4|, etc.). That is to say, Apollos knew only what the Baptist knew when he died, but John had preached the coming of the Messiah, had baptized him, had identified him as the Son of God, had proclaimed the baptism of the Holy Spirit, but had not seen the Cross, the Resurrection of Jesus, nor the great Day of Pentecost.

rwp@Acts:18:26 @{They took him unto them} (\proselabonto\). Second aorist middle (indirect) indicative of \proslamban“\, old verb, to their home and heart as companion (cf. the rabbis and the ruffians in strkjv@17:5|). Probably for dinner after service. {Expounded} (\exethento\). Second aorist (effective) middle indicative of \ektithˆmi\ seen already in strkjv@11:4|, to set forth. {More carefully} (\akribesteron\). Comparative adverb of \akrib“s\. More accurately than he already knew. Instead of abusing the young and brilliant preacher for his ignorance they (particularly Priscilla) gave him the fuller story of the life and work of Jesus and of the apostolic period to fill up the gaps in his knowledge. It is a needed and delicate task, this thing of teaching gifted young ministers. They do not learn it all in schools. More of it comes from contact with men and women rich in grace and in the knowledge of God's ways. He was not rebaptized, but only received fuller information.

rwp@Acts:18:27 @{Encouraged him} (\protrepsamenoi\). First aorist middle participle of \protrep“\, old verb, to urge forward, to push on, only here in the N.T. Since Apollos wanted (\boulomenou autou\, genitive absolute) to go into Achaia, the brethren (including others besides Priscilla and Aquila) wrote (\egrapsan\) a letter of introduction to the disciples in Corinth to receive him (\apodexasthai auton\), a nice letter of recommendation and a sincere one also. But Paul will refer to this very letter later (2Corinthians:3:1|) and observe that he himself needed no such letter of commendation. The Codex Bezae adds here that certain Corinthians who had come to Ephesus heard Apollos and begged him to cross over with them to Corinth. This may very well be the way that Apollos was led to go. Preachers often receive calls because visitors from other places hear them. Priscilla and Aquila were well known in Corinth and their approval would carry weight. But they did not urge Apollos to stay longer in Ephesus. {Helped them much} (\sunebaleto polu\). Second aorist middle indicative of \sunball“\ used in strkjv@17:18| for "dispute," old verb to throw together, in the N.T. always in the active save here in the middle (common in Greek writers) to put together, to help. {Through grace} (\dia tˆs charitos\). This makes sense if taken with "believed," as Hackett does (cf. strkjv@13:48; strkjv@16:14|) or with "helped" (1Corinthians:3:10; strkjv@15:10; strkjv@2Corinthians:1:12|). Both are true as the references show.

rwp@Acts:18:28 @{Powerfully} (\euton“s\). Adverb from \eutonos\ (\eu\, well, \tein“\, to stretch), well-strung, at full stretch. {Confuted} (\diakatˆlegcheto\). Imperfect middle of the double compound verb \dia-kat-elegchomai\, to confute with rivalry in a contest, here alone. The old Greek has \dielegch“\, to convict of falsehood, but not this double compound which means to argue down to a finish. It is the imperfect tense and does not mean that Apollos convinced these rabbis, but he had the last word. {Publicly} (\dˆmosiƒi\). See strkjv@5:18; strkjv@16:37|. In open meeting where all could see the victory of Apollos. {Shewing} (\epideiknus\). Present active participle of \epideiknumi\, old verb to set forth so that all see. {By the Scriptures} (\dia t“n graph“n\). In which Apollos was so "mighty" (verse 24|) and the rabbis so weak for they knew the oral law better than the written (Mark:7:8-12|). {That Jesus was the Christ} (\einai ton Christon Iˆsoun\). Infinitive and the accusative in indirect assertion. Apollos proclaims the same message that Paul did everywhere (17:3|). He had not yet met Paul, but he had been instructed by Priscilla and Aquila. He is in Corinth building on the foundation laid so well by Paul (1Corinthians:3:4-17|). Luke has here made a brief digression from the story of Paul, but it helps us understand Paul better There are those who think that Apollos wrote Hebrews, a guess that may be correct.

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

rwp@Acts:19:4 @{With the baptism of repentance} (\baptisma metanoias\). Cognate accusative with \ebaptisen\ and the genitive \metanoias\ describing the baptism as marked by (case of species or genus), not as conveying, repentance just as in strkjv@Mark:1:4| and that was the work of the Holy Spirit. But John preached also the baptism of the Holy Spirit which the Messiah was to bring (Mark:1:7f.; strkjv@Matthew:3:11f.; strkjv@Luke:3:16|). If they did not know of the Holy Spirit, they had missed the point of John's baptism. {That they should believe on him that should come after him, that is on Jesus} (\eis ton erchomenon met' auton hina pisteus“sin, tout' estin eis ton Iˆsoun\). Note the emphatic prolepsis of \eis ton erchomenon met' auton\ before \hina pisteus“sin\ with which it is construed. This is John's identical phrase, "the one coming after me" as seen in strkjv@Mark:1:7; strkjv@Matthew:3:11; strkjv@Luke:3:16; strkjv@John:1:15|. It is not clear that these "disciples" believed in a Messiah, least of all in Jesus. They were wholly unprepared for the baptism of John. Paul does not mean to say that John's baptism was inadequate, but he simply explains what John really taught and so what his baptism signified.

rwp@Acts:19:6 @{When Paul had laid his hands upon them} (\epithentos autois tou Paulou cheiras\). Genitive absolute of second aorist active participle of \epitithˆmi\. This act of laying on of the hands was done in Samaria by Peter and John (8:16|) and in Damascus in the case of Paul (9:17|) and was followed as here by the descent of the Holy Spirit in supernatural power. {They spake with tongues} (\elaloun gl“ssais\). Inchoative imperfect, began to speak with tongues as in Jerusalem at Pentecost and as in Caesarea before the baptism. {Prophesied} (\eprophˆteuon\). Inchoative imperfect again, began to prophesy. The speaking with tongues and prophesying was external and indubitable proof that the Holy Spirit had come on these twelve uninformed disciples now fully won to the service of Jesus as Messiah. But this baptism in water did not "convey" the Holy Spirit nor forgiveness of sins. Paul was not a sacramentalist.

rwp@Acts:19:8 @{Spake boldly} (\eparrˆsiazeto\). Imperfect middle, kept on at it for three months. Cf. same word in strkjv@18:26|. {Persuading} (\peith“n\). Present active conative participle of \peith“\, trying to persuade (28:23|). Paul's idea of the Kingdom of God was the church of God which he (Jesus, God's Son) had purchased with his own blood (Acts:20:28|, calling Christ God). Nowhere else had Paul apparently been able to speak so long in the synagogue without interruption unless it was so at Corinth. These Jews were already interested (18:30|).

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

rwp@Acts:19:10 @{For two years} (\epi etˆ duo\). Note \epi\ with accusative for extent of time as in verse 8|, \epi mˆnas treis\ and often. But in strkjv@20:31| Paul said to the Ephesian elders at Miletus that he laboured with them for the space of "three years." That may be a general expression and there was probably a longer period after the "two years" in the school of Tyrannus besides the six months in the synagogue. Paul may have preached thereafter in the house of Aquila and Priscilla for some months, the "for a while" of verse 22|. {Songs:that all they which dwelt in Asia heard} (\h“ste pantas tous katoikountas tˆn Asian akousai\). Actual result with \h“ste\ and the infinitive with accusative of general reference as is common (also verse 11|) in the _Koin‚_ (Robertson, _Grammar_, pp. 999f.). Paul apparently remained in Ephesus, but the gospel spread all over the province even to the Lycus Valley including the rest of the seven churches of strkjv@Revelation:1:11; 2; 3|. Demetrius in verse 26| will confirm the tremendous influence of Paul's ministry in Ephesus on Asia. Forty years after this Pliny in his famous letter to Trajan from Bithynia will say of Christianity: "For the contagion of this superstition has not only spread through cities, but also through villages and country places." It was during these years in Ephesus that Paul was greatly disturbed over the troubles in the Corinthian Church. He apparently wrote a letter to them now lost to us (1Corinthians:5:9|), received messages from the household of Chloe, a letter from the church, special messengers, sent Timothy, then Titus, may have made a hurried trip himself, wrote our First Corinthians, was planning to go after the return of Titus to Troas where he was to meet him after Pentecost, when all of a sudden the uproar raised by Demetrius hurried Paul away sooner than he had planned. Meanwhile Apollos had returned from Corinth to Ephesus and refused to go back (1Corinthians:16:12|). Paul doubtless had helpers like Epaphras and Philemon who carried the message over the province of Asia, Tychicus, and Trophimus of Asia who were with him on the last visit to Jerusalem (verses 22,29; strkjv@20:4|). Paul's message reached Greeks, not merely Hellenists and God-fearers, but some of the Greeks in the upper circles of life in Ephesus.

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

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

rwp@Acts:19:15 @{Jesus I know} (\ton Iˆsoun gin“sk“\). "The (whom you mention) Jesus I recognize (\gin“sk“\)" and "the (whom you mentioned) Paul I am acquainted with (\ton Paulon epistamai\)." Clear distinction between \gin“sk“\ and \epistamai\. {But who are ye?} (\humeis de tines este?\). But you, who are you? Emphatic prolepsis.

rwp@Acts:19:16 @{Leaped on them} (\ephalomenos ep' autous\). Second aorist (ingressive) middle participle of \ephallomai\, old verb to spring upon like a panther, here only in the N.T. {Mastered} (\katakurieusas\). First aorist (effective) active participle of \katakurieu“\, late verb from \kata\ and \kurios\, to become lord or master of. {Both} (\amphoter“n\). Papyri examples exist where \amphoteroi\ means "all" or more than "two" (Robertson, _Grammar_, p. 745). Songs:here \amphoteroi\ includes all seven. "Both" in old English was used for more than two. {Songs:that} (\h“ste\). Another example (verses 10,11|) of \h“ste\ with the infinitive for result. {Naked} (\gumnous\). Probably with torn garments, {Wounded} (\tetraumatismenous\). Perfect passive participle of \traumatiz“\, old verb to wound, from \trauma\ (a wound). In the N.T. only here and strkjv@Luke:20:12|.

rwp@Acts:19:18 @{Came} (\ˆrchonto\). Imperfect middle, kept coming, one after another. Even some of the believers were secretly under the spell of these false spiritualists just as some Christians today cherish private contacts with so-called occult powers through mediums, seances, of which they are ashamed. {Confessing} (\exomologoumenoi\). It was time to make a clean breast of it all, to turn on the light, to unbosom their secret habits. {Declaring their deeds} (\anaggellontes tas praxeis aut“n\). Judgment was beginning at the house of God. The dupes (professing believers, alas) of these jugglers or exorcists now had their eyes opened when they saw the utter defeat of the tricksters who had tried to use the name of Jesus without his power. The boomerang was tremendous. The black arts were now laid bare in their real character. Gentile converts had a struggle to shake off their corrupt environment.

rwp@Acts:19:19 @{Not a few of them that practised curious arts} (\hikanoi t“n ta perierga praxant“n\). Considerable number of the performers or exorcists themselves who knew that they were humbugs were led to renounce their evil practices. The word \perierga\ (curious) is an old word (\peri, erga\) originally a piddler about trifles, a busybody (1Timothy:5:13|), then impertinent and magical things as here. Only two examples in the N.T. It is a technical term for magic as the papyri and inscriptions show. Deissmann (_Bible Studies_, p. 323) thinks that these books here burned were just like the Magic Papyri now recovered from Egypt. {Burned them in the sight of all} (\katekaion en“pion pant“n\). Imperfect active of \katakai“\. It probably took a good while to do it, burned them completely (up, we say; down, the Greeks say, perfective use of \kata\). These Magical Papyri or slips of parchment with symbols or magical sentences written on them called \Ephesia Grammata\ (Ephesian Letters). These Ephesian Letters were worn as amulets or charms. {They brought them together} (\sunenegkantes\). Second aorist active participle of \sunpher“\. What a glorious conflagration it would be if in every city all the salacious, blasphemous, degrading books, pamphlets, magazines, and papers could be piled together and burned. {They counted} (\sunepsˆphisan\). First aorist active indicative of \sunpsˆphiz“\, to reckon together. In LXX (Jeremiah:29:49|). Only here in N.T. \Sunkatapsˆphiz“\ in strkjv@1:26|. {Fifty thousand pieces of silver} (\arguriou muriadas pente\). Five ten thousand (\muriadas\) pieces of silver. Ephesus was largely Greek and probably the silver pieces were Greek drachmae or the Latin denarius, probably about ten thousand dollars or two thousand English pounds.

rwp@Acts:19:20 @{Mightily} (\kata kratos\). According to strength. Only here in N.T., common military term in Thucydides. Such proof of a change counted. {Grew and prevailed} (\ˆuxanen kai ischuen\). Imperfect actives, kept growing and gaining strength. It was a day of triumph for Christ in Ephesus, this city of vast wealth and superstition. Ephesus for centuries will be one of the centres of Christian power. Timothy will come here and John the Apostle and Polycarp and Irenaeus.

rwp@Acts:19:21 @{Purposed in the spirit} (\etheto en t“i pneumati\). Second aorist middle indicative for mental action and "spirit" expressed also. A new stage in Paul's career begins here, a new division of the Acts. {Passed through} (\dielth“n\). Word (\dierchomai\) used ten times in Acts (cf. strkjv@19:1|) of missionary journeys (Ramsay). {Macedonia and Achaia} (\tˆn Makedonian kai Achaian\). This was the way that he actually went, but originally he had planned to go to Achaia (Corinth) and then to Macedonia, as he says in strkjv@2Corinthians:1:15f.|, but he had now changed that purpose, perhaps because of the bad news from Corinth. Already when he wrote I Corinthians he proposed to go first to Macedonia (1Corinthians:16:5-7|). He even hoped to spend the winter in Corinth "if the Lord permit" and to remain in Ephesus till Pentecost, neither of which things he did. {I must also see Rome} (\dei me kai R“mˆn idein\). This section of Acts begins with Rome in the horizon of Paul's plans and the book closes with Paul in Rome (Rackham). Here he feels the necessity of going as in strkjv@Romans:1:15| he feels himself "debtor" to all including "those in Rome" (Romans:1:16|). Paul had long desired to go to Rome (Rom strkjv@1:10|), but had been frequently hindered (Romans:1:13|), but he has definitely set his face to go to Rome and on to Spain (Romans:15:23-29|). Paley calls sharp attention to this parallel between strkjv@Acts:19:21| and strkjv@Romans:1:10-15; strkjv@15:23-29|. Rome had a fascination for Paul as the home of Aquila and Priscilla and numerous other friends (Romans:16|), but chiefly as the capital of the Roman Empire and a necessary goal in Paul's ambition to win it to Jesus Christ. His great work in Asia had stirred afresh in him the desire to do his part for Rome. He wrote to Rome from Corinth not long after this and in Jerusalem Jesus in vision will confirm the necessity (\dei\) that Paul see Rome (Acts strkjv@23:11|).

rwp@Acts:19:22 @{Timothy and Erastus} (\Timotheon kai Eraston\). Paul had sent Timothy to Corinth (1Corinthians:4:17|) and had requested kindly treatment of this young minister in his difficult task of placating the divided church (1Corinthians:16:10-11|) that he might return to Paul as he evidently had before Paul leaves Ephesus. He then despatched Titus to Corinth to finish what Timothy had not quite succeeded in doing with instructions to meet him in Troas. Now Timothy and Erastus (cf. strkjv@Romans:16:23; strkjv@2Timothy:4:20|) go on to Macedonia to prepare the way for Paul who will come on later. {He himself stayed in Asia for a while} (\autos epeschen chronon eis tˆn Asian\). Literally, He himself had additional time in Asia. Second aorist active indicative of \epech“\, old and common idiom, only here in the N.T. in this sense and the verb only in Luke and Paul. The reason for Paul's delay is given by him in strkjv@1Corinthians:16:8f.|, the great door wide open in Ephesus. Here again Luke and Paul supplement each other. Pentecost came towards the end of May and May was the month of the festival of Artemis (Diana) when great multitudes would come to Ephesus. But he did not remain till Pentecost as both Luke and Paul make plain.

rwp@Acts:19:23 @{No small stir} (\tarachos ouk oligos\). Same phrase in strkjv@12:18| and nowhere else in the N.T. Litotes. {Concerning the Way} (\peri tˆs hodou\). See this phrase for Christianity in strkjv@9:2; strkjv@19:9; strkjv@24:22| which see, like the "Jesus Way" of the Indians. There had already been opposition and "stir" before this stage (cf. strkjv@19:11-20|). The fight with wild beasts in strkjv@1Corinthians:15:32| (whatever it was) was before that Epistle was written and so before this new uproar. Paul as a Roman citizen could not be thrown to wild beasts, but he so pictured the violent opponents of Christ in Ephesus.

rwp@Acts:19:24 @{Demetrius, a silversmith} (\Dˆmˆtrios argurokopos\). The name is common enough and may or may not be the man mentioned in strkjv@3John:1:12| who was also from the neighbourhood of Ephesus. There is on an inscription at Ephesus near the close of the century a Demetrius called \neopoios Artemidos\ a temple warden of Artemis (Diana). Zoeckler suggests that Luke misunderstood this word \neopoios\ and translated it into \argurokopos\, a beater (\kopt“\, to beat) of silver (\arguros\, silver), "which made silver shrines of Artemis" (\poi“n naous\ (\argurous\) \Artemidos\). It is true that no silver shrines of the temple have been found in Ephesus, but only numerous terra-cotta ones. Ramsay suggests that the silver ones would naturally be melted down. The date is too late anyhow to identify the Demetrius who was \neopoios\ with the Demetrius \argurokopos\ who made little silver temples of Artemis, though B does not have the word \argurous\. The poor votaries would buy the terra-cotta ones, the rich the silver shrines (Ramsay, _Paul the Traveller_, p. 278). These small models of the temple with the statue of Artemis inside would be set up in the houses or even worn as amulets. It is a pity that the Revised Version renders Artemis here. Diana as the Ephesian Artemis is quite distinct from the Greek Artemis, the sister of Apollo, the Diana of the Romans. This temple, built in the 6th century B.C., was burnt by Herostratus Oct. 13 B.C. 356, the night when Alexander the Great was born. It was restored and was considered one of the seven wonders of the world. Artemis was worshipped as the goddess of fertility, like the Lydian Cybele, a figure with many breasts. The great festival in May would offer Demetrius a golden opportunity for the sale of the shrines. {Brought no little business} (\pareicheto ouk oligˆn ergasian\). Imperfect middle, continued to bring (furnish, provide). The middle accents the part that Demetrius played as the leader of the guild of silversmiths, work for himself and for them. {Unto the craftsmen} (\tais technitais\). The artisans from \technˆ\ (craft, art). Trade guilds were common in the ancient world. Demetrius had probably organized this guild and provided the capital for the enterprise.

rwp@Acts:19:25 @{Whom he gathered together} (\hous sunathroisas\). First aorist active participle of \sunathroiz“\, old verb to assemble together (\athroos\, a crowd), in the N.T. only here and strkjv@Acts:12:12|. {With the workmen of like occupation} (\kai tous peri ta toiauta ergatas\). "And the workmen concerning such things," apparently those who made the marble and terra-cotta shrines who would also be affected in the same way. It was a gathering of the associated trades, not for a strike, for employer and employees met together, but in protest against the preaching of Paul. {We have our wealth} (\hˆ euporia hˆmin estin\). The wealth is to us (dative of possession). This old word for wealth occurs here alone in the N.T. It is from \eu\ and \poros\, easy to pass through, easy to accomplish, to be well off, wealthy, welfare, weal, well-being, rich. Demetrius appeals to this knowledge and self-interest of the artisans as the basis for their zeal for Artemis, piety for revenue.

rwp@Acts:19:26 @{At Ephesus} (\Ephesou\). Genitive of place as also with \Asias\ (Asia). Cf. Robertson, _Grammar_, pp. 494f. {This Paul} (\ho Paulos houtos\). Contemptuous use of \houtos\. {Hath turned away} (\metestˆsen\). Changed, transposed. First aorist active indicative, did change. Tribute to Paul's powers as a preacher borne out by Luke's record in strkjv@19:10|. There may be an element of exaggeration on the part of Demetrius to incite the workmen to action, for the worship of Artemis was their wealth. Paul had cut the nerve of their business. There had long been a Jewish colony in Ephesus, but their protest against idolatry was as nothing compared with Paul's preaching (Furneaux). {Which are made with hands} (\hoi dia cheir“n ginomenoi\). Note the present tense, made from time to time. No doubt Paul had put the point sharply as in Athens (Acts:17:29|). Isaiah (Isaiah:44:9-17|) had pictured graphically the absurdity of worshipping stocks and stones, flatly forbidden by the Old Testament (Exodus:20:4; strkjv@Psalms:135:15-18|). The people identified their gods with the images of them and Demetrius reflects that point of view. He was jealous of the brand of gods turned out by his factory. The artisans would stand by him on this point. It was a reflection on their work.

rwp@Acts:19:27 @{This our trade} (\touto to meros\). Part, share, task, job, trade. {Come into disrepute} (\eis apelegmon elthein\). Not in the old writers, but in LXX and _Koin‚_. Literally, reputation, exposure, censure, rejection after examination, and so disrepute. Their business of making gods would lose caste as the liquor trade (still called the trade in England) has done in our day. They felt this keenly and so Demetrius names it first. They felt it in their pockets. {Of the great goddess Artemis} (\tˆs megalˆs theas Artemidos\). She was generally known as the Great (\hˆ Megalˆ\). An inscription found at Ephesus calls her "the greatest god" (\hˆ megistˆ theos\). The priests were eunuchs and there were virgin priestesses and a lower order of slaves known as temple-sweepers (\ne“koroi\, verse 35|). They had wild orgiastic exercises that were disgraceful with their Corybantic processions and revelries. {Be made of no account} (\eis outhen logisthˆnai\). Be reckoned as nothing, first aorist passive infinitive of \logizomai\ and \eis\. {Should even be deposed of her magnificence} (\mellein te kai kathaireisthai tˆs megaleiotˆtos autˆs\). Note the present infinitive after \mellein\, ablative case (so best MSS.) after \kathaire“\, to take down, to depose, to deprive of. The word \megaleiotˆs\ occurs also in strkjv@Luke:9:43| (the majesty of God) and in strkjv@2Peter:1:16| of the transfiguration of Christ. It is already in the LXX and Deissmann (_Light from the Ancient East_, p. 363) thinks that the word runs parallel with terms used in the emperor-cult. {All Asia and the world} \holˆ (hˆ) Asia kai (hˆ) oikoumenˆ\. See strkjv@11:28| for same use of \oikoumenˆ\. An exaggeration, to be sure, but Pausanias says that no deity was more widely worshipped. Temples of Artemis have been found in Spain and Gaul. _Multitudo errantium non efficit veritatem_ (Bengel). Even today heathenism has more followers than Christianity. To think that all this splendour was being set at naught by one man and a despised Jew at that!

rwp@Acts:19:28 @{They were filled with wrath} (\genomenoi plereis thumou\). Having become full of wrath. {Cried out} (\ekrazon\). Inchoative imperfect, began to cry out and kept it up continuously. Reiteration was characteristic of the orgiastic exercises. The Codex Bezae adds after \thumou\ (wrath): \Dramontes eis tˆn amphodon\ (running into the street), which they certainly did after the speech of Demetrius. {Great is Artemis of the Ephesians} (\Megalˆ hˆ Artemis Ephesi“n\). D (Codex Bezae) omits \hˆ\ (the) and makes it read: "Great Artemis of the Ephesians." This was the usual cry of the votaries in their orgies as the inscriptions show, an ejaculatory outcry or prayer instead of an argument as the other MSS. have it. That is vivid and natural (Ramsay, _Church in the Roman Empire_, pp. 135ff.). Yet on this occasion the artisans were making an argumentative protest and plea against Paul. An inscription at Dionysopolis has "Great is Apollo."

rwp@Acts:19:29 @{With the confusion} (\tˆs sugchuse“s\). Genitive case after \eplˆsthˆ\. An old word, but in the N.T. only here, from verb \sugche“\, to pour together like a flood (only in Acts in the N.T.). Vivid description of the inevitable riot that followed "the appearance of such a body in the crowded agora of an excitable city" (Rackham) "vociferating the city's watch-word." {They rushed} (\h“rmˆsan\). Ingressive aorist active indicative of \horma“\, old verb for impetuous dashing, a case of mob psychology (mob mind), with one accord (\homothumadon\ as in strkjv@Acts:1:14|, etc.). {Into the theatre} (\eis to theatron\). A place for seeing (\theaomai\) spectacles, originally for dramatic representation (Thucydides, Herodotus), then for the spectators, then for the spectacle or show (1Corinthians:4:9|). The theatre (amphitheatre) at Ephesus can still be traced in the ruins (Wood, _Ephesus_) and shows that it was of enormous size capable of seating fifty-six thousand persons (some estimate it only 24,500). It was the place for large public gatherings of any sort out of doors like our football and baseball parks. In particular, gladiatorial shows were held in these theatres. {Having seized Gaius and Aristarchus men of Macedonia} (\sunarpasantes Gaion kai Aristarchon Makedonas\). See strkjv@6:12| for this same verb. They wanted some victims for this "gladiatorial" show. These two men were "Paul's companions in travel" (\sunekdˆmous Paulou\), together (\sun\) with Paul in being abroad, away from home or people (\ek-dˆmous\, late word, in the N.T. only here and strkjv@2Corinthians:8:19|). How the mob got hold of Gaius (Acts:20:4|) and Aristarchus (20:4; strkjv@27:2; strkjv@Colossians:4:10; strkjv@Philemon:1:24|) we do not know whether by accidental recognition or by search after failure to get Paul. In strkjv@Romans:16:4| Paul speaks of Priscilla and Aquila as those "who for my life laid down their own necks." Paul lived with them in Ephesus as in Corinth. It is possible that Demetrius led the mob to their house and that they refused to allow Paul to go or to be seized at the risk of their own lives. Paul himself may have been desperately ill at this time as we know was the case once during his stay in Ephesus when he felt the answer of death in himself (2Corinthians:1:9|) and when God rescued him. That may mean that, ill as he was, Paul wanted to go and face the mob in the theatre, knowing that it meant certain death.

rwp@Acts:19:30 @{And when Paul was minded to enter in unto the people} (\Paulou de boulomenou eiselthein eis ton dˆmon\). Genitive absolute. Plainly Paul wanted to face the howling mob, whether it was the occasion pictured in strkjv@2Corinthians:1:9| or not. "St. Paul was not the man to leave his comrades in the lurch" (Knowling). {Suffered him not} (\ouk ei“n auton\). Imperfect of \ea“\, common verb to allow, what Gildersleeve called the negative imperfect (Robertson, _Grammar_, p. 885), denoting resistance to pressure. The more Paul insisted on going the more the disciples refused to agree to it and they won.

rwp@Acts:19:31 @{Certain also of the chief officers of Asia} (\tines de kai t“n Asiarch“n\). These "Asiarchs" were ten officers elected by cities in the province who celebrated at their own cost public games and festivals (Page). Each province had such a group of men chosen, as we now know from inscriptions, to supervise the funds connected with the worship of the emperor, to preside at games and festivals even when the temple services were to gods like Artemis. Only rich men could act, but the position was eagerly sought. {Being his friends} (\ontes aut“i philoi\). Evidently the Asiarchs had a high opinion of Paul and were unwilling for him to expose his life to a wild mob during the festival of Artemis. They were at least tolerant toward Paul and his preaching. "It was an Asiarch who at Smyrna resisted the cry of the populace to throw Polycarp to the lions" (Furneaux). {Besought him} (\parekaloun auton\). Imperfect active, showing that the messengers sent had to insist over Paul's protest. "{Not to adventure himself}" (\mˆ dounai heauton\). It was a hazard, a rash adventure "to give himself" (second aorist active infinitive of \did“mi\). Just this sense of "adventure" with the idiom occurs only here in the N.T., though in Polybius V., 14, 9. But the phrase itself Paul uses of Jesus who gave himself for our sins (Galatians:1:4; strkjv@1Timothy:2:6; strkjv@Titus:2:14|). It is not the first time that friends had rescued Paul from peril (Acts:9:25,30; strkjv@17:10,14|). The theatre was no place for Paul. It meant certain death.

rwp@Acts:19:32 @{Some therefore cried one thing and some another} (\alloi men oun allo ti ekrazon\). This classical use of \allos allo\ (Robertson, _Grammar_, p. 747) appears also in strkjv@2:12; strkjv@21:34|. Literally, "others cried another thing." The imperfect shows the repetition (kept on crying) and confusion which is also distinctly stated. {For the assembly was in confusion} (\ˆn gar hˆ ekklˆsia sunkechumenˆ\). The reason for the previous statement. Periphrastic past perfect passive of \sugche“, sugchun“ (-unn“)\, to pour together, to commingle as in verse 29| (\sugchuse“s\). It was not an "assembly" (\ekklˆsia, ek, kale“\, to call out), but a wholly irregular, disorganized mob in a state (perfect tense) of confusion. There was "a lawful assembly" (verse 39|), but this mob was not one. Luke shows his contempt for this mob (Furneaux). {Had come together} (\sunelˆlutheisan\). Past perfect active of \sunerchomai\. It was an assembly only in one sense. For some reason Demetrius who was responsible for the mob preferred now to keep in the background, though he was known to be the ring-leader of the gathering (verse 38|). It was just a mob that shouted because others did.

rwp@Acts:19:33 @{And they brought Alexander out of the crowd} (\ek de tou ochlou sunebibasan Alexandron\). The correct text (Aleph A B) has this verb \sunebibasan\ (from \sunbibaz“\, to put together) instead of \proebibasan\ (from \probibaz“\, to put forward). It is a graphic word, causal of \bain“\, to go, and occurs in strkjv@Acts:16:10; strkjv@Colossians:2:19; strkjv@Ephesians:4:16|. Evidently some of the Jews grew afraid that the mob would turn on the Jews as well as on the Christians. Paul was a Jew and so was Aristarchus, one of the prisoners. The Jews were as strongly opposed to idolatry as were the Christians. {The Jews putting him forward} (\probalont“n auton t“n Ioudai“n\). Genitive absolute of the second aorist active participle of \proball“\, old verb to push forward as leaves in the spring (Luke:21:30|). In the N.T. only in these two passages. Alexandria had already disgraceful scenes of Jew-baiting and there was real peril now in Ephesus with this wild mob. Songs:Alexander was pushed forward as the champion to defend the Jews to the excited mob. He may be the same Alexander the coppersmith who did Paul much evil (2Timothy:4:14|), against whom Paul will warn Timothy then in Ephesus. "The Jews were likely to deal in the copper and silver required for the shrines, so he may have had some trade connexion with the craftsmen which would give him influence" (Furneaux). {Beckoned with the hand} (\kataseisas tˆn cheira\). Old verb \katasei“\, to shake down, here the hand, rapidly waving the hand up and down to get a hearing. In the N.T. elsewhere only in strkjv@Acts:12:17; strkjv@13:16; strkjv@21:40| where "with the hand" (\tˆi cheiri\, instrumental case) is used instead of \tˆn cheira\ (the accusative). {Would have made a defence unto the people} (\ˆthelen apologeisthai t“i dˆm“i\). Imperfect active, wanted to make a defence, tried to, started to, but apparently never got out a word. \Apologeisthai\ (present middle infinitive, direct middle, to defend oneself), regular word for formal apology, but in N.T. only by Luke and Paul (twice in Gospel, six times in Acts, and in strkjv@Romans:2:15; strkjv@2Corinthians:12:19|).

rwp@Acts:19:34 @{When they perceived} (\epignontes\). Recognizing, coming to know fully and clearly (\epi-\), second aorist (ingressive) active participle of \epigin“sk“\. The masculine plural is left as nominative absolute or \pendens\ without a verb. The rioters saw at once that Alexander was (\estin\, present tense retained in indirect assertion) a Jew by his features. {An with one voice cried out} (\ph“nˆ egeneto mia ek pant“n krazont“n\). Anacoluthon or construction according to sense. Literally, "one voice arose from all crying." \Krazont“n\ agrees in case (ablative) with \pant“n\, but Aleph A have \krazontes\. This loose construction is not uncommon (Robertson, _Grammar_, pp. 436f.). Now at last the crowd became unanimous (one voice) at the sight of a hated Jew about to defend their attacks on the worship of Artemis. The unanimity lasted "about the space of two hours" (\hosei epi h“ras duo\), "as if for two hours." Their creed centred in this prolonged yell: "Great is Artemis of the Ephesians" with which the disturbance started (verse 28|).

rwp@Acts:19:35 @{The town-clerk} (\ho grammateus\). Ephesus was a free city and elected its own officers and the recorder or secretary was the chief magistrate of the city, though the proconsul of the province of Asia resided there. This officer is not a mere secretary of another officer or like the copyists and students of the law among the Jews, but the most influential person in Ephesus who drafted decrees with the aid of the \stratˆgoi\, had charge of the city's money, was the power in control of the assembly, and communicated directly with the proconsul. Inscriptions at Ephesus give frequently this very title for their chief officer and the papyri have it also. The precise function varied in different cities. His name appeared on the coin at Ephesus issued in his year of office. {Had quieted the multitude} (\katasteilas ton ochlon\). First aorist active participle of \katastell“\, to send down, arrange dress (Euripides), lower (Plutarch), restrain (papyrus example), only twice in the N.T. (here and verse 36|, be quiet), but in LXX and Josephus. He evidently took the rostrum and his very presence as the city's chief officer had a quieting effect on the billowy turmoil and a semblance of order came. He waited, however, till the hubbub had nearly exhausted itself (two hours) and did not speak till there was a chance to be heard. {Saith} (\phˆsin\). Historical present for vividness. {How that}. Merely participle \ousan\ and accusative \polin\ in indirect discourse, no conjunction at all (Robertson, _Grammar_, pp. 1040ff.), common idiom after \gin“sk“\, to know. {Temple-keeper} (\ne“koron\). Old word from \ne“s\ (\naos)\, temple, and \kore“\, to sweep. Warden, verger, cleaner of the temple, a sacristan. Songs:in Xenophon and Plato. Inscriptions so describe Ephesus as \ne“koron tˆs Artemidos\ as Luke has it here and also applied to the imperial _cultus_ which finally had several such temples in Ephesus. Other cities claimed the same honour of being \ne“koros\, but it was the peculiar boast of Ephesus because of the great temple of Artemis. A coin of A.D. 65 describes Ephesus as \ne“koros\. There are papyri examples of the term applied to individuals, one to Priene as \ne“koros\ of the temple in Ephesus (Moulton and Milligan, _Vocabulary_). {And of the image which fell down from Jupiter} (\kai tou diopetous\). Supply \agalma\ (image), "the from heaven-fallen image." From Zeus (\Dios\) and \pet“\ (\pipt“, pipet“\), to fall. Zeus (Jupiter) was considered lord of the sky or heaven and that is the idea in \diopetous\ here. The legend about a statue fallen from heaven occurs concerning the statue of Artemis at Tauris, Minerva at Athens, etc. Thus the recorder soothed the vanity (Rackham) of the crowd by appeal to the world-wide fame of Ephesus as sacristan of Artemis and of her heaven-fallen image.

rwp@Acts:19:37 @{Neither robbers of temples} (\oute hierosulous\). Common word in Greek writers from \hieron\, temple, and \sula“\, to rob, be guilty of sacrilege. The word is found also on inscriptions in Ephesus. The Jews were sometimes guilty of this crime (Romans:2:22|), since the heathen temples often had vast treasures like banks. The ancients felt as strongly about temple-robbing as westerners used to feel about a horse-thief. {Nor blasphemers of our goddess} (\oute blasphˆmountas tˆn theon hˆm“n\). Nor those who blasphemed our goddess. That is to say, these men (Gaius and Aristarchus) as Christians had so conducted themselves (Colossians:4:5|) that no charge could be placed against them either in act (temple-robbery) or word (blasphemy). They had done a rash thing since these men are innocent. Paul had used tact in Ephesus as in Athens in avoiding illegalities.

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

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

rwp@Acts:19:41 @{Dismissed the assembly} (\apelusen tˆn ekklˆsian\). The town-clerk thus gave a semblance of law and order to the mob by formally dismissing them, this much to protect them against the charge to which they were liable. This vivid, graphic picture given by Luke has all the earmarks of historical accuracy. Paul does not describe the incidents in his letters, was not in the theatre in fact, but Luke evidently obtained the details from one who was there. Aristarchus, we know, was with Luke in Caesarea and in Rome and could have supplied all the data necessary. Certainly both Gaius and Aristarchus were lively witnesses of these events since their own lives were involved.

rwp@Acts:20:1 @{After the uproar was ceased} (\meta to pausasthai ton thorubon\). Literally, after the ceasing (accusative of articular aorist middle infinitive of \pau“\, to make cease) as to the uproar (accusative of general reference). Noise and riot, already in strkjv@Matthew:26:5; strkjv@27:24; strkjv@Mark:5:38; strkjv@14:2|; and see in strkjv@Acts:21:34; strkjv@24:18|. Pictures the whole incident as bustle and confusion. {Took leave} (\aspamenos\). First aorist middle participle of \aspazomai\, old verb from \a\ intensive and \spa“\, to draw, to draw to oneself in embrace either in greeting or farewell. Here it is in farewell as in strkjv@21:6|. Salutation in strkjv@21:7,19|. {Departed for to go into Macedonia} (\exˆlthen poreuesthai eis Makedonian\). Both verbs, single act and then process. Luke here condenses what was probably a whole year of Paul's life and work as we gather from II Corinthians, one of Paul's "weighty and powerful" letters as his enemies called them (2Corinthians:10:10|). "This epistle more than any other is a revelation of S. Paul's own heart: it is his spiritual autobiography and _apologia pro vita sua_."

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

rwp@Acts:20:6 @{After the days of unleavened bread} (\meta tas hˆmerƒs t“n azum“n\). Paul was a Jew, though a Christian, and observed the Jewish feasts, though he protested against Gentiles being forced to do it (Galatians:4:10; strkjv@Colossians:2:16|). Was Luke a proselyte because he notes the Jewish feasts as here and in strkjv@Acts:27:9|? He may have noted them merely because Paul observed them. But this passover was a year after that in Ephesus when Paul expected to remain there till Pentecost (1Corinthians:16:8|). He was hoping now to reach Jerusalem by Pentecost (Acts:20:16|) as he did. We do not know the precise year, possibly A.D. 56 or 57. {In five days} (\achri hˆmer“n pente\). Up to five days (cf. strkjv@Luke:2:37|). D has \pemptaioi\, "fifth day men," a correct gloss. Cf. \deuteraioi\, second-day men (Acts:28:13|). In strkjv@Acts:16:11| they made the voyage in two days. Probably adverse winds held them back here. {Seven days} (\hepta hˆmeras\). To atone for the short stay in Troas before (2Corinthians:2:12f.|) when Paul was so restless. Now he preaches a week to them.

rwp@Acts:20:7 @{Upon the first day of the week} (\en de miƒi t“n sabbat“n\). The cardinal \miƒi\ used here for the ordinal \pr“tˆi\ (Mark:16:9|) like the Hebrew _ehadh_ as in strkjv@Mark:16:2; strkjv@Matthew:28:1; strkjv@Luke:24:1; strkjv@John:20:1| and in harmony with the _Koin‚_ idiom (Robertson, _Grammar_, p. 671). Either the singular (Mark:16:9|) \sabbatou\ or the plural \sabbaton\ as here was used for the week (sabbath to sabbath). For the first time here we have services mentioned on the first day of the week though in strkjv@1Corinthians:16:2| it is implied by the collections stored on that day. In strkjv@Revelation:1:10| the Lord's day seems to be the day of the week on which Jesus rose from the grave. Worship on the first day of the week instead of the seventh naturally arose in Gentile churches, though strkjv@John:20:26| seems to mean that from the very start the disciples began to meet on the first (or eighth) day. But liberty was allowed as Paul makes plain in strkjv@Romans:14:5f|. {When we were gathered together} (\sunˆgmen“n hˆm“n\). Genitive absolute, perfect passive participle of \sunag“\, to gather together, a formal meeting of the disciples. See this verb used for gatherings of disciples in strkjv@Acts:4:31; strkjv@11:26; strkjv@14:27; strkjv@15:6,30; strkjv@19:7,8; strkjv@1Corinthians:5:4|. In strkjv@Hebrews:10:25| the substantive \episunag“gˆn\ is used for the regular gatherings which some were already neglecting. It is impossible for a church to flourish without regular meetings even if they have to meet in the catacombs as became necessary in Rome. In Russia today the Soviets are trying to break up conventicles of Baptists. They probably met on our Saturday evening, the beginning of the first day at sunset. Songs:these Christians began the day (Sunday) with worship. But, since this is a Gentile community, it is quite possible that Luke means our Sunday evening as the time when this meeting occurs, and the language in strkjv@John:20:19| "it being evening on that day the first day of the week" naturally means the evening following the day, not the evening preceding the day. {To break bread} (\klasai arton\). First aorist active infinitive of purpose of \kla“\. The language naturally bears the same meaning as in strkjv@2:42|, the Eucharist or the Lord's Supper which usually followed the \Agapˆ\. See strkjv@1Corinthians:10:16|. The time came, when the \Agapˆ\ was no longer observed, perhaps because of the abuses noted in strkjv@1Corinthians:11:20ff|. Rackham argues that the absence of the article with bread here and its presence (\ton arton\) in verse 11| shows that the \Agapˆ\ is ] referred to in verse 7| and the Eucharist in verse 11|, but not necessarily so because \ton arton\ may merely refer to \arton\ in verse 7|. At any rate it should be noted that Paul, who conducted this service, was not a member of the church in Troas, but only a visitor. {Discoursed} (\dielegeto\). Imperfect middle because he kept on at length. {Intending} (\mell“\). Being about to, on the point of. {On the morrow} (\tˆi epaurion\). Locative case with \hˆmerƒi\ understood after the adverb \epaurion\. If Paul spoke on our Saturday evening, he made the journey on the first day of the week (our Sunday) after sunrise. If he spoke on our Sunday evening, then he left on our Monday morning. {Prolonged his speech} (\Pareteinen ton logon\). Imperfect active (same form as aorist) of \paratein“\, old verb to stretch beside or lengthwise, to prolong. Vivid picture of Paul's long sermon which went on and on till midnight (\mechri mesonuktiou\). Paul's purpose to leave early next morning seemed to justify the long discourse. Preachers usually have some excuse for the long sermon which is not always clear to the exhausted audience.

rwp@Acts:20:10 @{Fell on him} (\epepesen aut“i\). Second aorist active indicative of \epipipt“\ with dative case as Elijah did (1Kings:17:21|) and Elisha (2Kings:4:34|). {Embracing} (\sunperilab“n\). Second aorist active participle of \sunperilamban“\, old verb to embrace completely (take hold together round), but only here in the N.T. In strkjv@Ezra:5:3|. {Make ye no ado} (\mˆ thorubeisthe\). Stop (\mˆ\ and present middle imperative of \thorube“\) making a noise (\thorubos\) as the people did on the death of Jairus's daughter (Matthew:9:23| \thoruboumenou\ and strkjv@Mark:5:38| \thorubou\) when Jesus asked \Ti thorubeisthe?\ {For his life is in him} (\hˆ gar psuchˆ autou en aut“i estin\). This language is relied on by Ramsay, Wendt, Zoeckler to show that Eutychus had not really died, but had merely swooned. Paul's language would suit that view, but it suits equally well the idea that he had just been restored to life and so is indecisive. Furneaux urges also the fact that his friends did not bring him back to the meeting till morning (verse 12|) as additional evidence that it was a case of swooning rather than of death. But this again is not conclusive as they would naturally not take him back at once. One will believe here as the facts appeal to him.

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

rwp@Acts:20:12 @{They brought the lad alive} (\ˆgagon ton paida z“nta\). Second aorist active indicative of \ag“\. Evidently the special friends of the lad who now either brought him back to the room or (Rendall) took him home to his family. Knowling holds that \z“nta\ (living) here is pointless unless he had been dead. He had been taken up dead and now they brought him living. {Not a little} (\ou metri“s\). Not moderately, that is a great deal. Luke is fond of this use of the figure _litotes_ (use of the negative) instead of the strong positive (1:5|, etc.). D (Codex Bezae) has here instead of \ˆgagon\ these words: \alpazomen“n de aut“n ˆgagen ton neaniskon z“nta\ (while they were saying farewell he brought the young man alive). This reading pictures the joyful scene over the lad's restoration as Paul was leaving.

rwp@Acts:20:14 @{Met us} (\suneballen hˆmin\). Imperfect active where the aorist (\sunebalen\, as C D have it) would seem more natural. It may mean that as soon as (\h“s\) Paul "came near or began to meet us" (inchoative imperfect), we picked him up. Luke alone in the N.T. uses \sunball“\ to bring or come together either in a friendly sense as here or as enemies (Luke:14:31|). {To Mitylene} (\eis Mitulˆnˆn\). The capital of Lesbos about thirty miles from Assos, an easy day's sailing.

rwp@Acts:20:15 @{We came over against Chios} (\katˆntˆsamen antikrus Chiou\). Luke uses this _Koin‚_ verb several times (16:1; strkjv@18:19|), meaning to come right down in front of and the notion of \anta\ is made plainer by \antikrus\, face to face with, common "improper" preposition only here in the N.T. They probably lay off the coast (anchoring) during the night instead of putting into the harbour. The Island of Chios is about eight miles from the mainland. {The next day} (\tˆi heterƒi\). The third day in reality from Assos (the fourth from Troas), in contrast with \tˆi epiousˆi\ just before for Chios. {We touched at Samos} (\parebalomen eis Samon\). Second aorist active of \paraball“\, to throw alongside, to cross over, to put in by. Songs:Thucydides III. 32. Only here in the N.T. though in Textus Receptus in strkjv@Mark:4:30|. The word parable (\parabolˆ\) is from this verb. The Textus Receptus adds here \kai meinantes en Trogulli“i\ (and remaining at Trogyllium), but clearly not genuine. In passing from Chios to Samos they sailed past Ephesus to save time for Pentecost in Jerusalem (verse 16|), if in control of the ship, or because the captain allowed Paul to have his way. The island of Samos is still further down the coast below Chios. It is not stated whether a stop was made here or not. {The day after} (\tˆi echomenˆi\). The day holding itself next to the one before. Note Luke's three terms in this verse (\tˆi epiousˆi, tˆi heterƒi, tˆi echomenˆi\). This would be the fourth from Assos. {To Miletus} (\eis Milˆton\). About 28 miles south of Ephesus and now the site is several miles from the sea due to the silt from the Maeander. This city, once the chief city of the Ionian Greeks, was now quite eclipsed by Ephesus.

rwp@Acts:20:16 @{For Paul had determined} (\kekrikei gar ho Paulos\). Past perfect active (correct text) of \krin“\ and not the aorist \ekrine\. Either Paul controlled the ship or the captain was willing to oblige him. {To sail past Ephesus} (\parapleusai tˆn Epheson\). First aorist active infinitive of \paraple“\, old verb to sail beside, only here in the N.T. {That he might not have} (\hop“s mˆ genˆtai aut“i\). Final clause (negative) with aorist middle subjunctive of \ginomai\ and dative "that it might not happen to him." {To spend time} (\chronotribˆsai\). First aorist active of the late compound verb \chronotribe“\ (\chronos\, time, \trib“\, to spend), only here in the N.T. The verb \trib“\, to rub, to wear out by rubbing, lends itself to the idea of wasting time. It was only a year ago that Paul had left Ephesus in haste after the riot. It was not expedient to go back so soon if he meant to reach Jerusalem by Pentecost. Paul clearly felt (Romans:15|) that the presentation of this collection at Pentecost to the Jewish Christians would have a wholesome influence as it had done once before (Acts:11:30|). {He was hastening} (\espeuden\). Imperfect active of \speud“\, old verb to hasten as in strkjv@Luke:2:16; strkjv@19:56|. {If it were possible for him} (\ei dunaton eiˆ aut“i\). Condition of the fourth class (optative mode), if it should be possible for him. The form is a remote possibility. It was only some thirty days till Pentecost. {The day of Pentecost} (\tˆn hˆmeran tˆs pentˆkostˆs\). Note the accusative case. Paul wanted to be there for the whole day. See strkjv@Acts:2:1| for this very phrase.

rwp@Acts:20:17 @{Called to him} (\metekalesato\). Aorist middle (indirect) indicative of \metakale“\, old verb to call from one place to another (\meta\ for "change"), middle to call to oneself, only in Acts in the N.T. (7:14; strkjv@10:32; strkjv@20:17; strkjv@24:25|). Ephesus was some thirty miles, a stiff day's journey each way. They would be with Paul the third day of the stay in Miletus. {The elders of the church} (\tous presbuterous tˆs ekklˆsias\). The very men whom Paul terms "bishops" (\episkopous\) in verse 28| just as in strkjv@Titus:1:5,7| where both terms (\presbuterous, ton episkopon\) describe the same office. The term "elder" applied to Christian ministers first appears in strkjv@Acts:11:30| in Jerusalem and reappears in strkjv@15:4,6,22| in connection with the apostles and the church. The "elders" are not "apostles" but are "bishops" (cf. strkjv@Phillipians:1:1|) and with "deacons" constitute the two classes of officers in the early churches. Ignatius shows that in the early second century the office of bishop over the elders had developed, but Lightfoot has shown that it was not so in the first century. Each church, as in Jerusalem, Philippi, Ephesus, had a number of "elders" ("bishops") in the one great city church. Hackett thinks that other ministers from the neighbourhood also came. It was a noble group of preachers and Paul, the greatest preacher of the ages, makes a remarkable talk to preachers with all the earmarks of Pauline originality (Spitta, _Apostelgeschichte_, p. 252) as shown by the characteristic Pauline words, phrases, ideas current in all his Epistles including the Pastoral (testify, course, pure, take heed, presbyter, bishop, acquire, apparel). Luke heard this address as he may and probably did hear those in Jerusalem and Caesarea (Acts:21-26|). Furneaux suggests that Luke probably took shorthand notes of the address since Galen says that his students took down his medical lectures in shorthand: "At any rate, of all the speeches in the Acts this contains most of Paul and least of Luke.... It reveals Paul as nothing else does. The man who spoke it is no longer a man of eighteen centuries ago: he is of yesterday; of today. He speaks as we speak and feels as we feel; or rather as we fain would speak and feel." We have seen and listened to Paul speak to the Jews in Antioch in Pisidia as Luke pictures the scene, to the uneducated pagans at Lystra, to the cultured Greeks in Athens. We shall hear him plead for his life to the Jewish mob in Jerusalem, to the Roman governor Felix in Caesarea, to the Jewish "King" Herod Agrippa II in Caesarea, and at last to the Jews in Rome. But here Paul unbosoms himself to the ministers of the church in Ephesus where he had spent three years (longer than with any other church) and where he had such varied experiences of prowess and persecution. He opens his heart to these men as he does not to the average crowd even of believers. It is Paul's _Apologia pro sua Vita_. He will probably not see them again and so the outlook and attitude is similar to the farewell discourse of Jesus to the disciples in the upper room (John:13-17|). He warns them about future perils as Jesus had done. Paul's words here will repay any preacher's study today. There is the same high conception of the ministry here that Paul had already elaborated in strkjv@2Corinthians:2:12-6:10| (see my _Glory of the Ministry_). It is a fitting time and occasion for Paul to take stock of his ministry at the close of the third mission tour. What wonders had God wrought already.

rwp@Acts:20:18 @{Ye yourselves know} (\humeis epistasthe\). Pronoun expressed and emphatic. He appeals to their personal knowledge of his life in Ephesus. {From the first day that} (\apo pr“tˆs hˆmeras aph' hˆs\). "From first day from which." He had first "set foot" (\epebˆn\, second aorist active indicative of old verb \epibain“\, to step upon or step into) in Ephesus four years ago in the spring of 51 or 52, but had returned from Antioch that autumn. It is now spring of 54 or 55 so that his actual ministry in Ephesus was about two and a half years, roughly three years (verse 31|).

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

rwp@Acts:20:20 @{How that I shrank not} (\h“s ouden hupesteilamen\). Still indirect discourse (question) after \epistasthe\ (ye know) with \h“s\ like \p“s\ in verse 18|. First aorist middle of \hupostell“\, old verb to draw under or back. It was so used of drawing back or down sails on a ship and, as Paul had so recently been on the sea, that may be the metaphor here. But it is not necessarily so as the direct middle here makes good sense and is frequent, to withdraw oneself, to cower, to shrink, to conceal, to dissemble as in strkjv@Habbakkuk:2:4| (Hebrews:10:38|). Demosthenes so used it to shrink from declaring out of fear for others. This open candour of Paul is supported by his Epistles (1Thessalonians:2:4,11; strkjv@2Corinthians:4:2; strkjv@Galatians:1:10|). {From declaring unto you} (\tou mˆ anaggeilai humin\). Ablative case of the articular first aorist active infinitive of \anaggell“\ with the redundant negative after verbs of hindering, etc. (Robertson, _Grammar_, p. 1094). {Anything that was profitable} (\t“n sumpheront“n\). Partitive genitive after \ouden\ of the articular present active participle of \sumpher“\, to bear together, be profitable. {Publicly} (\dˆmosiƒi\, adverb) {and from house to house} (\kai kat' oikous\). By (according to) houses. It is worth noting that this greatest of preachers preached from house to house and did not make his visits merely social calls. He was doing kingdom business all the while as in the house of Aquila and Priscilla (1Corinthians:16:19|).

rwp@Acts:20:21 @{Testifying} (\diamarturomenos\). As Peter did (Acts:2:40|) where Luke uses this same word thoroughly Lucan and Pauline. Songs:again in verses 23,24|. Paul here as in strkjv@Romans:1:16| includes both Jews and Greeks, to the Jew first. {Repentance toward God} (\tˆn eis theon metanoian\) {and faith toward our Lord Jesus} (\kai pistin eis ton kurion hˆm“n Iˆsoun\). These two elements run through the Epistle to the Romans which Paul had recently written and sent from Corinth. These two elements appear in all Paul's preaching whether "to Jews or Gentiles, to philosophers at Athens or to peasants at Lystra, he preached repentance toward God and faith toward the Lord Jesus" (Knowling).

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:20:25 @{And now, behold} (\kai nun, idou\). Second time and solemn reminder as in verse 22|. {I know} (\eg“ oida\). Emphasis on \eg“\ which is expressed. {Ye all} (\humeis pantes\). In very emphatic position after the verb \opsesthe\ (shall see) and the object (my face). Twice Paul will write from Rome (Phillipians:2:24; strkjv@Philemon:1:22|) the hope of coming east again; but that is in the future, and here Paul is expressing his personal conviction and his fears. The Pastoral Epistles show Paul did come to Ephesus again (1Timothy:1:3; strkjv@3:14; strkjv@4:13|) and Troas (2Timothy:4:13|) and Miletus (2Timothy:4:20|). There need be no surprise that Paul's fears turned out otherwise. He had reason enough for them. {Among whom I went about} (\en hois diˆlthon\). Apparently Paul here has in mind others beside the ministers. They represented the church in Ephesus and the whole region where Paul laboured.

rwp@Acts:20:26 @{I testify} (\marturomai\). Elsewhere in the N.T. only in Paul's Epistles (Galatians:5:3; strkjv@Ephesians:4:17; strkjv@1Thessalonians:2:12|). It means "I call to witness" while \marture“\ means "I bear witness." {This day} (\en tˆi sˆmeron hˆmerƒi\). The today day, the last day with you, our parting day. {I am pure from the blood of all men} (\katharos eimi apo tou haimatos pant“n\). Paul was sensitive on this point as in Corinth (Acts:18:6|). It is much for any preacher to claim and it ought to be true of all. The papyri also give this use of \apo\ with the ablative rather than the mere ablative after \katharos\.

rwp@Acts:20:27 @Paul here repeats the very words and idioms used in verse 20|, adding "the whole counsel of God" (\pƒsan tˆn boulˆn tou theou\). All the counsel of God that concerned Paul's work and nothing inconsistent with the purpose of God of redemption through Christ Jesus (Page).

rwp@Acts:20:28 @{Take heed unto yourselves} (\prosechete heautois\). The full phrase had \ton noun\, hold your mind on yourselves (or other object in the dative), as often in old writers and in strkjv@Job:7:17|. But the ancients often used the idiom with \noun\ understood, but not expressed as here and strkjv@Acts:5:35; strkjv@Luke:12:1; strkjv@17:3; strkjv@21:34; strkjv@1Timothy:1:4; strkjv@3:8; strkjv@4:13|. \Epeche\ is so used in strkjv@1Timothy:4:16|. {To all the flock} (\panti t“i poimni“i\). Contracted form of \poimenion = poimnˆ\ (John:10:16|) already in strkjv@Luke:12:32| and also in strkjv@Acts:20:29; strkjv@1Peter:5:2,3|. Common in old Greek. {Hath made} (\etheto\). Did make, second aorist middle indicative of \tithˆmi\, did appoint. Paul evidently believed that the Holy Spirit calls and appoints ministers. {Bishops} (\episkopous\). The same men termed elders in verse 17| which see. {To shepherd} (\poimainein\). Present active infinitive of purpose of \poimain“\, old verb to feed or tend the flock (\poimnˆ, poimnion\), to act as shepherd (\poimˆn\). These ministers are thus in Paul's speech called elders (verse 17|), bishops (verse 28|), and shepherds (verse 28|). Jesus had used this very word to Peter (John:21:16|, twice \boske\, feed, strkjv@21:15,17|) and Peter will use it in addressing fellow-elders (1Peter:5:2|) with memories, no doubt of the words of Jesus to him. The "elders" were to watch over as "bishops" and "tend and feed as shepherds" the flock. Jesus is termed "the shepherd and bishop of your souls" in strkjv@1Peter:2:25| and "the great Shepherd of the sheep" in strkjv@Hebrews:13:20|. Jesus called himself "the good Shepherd" in strkjv@John:10:11|. {The church of God} (\tˆn ekklˆsian tou theou\). The correct text, not "the church of the Lord" or "the church of the Lord and God" (Robertson, _Introduction to Textual Criticism of the N.T._, p. 189). {He purchased} (\periepoiˆsato\). First aorist middle of \peripoie“\, old verb to reserve, to preserve (for or by oneself, in the middle). In the N.T. only in Luke strkjv@17:33; strkjv@Acts:20:28; strkjv@1Timothy:3:13|. The substantive \peripoiˆsin\ (preservation, possession) occurs in strkjv@1Peter:2:9| ("a peculiar people" = a people for a possession) and in strkjv@Ephesians:1:14|. {With his own blood} (\dia tou haimatos tou idiou\). Through the agency of (\dia\) his own blood. Whose blood? If \tou theou\ (Aleph B Vulg.) is correct, as it is, then Jesus is here called "God" who shed his own blood for the flock. It will not do to say that Paul did not call Jesus God, for we have strkjv@Romans:9:5; strkjv@Colossians:2:9; strkjv@Titus:2:13| where he does that very thing, besides strkjv@Colossians:1:15-20; strkjv@Phillipians:2:5-11|.

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

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

rwp@Acts:20:33 @{No man's silver or gold or apparel} (\arguriou ˆ chrusiou ˆ himatismou oudenos\). Genitive case after \epethumˆsa\. One of the slanders against Paul was that he was raising this collection, ostensibly for the poor, really for himself (2Corinthians:12:17f.|). He includes "apparel" because oriental wealth consisted largely in fine apparel (not old worn out clothes). See strkjv@Genesis:24:53; strkjv@2Kings:5:5; strkjv@Psalms:45:13f.; strkjv@Matthew:6:19|. Paul did not preach just for money.

rwp@Acts:20:34 @{Ye yourselves} (\autoi\). Intensive pronoun. Certainly they knew that the church in Ephesus had not supported Paul while there. {These hands} (\hai cheires hautai\). Paul was not above manual labour. He pointed to his hands with pride as proof that he toiled at his trade of tent-making as at Thessalonica and Corinth for his own needs (\chreiais\) and for those with him (probably Aquila and Priscilla) with whom he lived and probably Timothy because of his often infirmities (1Timothy:5:23|). {Ministered} (\hupˆretˆsan\). First aorist active of \hupˆrete“\, to act as under rower, old verb, but in the N.T. only in strkjv@Acts:13:36; strkjv@20:34; strkjv@24:23|. While in Ephesus Paul wrote to Corinth: "We toil, working with our own hands" (1Corinthians:4:12|). "As he held them up, they saw a tongue of truth in every seam that marked them" (Furneaux).

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

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

rwp@Acts:20:38 @{Sorrowing} (\odun“menoi\). Present middle participle of \oduna“\, old verb to cause intense pain, to torment (Luke:16:24|), middle to distress oneself (Luke:2:48; strkjv@Acts:20:38|). Nowhere else in N.T. {Which he had spoken} (\h“i eirˆkei\). Relative attracted to the case of the antecedent \log“i\ (word). Past perfect indicative of \eipon\. {They brought him on his way} (\proepempon auton\). Imperfect active of \propemp“\, old verb to send forward, to accompany as in strkjv@Acts:15:3; strkjv@20:38; strkjv@21:5; strkjv@1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Titus:3:13; strkjv@3John:1:6|. Graphic picture of Paul's departure from this group of ministers.

rwp@Acts:21:1 @{Were parted from them} (\apospasthentas ap' aut“n\). First aorist passive participle of \apospa“\ same verb as in strkjv@20:30; strkjv@Luke:22:41|. {Had set sail} (\anachthˆnai\). First aorist passive of \anag“\, the usual verb to put out (up) to sea as in verse 2| (\anˆchthˆmen\). {We came with a straight course} (\euthudromˆsantes ˆlthomen\). The same verb (aorist active participle of \euthudrome“\) used by Luke in strkjv@16:11| of the voyage from Troas to Samothrace and Neapolis, which see. {Unto Cos} (\eis tˆn Ko\). Standing today, about forty nautical miles south from Miletus, island famous as the birthplace of Hippocrates and Apelles with a great medical school. Great trading place with many Jews. {The next day} (\tˆi hexˆs\). Locative case with \hˆmerƒi\ (day) understood. The adverb \hexˆs\ is from \ech“\ (future \hex“\) and means successively or in order. This is another one of Luke's ways of saying "on the next day" (cf. three others in strkjv@20:15|). {Unto Rhodes} (\eis tˆn Rhodon\). Called the island of roses. The sun shone most days and made roses luxuriant. The great colossus which represented the sun, one of the seven wonders of the world, was prostrate at this time. The island was at the entrance to the Aegean Sea and had a great university, especially for rhetoric and oratory. There was great commerce also. {Unto Patara} (\eis Patara\). A seaport on the Lycian coast on the left bank of the Xanthus. It once had an oracle of Apollo which rivalled that at Delphi. This was the course taken by hundreds of ships every season.

rwp@Acts:21:2 @{Having found a ship} (\heurontes ploion\). Paul had used a small coasting vessel (probably hired) that anchored each night at Cos, Rhodes, Patara. He was still some four hundred miles from Jerusalem. But at Patara Paul caught a large vessel (a merchantman) that could sail across the open sea. {Crossing over unto Phoenicia} (\diaper“n eis Phoinikˆn\). Neuter singular accusative (agreeing with \ploion\) present active participle of \diapera“\, old verb to go between (\dia\) and so across to Tyre. {We went aboard} (\epibantes\). Second aorist active participle of \epibain“\.

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:21:6 @{Beach} (\aigialon\). As in strkjv@Matthew:13:2| which see. This scene is in public as at Miletus, but they did not care. {Bade each other farewell} (\apespasametha allˆlous\). First aorist middle of \apaspazomai\. Rare compound, here alone in the N.T. Tender scene, but "no bonds of long comradeship, none of the clinging love" (Furneaux) seen at Miletus (Acts:20:37f.|). {Home again} (\eis ta idia\). To their own places as of the Beloved Disciple in strkjv@John:19:27| and of Jesus in strkjv@John:1:11|. This idiom in the papyri also.

rwp@Acts:21:7 @{Had finished} (\dianusantes\). First aorist active participle of \dianu“\, old verb to accomplish (\anu“\) thoroughly (\dia\), only here in the N.T. {From Tyre} (\apo Turou\). Page takes (Hackett also) with \katˆntˆsamen\ (we arrived) rather than with "\ton ploun\" (the voyage) and with good reason: "And we, having (thereby) finished the voyage, arrived from Tyre at Ptolemais." Ptolemais is the modern Acre, called Accho in strkjv@Judges:1:31|. The harbour is the best on the coast of Palestine and is surrounded by mountains. It is about thirty miles south of Tyre. It was never taken by Israel and was considered a Philistine town and the Greeks counted it a Phoenician city. It was the key to the road down the coast between Syria and Egypt and had successively the rule of the Ptolemies, Syrians, Romans. {Saluted} (\aspasamenoi\). Here greeting as in strkjv@21:19| rather than farewell as in strkjv@20:1|. The stay was short, one day (\hˆmeran mian\, accusative), but "the brethren" Paul and his party found easily. Possibly the scattered brethren (Acts:11:19|) founded the church here or Philip may have done it.

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

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

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

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

rwp@Acts:21:13 @{What are you doing weeping?} (\Ti poieite klaiontes?\) Strong protest as in strkjv@Mark:11:5|. {Breaking my heart} (\sunthruptontes mou tˆn kardian\). The verb \sunthrupt“\, to crush together, is late _Koin‚_ for \apothrupt“\, to break off, both vivid and expressive words. Songs:to enervate and unman one, weakening Paul's determination to go on with his duty. {I am ready} (\Eg“ hetoim“s ech“\). I hold (myself) in readiness (adverb, \hetoim“s\). Same idiom in strkjv@2Corinthians:12:14|. {Not only to be bound} (\ou monon dethˆnai\). First aorist passive infinitive of \de“\ and note \ou monon\ rather than \mˆ monon\, the usual negative of the infinitive because of the sharp contrast (Robertson, _Grammar_, p. 1095). Paul's readiness to die, if need be, at Jerusalem is like that of Jesus on the way to Jerusalem the last time. Even before that Luke (9:51|) said that "he set his face to go on to Jerusalem." Later the disciples will say to Jesus, "Master, the Jews were but now seeking to stone thee; and goest thou thither?" (John:11:8|). The stature of Paul rises here to heroic proportions "for the name of the Lord Jesus" (\huper tou onomatos tou kuriou Iˆsou\).

rwp@Acts:21:14 @{When he would not be persuaded} (\mˆ peithomenou autou\). Genitive absolute of the present passive participle of \peith“\. Literally, "he not being persuaded." That was all. Paul's will (\kardia\) was not broken, not even bent. {We ceased} (\hˆsuchasamen\). Ingressive aorist active indicative of \hˆsuchaz“\, old verb to be quiet, silent. {The will of the Lord be done} (\tou kuriou to thelˆma ginesth“\). Present middle imperative of \ginomai\. There is a quaint naivete in this confession by the friends of Paul. Since Paul would not let them have their way, they were willing for the Lord to have his way, acquiescence after failure to have theirs.

rwp@Acts:21:15 @{We took up our baggage} (\episkeuasamenoi\). First aorist middle participle of \episkeuaz“\, old verb to furnish (\skeuos, epi\) with things necessary, to pack up, saddle horses here Ramsay holds. Here only in the N.T. {Went up} (\anebainomen\). Inchoative imperfect active of \anabain“\, we started to go up.

rwp@Acts:21:16 @{Certain of the disciples} (\t“n mathˆt“n\). The genitive here occurs with \tines\ understood as often in the Greek idiom, the partitive genitive used as nominative (Robertson, _Grammar_, p. 502). {Bringing} (\agontes\). Nominative plural participle agreeing with \tines\ understood, not with case of \mathˆt“n\. {One Mnason of Cyprus, an early disciple, with whom we should lodge} (\par h“i xenisth“men Mnas“ni tini Kupri“i archai“i mathˆtˆi\). A thoroughly idiomatic Greek idiom, incorporation and attraction of the antecedent into the relative clause (Robertson, _Grammar_, p. 718). \Mnas“ni\ is really the object of \agontes\ or the accusative with \para\ or \pros\ understood and should be accusative, but it is placed in the clause after the relative and in the same locative case with the relative \h“i\ (due to \par'\, beside, with). Then the rest agrees in case with \Mnas“ni\. He was originally from Cyprus, but now in Caesarea. The Codex Bezae adds \eis tina k“mˆn\ (to a certain village) and makes it mean that they were to lodge with Mnason at his home there about halfway to Jerusalem. This may be true. The use of the subjunctive \xenisth“men\ (first aorist passive of \xeniz“\, to entertain strangers as in strkjv@Acts:10:6,23,32| already) may be volitive of purpose with the relative (Robertson, _Grammar_, pp. 955, 989). The use of \archai“i\ for "early" may refer to the fact that he was one of the original disciples at Pentecost as Peter in strkjv@15:7| uses \hˆmer“n archai“n\ (early days) to refer to his experience at Ceasarea in strkjv@Acts:10|. "As the number of the first disciples lessened, the next generation accorded a sort of honour to the survivors" (Furneaux).

rwp@Acts:21:19 @{He rehearsed} (\exˆgeito\). Imperfect middle of \exˆgeomai\, old verb to lead out, to draw out in narrative, to recount. Songs:Paul is pictured as taking his time for he had a great story to tell of what had happened since they saw him last. {One by one} (\kath' hena hekaston\). According to each one (item) and the adverbial phrase used as an accusative after the verb \exˆgeito\ as Demosthenes does (1265), though it could be like \kath' hena hekastos\ in strkjv@Ephesians:5:33|. {Which} (\h“n\). Genitive attracted from \ha\ (accusative) into the case of the unexpressed antecedent \tout“n\. {God had wrought} (\epoiˆsen ho theos\). Summary constative aorist active indicative that gathers up all that God did and he takes pains to give God the glory. It is possible that at this formal meeting Paul observed an absence of warmth and enthusiasm in contrast with the welcome accorded by his friends the day before (verse 17|). Furneaux thinks that Paul was coldly received on this day in spite of the generous offering brought from the Gentile Christians. "It looks as though his misgiving as to its reception (Romans:15:31|) was confirmed. Nor do we hear that the Christians of Jerusalem later put in so much as a word on his behalf with either the Jewish or the Roman authorities, or expressed any sympathy with him during his long imprisonment at Caesarea" (Furneaux). The most that can be said is that the Judaizers referred to by James do not appear actively against him. The collection and the plan proposed by James accomplished that much at any rate. It stopped the mouths of those lions.

rwp@Acts:21:20 @{Glorified} (\edoxazon\). Inchoative imperfect, began to glorify God, though without special praise of Paul. {How many thousands} (\posai muriades\). Old word for ten thousand (Acts:19:19|) and then an indefinite number like our "myriads" (this very word) as strkjv@Luke:12:1; strkjv@Acts:21:20; strkjv@Jude:1:14; strkjv@Revelation:5:11; strkjv@9:16|. But it is a surprising statement even with allowable hyperbole, but one may recall strkjv@Acts:4:4| (number of the men--not women--about five thousand); strkjv@5:14| (multitudes both of men and women); strkjv@6:7|. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts:11:2; strkjv@15:1,5|). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (verse 27|) who were clearly not Christians at all. {All zealous for the law} (\pantes zˆl“tai tou nomou\). Zealots (substantive) rather than zealous (adjective) with objective genitive (\tou nomou\). The word zealot is from \zˆlo“\, to burn with zeal, to boil. The Greek used \zˆl“tˆs\ for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called "hot-heads," who brought on the war with Rome. One of this party, Simon Zelotes (Acts:1:13|), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts:15; strkjv@Galatians:2|) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts:20:6|) and planning to reach Jerusalem for Pentecost (20:16|). The Judaizers rankled under Paul's victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans:15:25|) when he asked for the prayers of the Roman Christians (verses 30-32|). The repeated warnings along the way were amply justified.

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

rwp@Acts:22:12 @{A devout man according to the law} (\eulabˆs kata ton nomon\). See on ¯2:5; strkjv@8:2; strkjv@Luke:2:25| for the adjective \eulabˆs\. Paul adds "according to the law" to show that he was introduced to Christianity by a devout Jew and no law-breaker (Lewin).

rwp@Acts:22:13 @{I looked up on him} (\anablepsa eis auton\). First aorist active indicative and same word as \anablepson\ (Receive thy sight). Hence here the verb means as the margin of the Revised Version has it: "I received my sight and looked upon him." For "look up" see strkjv@John:9:11|.

rwp@Acts:22:14 @{Hath appointed thee} (\proecheirisato\). First aorist middle indicative of \procheiriz“\, old verb to put forth into one's hands, to take into one's hands beforehand, to plan, propose, determine. In the N.T. only in strkjv@Acts:3:20; strkjv@22:14; strkjv@26:16|. Three infinitives after this verb of God's purpose about Paul: {to know} (\gn“nai\, second aorist active of \gin“sk“\) his will, {to see} (\idein\, second aorist active of \hora“\) the Righteous One (cf. strkjv@3:14|), {to hear} (\akousai\, first aorist active of \akou“\) a voice from his mouth.

rwp@Acts:22:15 @{A witness for him} (\martus aut“i\). As in strkjv@1:8|. {Of what} (\h“n\). Attraction of the accusative relative \ha\ to the genitive case of the unexpressed antecedent \tout“n\. {Thou hast seen and heard} (\he“rakas\, present perfect active indicative \kai ˆkousas\, first aorist active indicative). This subtle change of tense is not preserved in the English. Blass properly cites the perfect \he“raka\ in strkjv@1Corinthians:9:1| as proof of Paul's enduring qualification for the apostleship.

rwp@Acts:22:16 @{By baptized} (\baptisai\). First aorist middle (causative), not passive, Get thyself baptized (Robertson, _Grammar_, p. 808). Cf. strkjv@1Corinthians:10:2|. Submit yourself to baptism. Songs:as to \apolousai\, Get washed off as in strkjv@1Corinthians:6:11|. It is possible, as in strkjv@2:38|, to take these words as teaching baptismal remission or salvation by means of baptism, but to do so is in my opinion a complete subversion of Paul's vivid and picturesque language. As in strkjv@Romans:6:4-6| where baptism is the picture of death, burial and resurrection, so here baptism pictures the change that had already taken place when Paul surrendered to Jesus on the way (verse 10|). Baptism here pictures the washing away of sins by the blood of Christ.

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

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

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

rwp@Acts:22:28 @{With a great sum} (\pollou kephalaiou\). The use of \kephalaiou\ (from \kephalˆ\, head) for sums of money (principal as distinct from interest) is old and frequent in the papyri. Our word capital is from \caput\ (head). The genitive is used here according to rule for price. "The sale of the Roman citizenship was resorted to by the emperors as a means of filling the exchequer, much as James I. made baronets" (Page). Dio Cassius (LX., 17) tells about Messalina the wife of Claudius selling Roman citizenship. Lysias was probably a Greek and so had to buy his citizenship. {But I am a Roman born} (\Eg“ de kai gegennˆmai\). Perfect passive indicative of \genna“\. The word "Roman" not in the Greek. Literally, "But I have been even born one," (i.e. born a Roman citizen). There is calm and simple dignity in this reply and pardonable pride. Being a citizen of Tarsus (21:39|) did not make Paul a Roman citizen. Tarsus was an _urbs libera_, not a _colonia_ like Philippi. Some one of his ancestors (father, grandfather) obtained it perhaps as a reward for distinguished service. Paul's family was of good social position. "He was educated by the greatest of the Rabbis; he was at an early age entrusted by the Jewish authorities with an important commission; his nephew could gain ready access to the Roman tribune; he was treated as a person of consequence by Felix, Festus, Agrippa, and Julius" (Furneaux).

rwp@Acts:22:29 @{Departed from him} (\apestˆsan ap' autou\). Second aorist active indicative (intransitive) of \aphistˆmi\, stood off from him at once. {Was afraid} (\ephobˆthˆ\). Ingressive aorist passive indicative of \phobeomai\, became afraid. He had reason to be. {That he was a Roman} (\hoti Romaios estin\). Indirect assertion with tense of \estin\ retained. {Because he had bound him} (\hoti auton ˆn dedek“s\). Causal \hoti\ here after declarative \hoti\ just before. Periphrastic past perfect active of \de“\, to bind.

rwp@Acts:22:30 @{To know the certainty} (\gn“nai to asphales\). Same idiom in strkjv@21:34| which see. {Wherefore he was accused} (\to ti kategoreitai\). Epexegetical after to \asphales\. Note article (accusative case) with the indirect question here as in strkjv@Luke:22:1,23,24| (which see), a neat idiom in the Greek. {Commanded} (\ekeleusen\). Songs:the Sanhedrin had to meet, but in the Tower of Antonia, for he brought Paul down (\katagag“n\, second aorist active participle of \katag“\). {Set him} (\estˆsen\). First aorist active (transitive) indicative of \histˆmi\, not the intransitive second aorist \estˆ\. Lysias is determined to find out the truth about Paul, more puzzled than ever by the important discovery that he has a Roman citizen on his hands in this strange prisoner.

rwp@Acts:23:1 @{Looking steadfastly} (\atenisas\). See on this word strkjv@1:10; strkjv@3:12; strkjv@6:15; strkjv@7:55; strkjv@13:9|. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged. {I have lived before God} (\pepoliteumai t“i the“i\). Perfect middle indicative of \politeu“\, old verb to manage affairs of city (\polis\) or state, to be a citizen, behave as a citizen. In the N.T. only here and strkjv@Phillipians:1:27|. The idea of citizenship was Greek and Roman, not Jewish. "He had lived as God's citizen, as a member of God's commonwealth" (Rackham). God (\the“i\) is the dative of personal interest. As God looked at it and in his relation to God. {In all good conscience unto this day} (\pasˆi suneidˆsei agathˆi achri tautˆs tˆs hˆmeras\). This claim seems to lack tact, but for brevity's sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1Timothy:1:13-16|). But that depends on one's interpretation of "good conscience." The word \suneidˆsis\ is literally "joint-knowledge" in Greek, Latin (_conscientia_) and English "conscience" from the Latin. It is a late word from \sunoida\, to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one's own thoughts (Hebrews:10:2|), or of one's own self, then consciousness of the distinction between right and wrong (Romans:2:15|) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1Corinthians:8:7,10; strkjv@1Peter:2:19|). The conscience can be contaminated (Hebrews:10:22|, evil \ponˆrƒs\). All this and more must be borne in mind in trying to understand Paul's description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1Timothy:1:13-16|). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no "apologies" (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God's commonwealth. He had the consolation of a good conscience (1Peter:3:16|). The word does not occur in the Gospels and chiefly in Paul's Epistles, but we see it at work in strkjv@John:8:9| (the interpolation strkjv@7:53-8:11|).

rwp@Acts:23:2 @{Ananias} (\Hananias\). Not the one in strkjv@Luke:3:2; strkjv@John:18:13; strkjv@Acts:4:7|, but the son of Nebedaeus, nominated high priest by Herod, King of Chalcis, A.D. 48 and till A.D. 59. He was called to Rome A.D. 52 to answer "a charge of rapine and cruelty made against him by the Samaritans, but honourably acquitted" (Page). Though high priest, he was a man of bad character. {Them that stood by him} (\tois parest“sin aut“i\). Dative case of second perfect participle of \paristˆmi\, to place, and intransitive. See the same form in verse 4| (\parest“tes\). {To smite him on the mouth} (\tuptein autou to stoma\). See on ¯12:45; strkjv@18:17|. Cf. the treatment of Jesus (John:18:22|). Ananias was provoked by Paul's self-assertion while on trial before his judges. "The act was illegal and peculiarly offensive to a Jew at the hands of a Jew" (Knowling). More self-control might have served Paul better. Smiting the mouth or cheek is a peculiarly irritating offence and one not uncommon among the Jews and this fact gives point to the command of Jesus to turn the other check (Luke:6:29| where \tupt“\ is also used).

rwp@Acts:23:5 @{I wist not} (\ouk ˆidein\). Second past perfect of \oida\ used as an imperfect. The Greek naturally means that Paul did not know that it was the high priest who gave the order to smite his mouth. If this view is taken, several things may be said by way of explanation. The high priest may not have had on his official dress as the meeting was called hurriedly by Lysias. Paul had been away so long that he may not have known Ananias on sight. And then Paul may have had poor eyesight or the high priest may not have been sitting in the official seat. Another way of explaining it is to say that Paul was so indignant, even angry, at the command that he spoke without considering who it was that gave the order. The Greek allows this idea also. At any rate Paul at once recognizes the justice of the point made against him. He had been guilty of irreverence against the office of high priest as the passage from strkjv@Exodus:22:18| (LXX) shows and confesses his fault, but the rebuke was deserved. Jesus did not threaten (1Peter:2:23|) when smitten on the cheek (John:18:22|), but he did protest against the act and did not turn the other cheek.

rwp@Acts:23:6 @{But when Paul perceived} (\gnous de ho Paulos\). Perceiving (second aorist ingressive of \gin“sk“\). Paul quickly saw that his cause was ruined before the Sanhedrin by his unwitting attack on the high priest. It was impossible to get a fair hearing. Hence, Vincent says, "Paul, with great tact, seeks to bring the two parties of the council into collision with each other." Songs:Alford argues with the motto "divide and conquer." Farrar condemns Paul and takes strkjv@24:21| as a confession of error here, but that is reading into Paul's word about the resurrection more than he says. Page considers Luke's report meagre and unsatisfactory. Rackham thinks that the trial was already started and that Paul repeated part of his speech of the day before when "the Sadducees received his words with ostentatious scepticism and ridicule: this provoked counter-expressions of sympathy and credulity among the Pharisees." But all this is inference. We do not have to adopt the Jesuitical principle that the end justifies the means in order to see shrewdness and hard sense in what Paul said and did. Paul knew, of course, that the Sanhedrin was nearly evenly divided between Pharisees and Sadducees, for he himself had been a Pharisee. {I am a Pharisee, a son of Pharisees} (\Eg“ Pharisaios eimi huios Pharisai“n\). This was strictly true as we know from his Epistles (Phillipians:3:5|). {Touching the hope and resurrection of the dead I am called in question} (\peri elpidos kai anastase“s nekr“n krinomai\). This was true also and this is the point that Paul mentions in strkjv@24:21|. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke's report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul's cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was "the very centre of his faith" (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts:5:34-39|). Songs:then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, "Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism" (Page). Paul shows this in strkjv@Galatians:3; strkjv@Romans:9-11|.

rwp@Acts:23:7 @{When he had so said} (\touto autou lalountos\). Genitive absolute of present participle (Westcott and Hort) rather than aorist (\eipontos\). While he was saying this. {A dissension} (\stasis\). This old word for standing or station (Hebrews:9:8|) from \histˆmi\, to place, we have seen already to mean insurrection (Acts:19:40| which see). Here it is strife as in strkjv@15:2|. {Was divided} (\eschisthˆ\). See on ¯14:4|.

rwp@Acts:23:10 @{When there arose a great dissension} (\pollˆs tˆs ginomenˆs stase“s\). Present middle participle (genitive absolute). Literally, "dissension becoming much." {Lest Paul should be torn in pieces by them} (\mˆ diaspasthˆi ho Paulos\). First aorist passive subjunctive of \diaspa“\, to draw in two, to tear in pieces, old verb, in the N.T. only here and strkjv@Mark:5:4| of tearing chains in two. The subjunctive with \mˆ\ is the common construction after a verb of fearing (Robertson, _Grammar_, p. 995). {The soldiers} (\to strateuma\). The army, the band of soldiers and so in verse 27|. {To go down} (\kataban\). Second aorist active participle of \katabain“\, having gone down. {Take him by force} (\harpasai\). To seize. The soldiers were to seize and save Paul from the midst of (\ek mesou\) the rabbis or preachers (in their rage to get at each other). Paul was more of a puzzle to Lysias now than ever.

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

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

rwp@Acts:23:14 @{Came to the chief priests and the elders} (\proselthontes tois archiereusin kai tois presbuterois\). The Sanhedrin, just as Judas did (Luke:22:4|). {With a great curse} (\anathemati\). This use of the same word as the verb repeated in the instrumental case is in imitation of the Hebrew absolute infinitive and common in the LXX, the very idiom and words of strkjv@Deuteronomy:13:15; strkjv@20:17|, an example of translation Greek, though found in other languages (Robertson, _Grammar_, p. 531). See on ¯Luke:21:5| for the distinction between \anathema\ and \anathˆma\. Jesus had foretold: "Whoso killeth you will think that he doeth God service" (John:16:2|).

rwp@Acts:23:15 @{Ye} (\humeis\). Emphatic. {Signify} (\emphanisate\). First aorist active imperative of \emphaniz“\. Make plain from \emphanˆs\, chiefly in Acts. Repeated in verse 22|. The authority is with the chiliarch not with the Sanhedrin, but he had appealed to the Sanhedrin for advice. {As though ye would judge of his case more exactly} (\h“s mellontas diagin“skein akribesteron ta peri autou\). \H“s\ with the participle gives the alleged reason as here. Songs:also in verse 20|. \Diagnosk“\, old verb to distinguish accurately, only here in N.T. and strkjv@24:22|. {Or ever come near} (\pro tou eggisai auton\). "Before the coming near as to him." \Pro\ and the genitive of the articular infinitive of \eggiz“\ with accusative of general reference. {We are ready to slay him} (\hetoimoi esmen tou anelein auton\). Genitive of purpose of the articular infinitive after the adjective \hetoimoi\ (Robertson, _Grammar_, p. 1061). \Anelein\, second aorist active of \anaire“\.

rwp@Acts:23:16 @{Their lying in wait} (\tˆn enedran\). Old word from \en\ (in) and \hedra\ (seat), ambush. In N.T. only here and strkjv@25:3|. Accusative object of \akousas\. {He came} (\paragenomenos\). Second aorist middle participle of \paraginomai\. It may mean, "having come upon them" and so discount their plot, a graphic touch. Vincent thinks that some Pharisee, since Paul was a Pharisee and so a member of the "guild," told his nephew of the plot. Perhaps, and perhaps not. {Told Paul} (\apˆggeilen t“i Paul“i\). This nephew is not known otherwise. He may be a student here from Tarsus as Paul once was. Anyhow he knows what to do when he catches on to the conspirators. He had enough address to get into the barracks where Paul was. He ran the risk of death if discovered.

rwp@Acts:23:17 @{Called unto him} (\proskalesamenos\). First aorist participle indirect middle, calling to himself. Paul laid his plans as energetically as if Jesus had not promised that he would see Rome (23:11|). {Bring} (\apage\). "Take away."

rwp@Acts:23:19 @{Took him by the hand} (\epilabomenos tˆs cheiros autou\). Kindly touch in Lysias, _ut fiduciam adolescentis confirmaret_ (Bengel). Note genitive with the second aorist middle (indirect, to himself) of \epilamban“\ as in strkjv@Luke:8:54| with \kratˆsas\ which see. How old the young man (\neanias\) was we do not know, but it is the very word used of Paul in strkjv@7:58| when he helped in the killing of Stephen, a young man in the twenties probably. See also strkjv@20:9| of Eutychus. He is termed \neaniskos\ in verse 22|. {Asked him privately} (\kat' idian epunthaneto\). Imperfect middle, began to ask (inchoative).

rwp@Acts:23:20 @{The Jews} (\hoi Ioudaioi\). As if the whole nation was in the conspiracy and so in verse 12|. The conspirators may have belonged to the Zealots, but clearly they represented the state of Jewish feeling toward Paul in Jerusalem. {Have agreed} (\sunethento\). Second aorist middle indicative of \suntithˆmi\, old verb to join together, to agree. Already this form in strkjv@Luke:22:5| which see. See also strkjv@John:9:22; strkjv@Acts:24:9|. {To bring down} (\hop“s katagagˆis\). Very words of the conspirators in verse 15| as if the young man overheard. Second aorist active subjunctive of \katag“\ with \hop“s\ in final clause, still used, but nothing like so common as \hina\ though again in verse 23| (Robertson, _Grammar_, p. 985). {As though thou wouldest inquire} (\h“s mell“n punthanesthai\). Just as in verse 15| except that here \mell“n\ refers to Lysias instead of to the conspirators as in verse 15|. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not "absurd" as Page holds.

rwp@Acts:23:21 @{Do not therefore yield unto them} (\Su oun mˆ peisthˆis autois\). First aorist passive subjunctive of \peith“\, common verb, here to be persuaded by, to listen to, to obey, to yield to. With negative and rightly. Do not yield to them (dative) at all. On the aorist subjunctive with \mˆ\ in prohibitions against committing an act see Robertson, _Grammar_, pp. 851-4. {For there lie in wait} (\enedreuousin gar\). Present active indicative of \enedreu“\, old verb from \enedra\ (verse 16|), in the N.T. only here and strkjv@Luke:11:54| which see. {Till they have slain him} (\he“s hou anel“sin auton\). Same idiom as in verse 12| save that here we have \anel“sin\ (second aorist active subjunctive) instead of \apoktein“sin\ (another word for kill), "till they slay him." {Looking for the promise from thee} (\prosdechomenoi tˆn apo sou epaggelian\). This item is all that is needed to put the scheme through, the young man shrewdly adds.

rwp@Acts:23:22 @{Tell no man} (\mˆdeni eklalˆsai\). Indirect command (_oratio obliqua_) after \paraggeilas\ (charging) with first aorist active infinitive of \eklale“\ (in ancient Greek, but here only in N.T.), but construction changed to direct in rest of the sentence (_oratio recta_) as in strkjv@1:4|, "that thou hast signified these things to me" (\hoti tauta enephanisas pros eme\). Same verb here as in verse 15|. This change is common in the N.T. (Robertson, _Grammar_, p. 1047).

rwp@Acts:23:24 @{Provide beasts} (\ktenˆ parastˆsai\). Change from direct to indirect discourse just the opposite of that in verse 22|. {Beasts} (\ktˆnˆ\). For riding as here or for baggage. See on ¯Luke:10:34|. Asses or horses, but not war-horses. Since Paul was chained to a soldier, another animal would be required for baggage. It was also seventy miles and a change of horses might be needed. The extreme precaution of Lysias is explained in some Latin MSS. as due to fear of a night attack with the result that he might be accused to Felix of bribery. Luke also probably accompanied Paul. {To bring safe} (\hina dias“s“sin\). Final clause with \hina\ and the first aorist active subjunctive of \dias“z“\, old verb, to save through (\dia\) to a finish. Eight times in the N.T. (Matthew:14:36; strkjv@Luke:7:3; strkjv@Acts:23:24; strkjv@27:43,44; strkjv@28:1,4; strkjv@1Peter:3:20|). {Unto Felix the governor} (\pros Phˆlika ton hˆgemona\). Felix was a brother of Pallas, the notorious favourite of Claudius. Both had been slaves and were now freedmen. Felix was made procurator of Judea by Claudius A.D. 52. He held the position till Festus succeeded him after complaints by the Jews to Nero. He married Drusilla the daughter of Herod Agrippa I with the hope of winning the favour of the Jews. He was one of the most depraved men of his time. Tacitus says of him that "with all cruelty and lust he exercised the power of a king with the spirit of a slave." The term "governor" (\hˆgem“n\) means "leader" from \hˆgeomai\, to lead, and was applied to leaders of all sorts (emperors, kings, procurators). In the N.T. it is used of Pilate (Matthew:27:2|), of Felix, (Acts:23:24,26,33; strkjv@24:1|), of Festus (26:30|).

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

rwp@Acts:23:26 @{Most excellent} (\kratist“i\). See on ¯Luke:1:3| to Theophilus though not in strkjv@Acts:1:1|. It is usual in addressing men of rank as here, like our "Your Excellency" in strkjv@24:3| and Paul uses it to Festus in strkjv@26:25|. {Greeting} (\chairein\). Absolute infinitive with independent or absolute nominative (\Klaudios Lusias\) as is used in letters (Acts:15:23; strkjv@James:1:1|) and in countless papyri (Robertson, _Grammar_, p. 1092).

rwp@Acts:23:27 @{Was seized} (\sullˆmphthenta\). First aorist passive participle of \sullamban“\. {Rescued him having learned that he was a Roman} (\exeilamen math“n hoti Romaios estin\). Wendt, Zoeckler, and Furneaux try to defend this record of two facts by Lysias in the wrong order from being an actual lie as Bengel rightly says. Lysias did rescue Paul and he did learn that he was a Roman, but in this order. He did not first learn that he was a Roman and then rescue him as his letter states. The use of the aorist participle (\math“n\ from \manthan“\) after the principal verb \exeilamen\ (second aorist middle of \exaire“\, to take out to oneself, to rescue) can be either simultaneous action or antecedent. There is in Greek no such idiom as the aorist participle of subsequent action (Robertson, _Grammar_, pp. 1112-14). Lysias simply reversed the order of the facts and omitted the order for scourging Paul to put himself in proper light with Felix his superior officer and actually poses as the protector of a fellow Roman citizen.

rwp@Acts:23:28 @{To know} (\epign“nai\). To know fully, \epi\, second aorist active infinitive. {They accused him} (\enekaloun aut“i\). Imperfect active indicative, were accusing him (dative), repeating their charges.

rwp@Acts:23:29 @{Concerning questions of their law} (\peri zˆtˆmata tou nomou aut“n\). The very distinction drawn by Gallio in Corinth (Acts:18:14f.|). On the word see on strkjv@15:2|. {But to have nothing laid to his charge worthy of death or of bonds} (\mˆden de axion thanatou ˆ desm“n echonta enklˆma\). Literally, "having no accusation (or crime) worthy of death or of bonds." This phrase here only in the N.T. \Egklˆma\ is old word for accusation or crime from \egkale“\ used in verse 28| and in the N.T. only here and strkjv@25:16|. Lysias thus expresses the opinion that Paul ought to be set free and the lenient treatment that Paul received in Caesarea and Rome (first imprisonment) is probably due to this report of Lysias. Every Roman magistrate before whom Paul appears declares him innocent (Gallio, Lysias, Felix, Festus).

rwp@Acts:23:30 @{When it was shown to me that there would be a plot} (\mˆnutheisˆs moi epiboulˆs esesthai\). Two constructions combined; genitive absolute (\mˆnutheisˆs epiboulˆs\, first aorist passive participle of \mˆnu“\) and future infinitive (\esesthai\ as if \epiboulˆn\ accusative of general reference used) in indirect assertion after \mˆnu“\ (Robertson, _Grammar_, p. 877). {Charging his accusers also} (\paraggeilas kai tois katˆgorois\). First aorist active participle of \paraggell“\ with which compare \math“n\ above (verse 27|), not subsequent action. Dative case in \katˆgorois\. {Before thee} (\epi sou\). Common idiom for "in the presence of" when before a judge (like Latin _apud_) as in strkjv@24:20,21; strkjv@25:26; strkjv@26:2|. What happened to the forty conspirators we have no way of knowing. Neither they nor the Jews from Asia are heard of more during the long five years of Paul's imprisonment in Caesarea and Rome.

rwp@Acts:23:33 @{And they} (\hoitines\). Which very ones, the cavalry, the horsemen of verse 31|. {Delivered} (\anadontes\). Second aorist active participle of \anadid“mi\, old verb to give up, to hand over, here only in the N.T. {Presented Paul also} (\parestˆsan kai ton Paulon\). First aorist active (transitive, not second aorist intransitive) indicative of \paristˆmi\, common verb to present or place beside. What would Paul's friends in Caesarea (Philip and his daughters) think of the prophecy of Agabus now so quickly come true.

rwp@Acts:23:34 @{When he had read it} (\anagnous\). Second aorist active participle of \anagin“sk“\, to know again, to read. {Of what province he was} (\ek poias eparcheias estin\). Tense of \estin\ (is) retained in indirect question. \Poias\ is strictly "of what kind of" province, whether senatorial or imperial. Cilicia, like Judea, was under the control of the propraetor of Syria (imperial province). Paul's arrest was in Jerusalem and so under the jurisdiction of Felix unless it was a matter of insurrection when he could appeal to the propraetor of Syria.

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

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

rwp@Acts:24:2 @{When he (Paul) was called} (\klˆthentos autou\). Genitive absolute (as so often in Acts) with first aorist passive participle of \kale“\. Seeing that by thee we enjoy much peace (\pollˆs eirˆnˆs tugchanontes dia sou\). Literally, obtaining much peace by thee. A regular piece of flattery, _captatio benevolentiae_, to ingratiate himself into the good graces of the governor. Felix had suppressed a riot, but Tacitus (_Ann_. XII. 54) declares that Felix secretly encouraged banditti and shared the plunder for which the Jews finally made complaint to Nero who recalled him. But it sounded well to praise Felix for keeping peace in his province, especially as Tertullus was going to accuse Paul of being a disturber of the peace. {And that by thy providence} (\kai dia tˆs pronoias\). Forethought, old Greek word from \pronoos\ (\pronoe“\ in strkjv@1Timothy:5:8; strkjv@Romans:12:17; strkjv@2Corinthians:8:21|), in N.T. only here and strkjv@Romans:13:14|. "Providence" is Latin _Providentia_ (foreseeing, _provideo_). Roman coins often have _Providentia Caesaris_. Post-Augustan Latin uses it of God (Deus). {Evils are corrected for this nation} (\diorth“mat“n ginomen“n t“i ethnei tout“i\). Genitive absolute again, \ginomen“n\, present middle participle describing the process of reform going on for this nation (dative case of personal interest). \Diorth“ma\ (from \diortho“\, to set right) occurs from Aristotle on of setting right broken limbs (Hippocrates) or reforms in law and life (Polybius, Plutarch). "Reform continually taking place for this nation." Felix the Reform Governor of Judea! It is like a campaign speech, but it doubtless pleased Felix.

rwp@Acts:24:3 @{In all ways and in all places} (\pantˆi te kai pantachou\). \Pantˆi\, old adverb of manner only here in N.T. \Pantachou\ also old adverb of place, several times in N.T. But these adverbs most likely go with the preceding clause about "reforms" rather than as here translated with "we accept" (\apodechometha\). But "with all gratitude" (\meta pasˆs eucharistias\) does naturally go with \apodechometha\.

rwp@Acts:24:4 @{That I be not further tedious unto thee} (\hina mˆ epi pleion se enkopt“\). _Koin‚_ verb (Hippocrates, Polybius) to cut in on (or into), to cut off, to impede, to hinder. Our modern telephone and radio illustrate it well. In the N.T. (Acts:24:4; strkjv@1Thessalonians:2:18; strkjv@Galatians:5:7; strkjv@Romans:15:22; strkjv@1Peter:3:7|). "That I may not cut in on or interrupt thee further (\epi pleion\) in thy reforms." Flattery still. {Of thy clemency} (\tˆi sˆi epieikeiƒi\). Instrumental case of old word from \epieikˆs\ and this from \epi\ and \eikos\ (reasonable, likely, fair). "Sweet Reasonableness" (Matthew Arnold), gentleness, fairness. An \epieikˆs\ man is "one who makes reasonable concessions" (Aristotle, _Eth_. V. 10), while \dikaios\ is "one who insists on his full rights" (Plato, _Leg_. 757 D) as translated by Page. {A few words} (\suntom“s\). Old adverb from \suntemn“\, to cut together (short), abbreviate. Like \dia brache“n\ in strkjv@Hebrews:13:22|. In N.T. only here and strkjv@Mark:16| (shorter conclusion).

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

rwp@Acts:24:9 @{Joined in the charge} (\sunepethento\). Second aorist middle indicative of \sunepitithˆmi\, old verb, double compound, to place upon (\epi\) together with (\sun\), to make a joint attack, here only in the N.T. {Affirming} (\phaskontes\). Alleging, with the accusative in indirect assertion as in strkjv@25:19; strkjv@Romans:1:22| (nominative with infinitive, Robertson, _Grammar_, p. 1038). {Were so} (\hout“s echein\), "held thus," common idiom.

rwp@Acts:24:10 @{When the governor had beckoned to him} (\neusantos aut“i tou hˆgemonos\). Genitive absolute again with first aorist active participle of \neu“\, to give a nod, old word, in N.T. only here and strkjv@John:13:24|. "The governor nodding to him." {Forasmuch as I know} (\epistamenos\). Knowing, from \epistamai\. {That thou hast been of many years a judge} (\ek poll“n et“n onta se kritˆn\). The participle in indirect assertion after \epistamenos\ (Robertson, _Grammar_, p. 1041). Paul goes as far as he can in the way of a compliment. For seven years Felix has been governor, \onta\ being a sort of progressive present participle with \ek poll“n et“n\ (Robertson, _Grammar_, p. 892). {Cheerfully} (\euthum“s\). Old adverb from \euthumos\ (\eu\ and \thumos\, good spirit), here only in N.T. {Make my defence} (\apologoumai\). Old and regular word for this idea as in strkjv@Luke:21:14| which see.

rwp@Acts:24:12 @{Disputing} (\dialegomenon\). Simply conversing, discussing, arguing, and then disputing, common verb in old Greek and in N.T. (especially in Acts). {Stirring up a crowd} (\epistasin poiounta ochlou\). \Epistasis\ is a late word from \ephistˆmi\, to make an onset or rush. Only twice in the N.T., strkjv@2Corinthians:11:28| (the pressure or care of the churches) and here (making a rush of a crowd). The papyri give examples also for "onset." Songs:Paul denies the two charges that were serious and the only one that concerned Roman law (insurrection).

rwp@Acts:24:13 @{Prove} (\parastˆsai\). First aorist active infinitive of \paristˆmi\, to place beside. They have made "charges," mere assertions. They have not backed up these charges with proof, "nor can they," says Paul. {Now} (\nuni\). As if they had changed their charges from the cries of the mob in Jerusalem which is true. Paul has no hired lawyer to plead for him, but he has made a masterly plea for his freedom.

rwp@Acts:24:14 @{I confess} (\homolog“\). The only charge left was that of being a ringleader of the sect of the Nazarenes. This Paul frankly confesses is true. He uses the word in its full sense. He is "guilty" of that. {After the Way} (\kata tˆn hodon\). This word Paul had already applied to Christianity (22:4|). He prefers it to "sect" (\hairesin\ which means a choosing, then a division). Paul claims Christianity to be the real (whole, catholic) Judaism, not a "sect" of it. But he will show that Christianity is not a deviation from Judaism, but the fulfilment of it (Page) as he has already shown in strkjv@Galatians:3; strkjv@Romans:9|. {Songs:serve I the God of our fathers} (\hout“s latreu“ t“i patr“i“i the“i\). Paul has not stretched the truth at all. He has confirmed the claim made before the Sanhedrin that he is a spiritual Pharisee in the truest sense (23:6|). He reasserts his faith in all the law and the prophets, holding to the Messianic hope. A curious "heretic" surely! {Which these themselves also look for} (\hˆn kai autoi houtoi prosdechontai\). Probably with a gesture towards his accusers. He does not treat them all as Sadducees. See strkjv@Titus:2:13| for similar use of the verb (\prosdechomenoi tˆn makarian elpida\, looking for the happy hope).

rwp@Acts:24:15 @{That there shall be a resurrection} (\anastasin mellein esesthai\). Indirect assertion with infinitive and accusative of general reference (\anastasin\) after the word \elpida\ (hope). The future infinitive \esesthai\ after \mellein\ is also according to rule, \mell“\ being followed by either present, aorist, or future infinitive (Robertson, _Grammar_, pp. 870, 877, 878). {Both of the just and the unjust} (\dikai“n te kai adik“n\). Apparently at the same time as in strkjv@John:5:29| (cf. strkjv@Acts:17:31f.|). Gardner thinks that Luke here misrepresents Paul who held to no resurrection save for those "in Christ," a mistaken interpretation of Paul in my opinion. The Talmud teaches the resurrection of Israelites only, but Paul was more than a Pharisee.

rwp@Acts:24:16 @{Herein} (\en tout“i\). His whole confession of belief in verses 14,15|. {Do I also exercise myself} (\kai autos ask“\). "Do I also myself take exercise," take pains, labour, strive. Old word in Homer to work as raw materials, to adorn by art, then to drill. Our word ascetic comes from this root, one who seeks to gain piety by rules and severe hardship. Paul claims to be equal to his accusers in efforts to please God. {Void of offence} (\aproskopon\). This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, _Vocabulary_) use the word to mean "free from hurt or harm." It is a privative and \proskopt“\ (to cut or stumble against). Page likes "void of offence" since that can be either active "not stumbling" as in strkjv@Phillipians:1:10| or passive "not stumbled against" as in strkjv@1Corinthians:10:32| (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds "alway" (\dia pantos\), a bold claim for a consistent aim in life. "Certainly his conscience acquitted him of having caused any offence to his countrymen" (Rackham). Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (23:1f.|).

rwp@Acts:24:19 @{But certain Jews from Asia} (\tines de apo tˆs Alias Ioudaioi\). No verb appears in the Greek for these words. Perhaps he meant to say that "certain Jews from Asia charged me with doing these things." Instead of saying that, Paul stops to explain that they are not here, a thoroughly Pauline anacoluthon (2Corinthians:7:5|) as in strkjv@26:9|. "The passage as it stands is instinct with life, and seems to exhibit the abruptness so characteristic of the Pauline Epistles" (Page). {Who ought to have been here before thee} (\hous edei epi sou pareinai\). This use of \epi\ with genitive of the person is common. The imperfect indicative with verbs of necessity and obligation to express failure to live up to it is common in Greek (Robertson, _Grammar_, pp. 919-21). "The accusers who were present had not witnessed the alleged offence: those who could have given evidence at first-hand were not present" (Furneaux). There was no case in a Roman court. These Asiatic Jews are never heard of after the riot, though they almost succeeded in killing Paul then. {If they had aught against me} (\ei ti echoien pros eme\). A condition of the fourth class or undetermined with less likelihood of being determined (\ei\ with the optative, Robertson, _Grammar_, p. 1021). This is a "mixed condition" (_op.cit._, p. 1022) with a conclusion of the second class.

rwp@Acts:24:20 @{These men themselves} (\autoi houtoi\). Since the Asiatic Jews are not present and these men are. {Wrong doing} (\adikˆma\). Or misdeed. Old word from \adike“\, to do wrong. In the N.T. only here and strkjv@Acts:18:14; strkjv@Revelation:18:5|. Paul uses "\adikˆma\" from the standpoint of his accusers. "To a less sensitive conscience his action before the Sanhedrin would have seemed venial enough" (Furneaux). {When I stood} (\stantos mou\). Genitive absolute, second aorist active participle of \histˆmi\ (intransitive), "when I took my stand." {Before the council} (\epi tou sunedriou\). Same use of \epi\ with genitive as in verse 19|.

rwp@Acts:25:13 @{When certain days were passed} (\Hˆmer“n diagenomenon\). Genitive absolute of \diaginomai\, to come between, "days intervening." {Agrippa the King} (\Agrippas ho basileus\). Agrippa II son of Agrippa I of strkjv@Acts:12:20-23|. On the death of Herod King of Chalcis A.D. 48, Claudius A.D. 50 gave this Herod Agrippa II the throne of Chalcis so that Luke is correct in calling him king, though he is not king of Judea. But he was also given by Claudius the government of the temple and the right of appointing the high priest. Later he was given also the tetrarchies of Philip and Lysanias. He was the last Jewish king in Palestine, though not king of Judea. He angered the Jews by building his palace so as to overlook the temple and by frequent changes in the high priesthood. He made his capital at Caesarea Philippi which he called Neronias in honour of Nero. Titus visited it after the fall of Jerusalem. {Bernice} (\Bernikˆ\). He was her brother and yet she lived with him in shameful intimacy in spite of her marriage to her uncle Herod King of Chalcis and to Polemon King of Cilicia whom she left. Schuerer calls her both a Jewish bigot and a wanton. She afterwards became the mistress of Titus. {Arrived at Caesarea} (\katˆntˆsan eis Kaisarian\). Came down (first aorist active of \katanta“\) to Caesarea from Jerusalem. {And saluted Festus} (\aspasamenoi ton Phˆston\). The Textus Receptus has \aspasomenoi\ the future participle, but the correct text is the aorist middle participle \aspasamenoi\ which cannot possibly mean subsequent action as given in the Canterbury Revision "and saluted." It can only mean contemporaneous (simultaneous) action "saluting" or antecedent action like the margin "having saluted." But antecedent action is not possible here, so that simultaneous action is the only alternative. It is to be noted that the salutation synchronized with the arrival in Caesarea (note \kata\, down, the effective aorist tense), not with the departure from Jerusalem, nor with the whole journey. Rightly understood the aorist participle here gives no trouble at all (Robertson, _Grammar_, pp. 861-3).

rwp@Acts:25:14 @{Tarried} (\dietribon\). Imperfect active of \diatrib“\, common verb for spending time (Acts:12:19|, etc.). {Many days} (\pleious hˆmeras\). More days (than a few). Accusative case for extent of time. {Laid Paul's case} (\anetheto ta kata ton Paulon\). Second aorist middle indicative of \anatithˆmi\, old verb to set before, to place up, as if for consultation in conference. Only twice in N.T. here and strkjv@Galatians:2:2|. The motive of Festus is not given, though it was natural enough in view of the quandary of Festus about Paul (the things about Paul) and Agrippa's interest in and responsibility for Jewish worship in the temple in Jerusalem. It is quite possible that Festus had a bit of \ennui\ over the visit of these Jewish dignitaries as "more days" went by. Hence the tone of Festus about Paul in this proposal for the entertainment of Agrippa and Bernice is certainly one of superficial and supremely supercilious indifference. {Left a prisoner} (\katalelimmenos desmios\). Perfect passive participle of \kataleip“\, to leave behind. Paul is one of Felix's left overs (left behind), a sort of "junk" left on his hands. This cowardly Roman procurator thus pictures the greatest of living men and the greatest preacher of all time to this profligate pair (brother and sister) of sinners. Undoubtedly today in certain circles Christ and his preachers are held up to like contempt.

rwp@Acts:25:16 @{It is not the custom of the Romans} (\hoti ouk estin ethos R“maiois\). If a direct quotation, \hoti\ is recitative as in Authorized Version. Canterbury Revision takes it as indirect discourse after \apekrithˆn\ (I answered), itself in a relative clause (\pros hous\) with the present tense (\estin\, is) preserved as is usual. There is a touch of disdain (Furneaux) in the tone of Festus. He may refer to a demand of the Jews before they asked that Paul be brought to Jerusalem (25:3|). At any rate there is a tone of scorn towards the Jews. {Before that the accused have} (\prin ˆ ho katˆgoroumenos echoi\). This use of the optative in this temporal clause with \prin ˆ\ instead of the subjunctive \an echˆi\ is in conformity with literary Greek and occurs only in Luke's writings in the N.T. (Robertson, _Grammar_, p. 970). This sequence of modes is a mark of the literary style occasionally seen in Luke. It is interesting here to note the succession of dependent clauses in verses 14-16|. {The accusers face to face} (\kata pros“pon tous katˆgorous\). Same word \katˆgoros\ as in strkjv@23:30,35; strkjv@25:18|. This all sounds fair enough. {And have had opportunity to make his defence concerning the matter laid against him} (\topon te apologias laboi peri tou egklˆmatos\). Literally, "And should receive (\laboi\ optative for same reason as \echoi\ above, second aorist active of \lamban“\) opportunity for defence (objective genitive) concerning the charge" (\egklˆmatos\ in N.T. only here and strkjv@23:19| which see).

rwp@Acts:25:17 @{When they were come together here} (\sunelthont“n enthade\). Genitive absolute of second aorist active participle of \sunerchomai\, but without \aut“n\ (they), merely understood. {Delay} (\anabolˆn\). Old word from \anaball“\, only here in N.T.

rwp@Acts:25:21 @{When Paul had appealed} (\tou Paulou epikalesamenou\). Genitive absolute with first aorist middle participle of \epikaleomai\, the technical word for appeal (verses 11,12|). The first aorist passive infinitive \tˆrˆthˆnai\ (to be kept) is the object of the participle. {For the decision of the emperor} (\eis tˆn tou Sebastou diagn“sin\). \Diagn“sin\ (cf. \diagn“somai\ strkjv@24:22|, I will determine) is the regular word for a legal examination (\cognitio\), thorough sifting (\dia\), here only in N.T. Instead of "the Emperor" it should be "the Augustus," as \Sebastos\ is simply the Greek translation of _Augustus_, the adjective (Revered, Reverent) assumed by Octavius B.C. 27 as the \agnomen\ that summed up all his various offices instead of _Rex_ so offensive to the Romans having led to the death of Julius Caesar. The successors of Octavius assumed _Augustus_ as a title. The Greek term \Sebastos\ has the notion of worship (cf. \sebasma\ in Acts strkjv@17:25|). In the N.T. only here, verse 25; strkjv@27:1| (of the legion). It was more imposing than "Caesar" which was originally a family name (always official in the N.T.) and it fell in with the tendency toward emperor-worship which later played such a large part in Roman life and which Christians opposed so bitterly. China is having a revival of this idea in the insistence on bowing three times to the picture of Sun-Yat-Sen. {Till I should send him to Caesar} (\he“s an anapemps“ auton pros Kaisara\). Here \anapemps“\ can be either future indicative or first aorist subjunctive (identical in first person singular), aorist subjunctive the usual construction with \he“s\ for future time (Robertson, _Grammar_, p. 876). Literally, "send up" (\ana\) to a superior (the emperor). Common in this sense in the papyri and _Koin‚_ writers. Here "Caesar" is used as the title of Nero instead of "Augustus" as \Kurios\ (Lord) occurs in verse 26|.

rwp@Acts:25:22 @{I also could wish} (\eboulomˆn kai autos\). The imperfect for courtesy, rather than the blunt \boulomai\, I wish, I want. Literally, "I myself also was wishing" (while you were talking), a compliment to the interesting story told by Festus. The use of \an\ with the imperfect would really mean that he does not wish (a conclusion of the second class condition, determined as unfulfilled). \An\ with the optative would show only a languid desire. The imperfect is keen enough and yet polite enough to leave the decision with Festus if inconvenient for any reason (Robertson, _Grammar_, pp. 885-7). Agrippa may have heard much about Christianity.

rwp@Acts:25:24 @{Which are here present with us} (\hoi sunparontes hˆmin\). Present articular participle of \sunpareimi\ (only here in N.T.) with associative instrumental case \hˆmin\. {Made suit to me} (\enetuchon moi\). Second aorist active indicative of \entugchan“\, old verb to fall in with a person, to go to meet for consultation or supplication as here. Common in old Greek and _Koin‚_. Cf. strkjv@Romans:8:27,34|. See \enteuxis\ (petition) strkjv@1Timothy:2:1|. Papyri give many examples of the technical sense of \enteuxis\ as petition (Deissmann, _Bible Studies_, p. 121). Some MSS. have plural here \enetuchon\ rather than the singular \enetuchen\. {Crying} (\bo“ntes\). Yelling and demanding with loud voices. {That he ought not to live any longer} (\mˆ dein auton zˆin mˆketi\). Indirect command (demand) with the infinitive \dein\ for \dei\ (it is necessary). The double negative (\mˆ--mˆketi\) with \zˆin\ intensifies the demand.

rwp@Acts:25:25 @{But I found} (\eg“ de katelabomˆn\). Second aorist middle of \katalamban“\, to lay hold of, to grasp, to comprehend as in strkjv@4:13; strkjv@10:34|. {That he had committed nothing worthy of death} (\mˆden axion auton thanatou peprachenai\). Perfect active infinitive of \prass“\ in indirect assertion with negative \mˆ\ and accusative \auton\ of general reference, the usual idiom. Verse 25| repeats the statement in verse 21|, perhaps for the benefit of the assembled dignitaries.

rwp@Acts:25:26 @{No certain thing} (\asphales ti--ou\). Nothing definite or reliable (\a\ privative, \sphall“\, to trip). All the charges of the Sanhedrin slipped away or were tripped up by Paul. Festus confesses that he had nothing left and thereby convicts himself of gross insincerity in his proposal to Paul in verse 9| about going up to Jerusalem. By his own statement he should have set Paul free. The various details here bear the marks of the eyewitness. Luke was surely present and witnessed this grand spectacle with Paul as chief performer. {Unto my lord} (\t“i kuri“i\). Augustus (Octavius) and Tiberius refused the title of \kurios\ (lord) as too much like _rex_ (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (_Light from the Ancient East_, p. 105) gives an ostracon dated Aug. 4, A.D. 63 with the words "in the year nine of Nero the lord" (\enatou Ner“nos tou kuriou\). Deissmann (_op. cit._, pp. 349ff.) runs a most interesting parallel "between the cult of Christ and the cult of Caesar in the application of the term \kurios\, lord" in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in strkjv@1Corinthians:12:3| that "no one is able to say \Kurios Iˆsous\ except in the Holy Spirit" (cf. also strkjv@Phillipians:2:11|). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say " Lord Caesar" and insisted on saying "Lord Jesus" when it meant his certain death. {Before you} (\eph' hum“n\). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (verse 22|). {Especially before thee} (\malista epi sou\). Out of courtesy. It was the main reason as verse 22| shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul's case. {After examination had} (\tˆs anakrise“s genomenˆs\). Genitive absolute, "the examination having taken place." \Anakrisis\ from \anakrin“\ (cf. strkjv@12:19; strkjv@24:8; strkjv@28:18|) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. {That I may have somewhat to write} (\hop“s sch“ ti graps“\). Ingressive aorist subjunctive \sch“\ (may get) with \hop“s\ (final particle like \hina\). \Ti graps“\ in indirect question after \sch“\ is either future indicative or aorist subjunctive (Robertson, _Grammar_, p. 1045). Festus makes it plain that this is not a "trial," but an examination for his convenience to help him out of a predicament.

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:26:1 @{Thou art permitted} (\epitrepetai soi\). Literally, It is permitted thee. As if Agrippa were master of ceremonies instead of Festus. Agrippa as a king and guest presides at the grand display while Festus has simply introduced Paul. {For thyself} (\huper seautou\). Some MSS. have \peri\ (concerning). Paul is allowed to speak in his own behalf. No charges are made against him. In fact, Festus has admitted that he has no real proof of any charges. {Stretched forth his hand} (\ekteinas tˆn cheira\). Dramatic oratorical gesture (not for silence as in strkjv@12:17; strkjv@13:16|) with the chain still upon it (verse 29|) linking him to the guard. First aorist active participle of \ektein“\, to stretch out. {Made his defence} (\apelogeito\). Inchoative imperfect of \apologeomai\ (middle), "began to make his defence." This is the fullest of all Paul's defences. He has no word of censure of his enemies or of resentment, but seizes the opportunity to preach Christ to such a distinguished company which he does with "singular dignity" (Furneaux). He is now bearing the name of Christ "before kings" (Acts:9:15|). In general Paul follows the line of argument of the speech on the stairs (chapter strkjv@Acts:22|).

rwp@Acts:26:2 @{I think myself happy} (\hˆgˆmai emauton makarion\). See on ¯Matthew:5:3| for \makarios\. Blass notes that Paul, like Tertullus, begins with _captatio benevolentiae_, but _absque adulatione_. He says only what he can truthfully speak. For \hˆgˆmai\ see strkjv@Phillipians:3:7; strkjv@1Timothy:6:1| (perfect middle indicative of \hˆgeomai\), I have considered. {That I am to make my defence} (\mell“n apologeisthai\). Literally, "being about to make my defence." {Whereof I am accused} (\h“n egkaloumai\). Genitive with \egkaloumai\ as in strkjv@19:40| or by attraction from accusative of relative (\ha\) to case of antecedent (\pant“n\).

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:26:5 @{Having knowledge of me from the first} (\progin“skontes me an“then\). Literally, "knowing me beforehand" (both \pro\ and \an“then\), from the beginning of Paul's public education in Jerusalem (Knowling). Cf. strkjv@2Peter:3:17|. {If they be willing to testify} (\ean thel“sin marturein\). Condition of third class (\ean\ and subjunctive). A neat turning of the tables on the distinguished audience about Paul's Jerusalem reputation before his conversion. {After the straitest sect} (\tˆn akribestatˆn hairesin\). This is a true superlative (not elative) and one of the three (also \hagi“tatos\, strkjv@Jude:1:20|, \timi“tatos\ strkjv@Revelation:18:12; strkjv@21:11|) superlatives in \-tatos\ in the N.T. (Robertson, _Grammar_, pp. 279f., 670), though common enough in the LXX and the papyri. \Hairesin\ (choosing) is properly used here with Pharisees (Josephus, _Life_, 38). {Religion} (\thrˆskeias\). From \thrˆskeu“\ and this from \thrˆskos\ (James:1:26|), old word for religious worship or discipline, common in the papyri and inscriptions (Moulton and Milligan's _Vocabulary_) for reverent worship, not mere external ritual. In N.T. only here, strkjv@James:1:26f.; strkjv@Colossians:2:18|. {I lived a Pharisee} (\ezˆsa Pharisaios\). Emphatic position. Paul knew the rules of the Pharisees and played the game to the full (Galatians:1:14; strkjv@Phillipians:3:5f.|). The Talmud makes it plain what the life of a Pharisee was. Paul had become one of the leaders and stars of hope for his sect.

rwp@Acts:26:13 @{At midday} (\hˆmeras mesˆs\). Genitive of time and idiomatic use of \mesos\, in the middle of the day, more vivid than \mesˆmbrian\ (22:6|). {Above the brightness of the sun} (\huper tˆn lamprotˆta tou hˆliou\). Here alone not in strkjv@Acts:9; 22|, though implied in strkjv@9:3; strkjv@22:6|, "indicating the supernatural character of the light" (Knowling). Luke makes no effort to harmonize the exact phrases here with those in the other accounts and Paul here (verse 16|) blends together what Jesus said to him directly and the message of Jesus through Ananias (9:15|). The word \lamprotˆs\, old word, is here alone in the N.T. {Shining round about me} (\perilampsan me\). First aorist active participle of \perilamp“\, common _Koin‚_ verb, in N.T. only here and strkjv@Luke:2:9|.

rwp@Acts:26:14 @{When we were all fallen} (\pant“n katapesont“n hˆm“n\). Genitive absolute with second aorist active participle of \katapipt“\. In the Hebrew language (\tˆi Ebraidi dialekt“i\). Natural addition here, for Paul is speaking in Greek, not Aramaic as in strkjv@22:2|. {It is hard for thee to kick against the goad} (\sklˆron soi pros kentra laktizein\). Genuine here, but not in chapters 9,22|. A common proverb as Aeschylus _Ag_. 1624: \Pros kentra mˆ laktize\. "It is taken from an ox that being pricked with a goad kicks and receives a severer wound" (Page). Cf. the parables of Jesus (Matthew:13:35|). Blass observes that Paul's mention of this Greek and Latin proverb is an indication of his culture. Besides he mentions (not invents) it here rather than in chapter 22| because of the culture of this audience. \Kentron\ means either sting as of bees (II Macc. strkjv@14:19) and so of death (1Corinthians:15:55|) or an iron goad in the ploughman's hand as here (the only two N.T. examples). Note plural here (goads) and \laktizein\ is present active infinitive so that the idea is "to keep on kicking against goads." This old verb means to kick with the heel (adverb \lax\, with the heel), but only here in the N.T. There is a papyrus example of kicking (\laktiz“\) with the feet against the door.

rwp@Acts:26:16 @{Arise and stand} (\anastˆthi kai stˆthi\). "Emphatic assonance" (Page). Second aorist active imperative of compound verb (\anistˆmi\) and simplex (\histˆmi\). "Stand up and take a stand." {Have I appeared unto thee} (\“phthˆn soi\). First aorist passive indicative of \hora“\. See on ¯Luke:22:43|. {To appoint thee} (\procheirisasthai se\). See strkjv@3:30; strkjv@22:14| for this verb. {Both of the things wherein thou hast seen me} (\h“n te eides me\). The reading \me\ (not in all MSS.) makes it the object of \eides\ (didst see) and \h“n\ is genitive of \ha\ (accusative of general reference) attracted to the case of the unexpressed antecedent \tout“n\. Paul is thus a personal eyewitness of the Risen Christ (Luke:1:1; strkjv@1Corinthians:4:1; strkjv@9:1|). {And of the things wherein I will appear unto thee} (\h“n te ophthˆsomai soi\). Here again \h“n\ is genitive of the accusative (general reference) relative \ha\ attracted to the case of the antecedent \tout“n\ or \ekein“n\ as before. But \ophthˆsomai\ is first future passive of \hora“\ and cannot be treated as active or middle. Page takes it to mean "the visions in which I shall be seen by you," the passive form bringing out the agency of God. See those in strkjv@Acts:18:9; strkjv@23:11; strkjv@2Corinthians:12:2|. The passive voice, however, like \apekrithˆn\ and \ephobˆthˆn\, did become sometimes transitive in the _Koin‚_ (Robertson, _Grammar_, p. 819).

rwp@Acts:26:18 @{To open} (\anoixai\). First aorist active infinitive of purpose. {That they may turn} (\tou epistrepsai\). Another infinitive of purpose first aorist active (genitive case and articular), epexegetic to \anoixai\. {That they may receive} (\tou labein\). Another genitive articular infinitive of purpose subordinate (epexegetic) to \tou epistrepsai\. {Sanctified by faith in me} (\hˆgiasmenois pistei tˆi eis eme\). Perfect passive participle of \hagiaz“\, instrumental case of \pistei\, article before \eis eme\ ("by faith, that in me"). These important words of Jesus to Paul give his justification to this cultured audience for his response to the command of Jesus. This was the turning point in Paul's career and it was a step forward and upward.

rwp@Acts:26:19 @{Wherefore} (\hothen\). This relatival adverb (cf. strkjv@14:26; strkjv@28:13|) gathers up all that Paul has said. {I was not disobedient} (\ouk egenomˆn apeithˆs\). Litotes again, "I did not become (second aorist middle indicative of \ginomai\) disobedient" (\apeithˆs\, old word already in strkjv@Luke:1:17|). {Unto the heavenly vision} (\tˆi ourani“i optasiƒi\). A later form of \opsis\, from \optaz“\, in LXX, and in N.T. (Luke:1:22; strkjv@24:23; strkjv@Acts:26:19; strkjv@2Corinthians:12:1|). Only time that Paul uses it about seeing Christ on the Damascus road, but no reflection on the reality of the event.

rwp@Acts:26:20 @{But declared} (\alla apˆggellon\). Imperfect active of \apaggell“\, repeatedly. {Throughout all the country of Judea} (\pƒsan te tˆn ch“ran tˆs Ioudaias\). The accusative here in the midst of the datives (\tois en Damask“i, Ierosolumois, tois ethnesin\) seems strange and Page feels certain that \eis\ should be here even though absent in Aleph A B. But the accusative of extent of space will explain it (Robertson, _Grammar_, p. 469). {Doing works worthy of repentance} (\axia tˆs metanoias erga prassontas\). Accusative case of present active participle \prassontas\ because of the implied \autous\ with the present infinitive \metanoein\ (repent) and \epistrephein\ (turn), though the dative \prassousin\ could have been used to agree with \ethnesin\ (Gentiles). Cf. strkjv@Matthew:3:8| for similar language used of the Baptist. Paul, the greatest of theologians, was an interesting practical preacher.

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

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

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

rwp@Acts:27:3 @{The next day} (\tˆi heterƒi\). Locative case with \hˆmerƒi\ understood. {We touched} (\katˆchthˆmen\). First aorist passive of \katag“\, the usual term for "coming down" from the seas as \anag“\ above (and verse 4|) is for "going up" to sea. Songs:it _looks_ to sailors. Sidon was 67 miles from Caesarea, the rival of Tyre, with a splendid harbour. The ship stopped here for trade. {Treated Paul kindly} (\philanthr“p“s t“i Paul“i chrˆsamenos\). "Using (\chrˆsamenos\, first aorist middle participle of \chraomai\, to use) Paul (instrumental case used with this verb) kindly" (\philanthr“p“s\, "philanthropically," adverb from \phil-anthr“pos\, love of mankind). He was kindly to Paul throughout the voyage (verse 43; strkjv@28:16|), taking a personal interest in his welfare. {Refresh himself} (\epimeleias tuchein\). Second aorist active infinitive of \tugchan“\ (to obtain) with the genitive \epimeleias\, old word from \epimelˆs\, careful, only here in the N.T. Whether it was mere hospitality we do not know. It may have been medical attention required because of Paul's long confinement. This is Paul's first visit to Sidon, but Christians were already in Phoenicia (11:19|) and so Paul had "friends" here.

rwp@Acts:27:4 @{We sailed under the lee of Cyprus} (\hupepleusamen tˆn Kupron\). First aorist active indicative of \hupople“\, to sail under. Cyprus was thus on the left between the ship and the wind from the northwest, under the protection of Cyprus. {Because the winds were contrary} (\dia to tous anemous einai enantious\). The articular infinitive after \dia\ and the accusative of general reference (\anemous\) with predicate accusative (\enantious\, facing them, in their very teeth if they went that way). The Etesian winds were blowing from the northwest so that they could not cut straight across from Sidon to Patara with Cyprus on the right. They must run behind Cyprus and hug the shore of Cilicia and Pamphylia.

rwp@Acts:27:5 @{When we had sailed across} (\diapleusantes\). First aorist active participle of \diaple“\ (another compound of \ple“\). {The sea which is off Cilicia and Pamphylia} (\to pelagos to kata tˆn Kilikian kai Pamphulian\). \Pelagos\ is properly the high sea as here. In strkjv@Matthew:18:6| (which see) Jesus uses it of "the depth of the sea." Only these examples in the N.T. The current runs westward along the coast of Cilicia and Pamphylia and the land would protect from the wind. {We came to Myra of Lycia} (\katˆlthamen eis Murra tˆs Lukias\). Literally, "We came down." This town was two and a half miles from the coast of Lycia. The port Andriace had a fine harbour and did a large grain business. No disciples are mentioned here nor at Lasea, Melita, Syracuse, Rhegium.

rwp@Acts:27:6 @{Sailing for Italy} (\pleon eis tˆn Italian\). This was the opportunity for which Lysias had been looking. Songs:he put (\enebibasen\, first aorist active of \embibaz“\, to cause to enter. Cf. \epibantes\ in verse 2|) prisoners and soldiers on board. This was a ship of Alexandria bound for Rome, a grain ship (38|) out of its course because of the wind. Such grain ships usually carried passengers.

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

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

rwp@Acts:27:23 @{For there stood by me} (\parestˆ gar moi\). Second aorist active (intransitive) indicative of \paristˆmi\ with the locative case (beside me). The very form used by Paul of his trial (2Timothy:4:17|) when "the Lord stood by me" (\ho de kurios moi parestˆ\) when others deserted him. This angel of the God whom Paul serves (in distinction from the heathen gods) is the reason for Paul's present confidence.

rwp@Acts:27:24 @{Thou must stand before Caesar} (\Kaisari se dei parastˆnai\). Note the same \dei\ (must) as in strkjv@23:11| when Jesus appeared to Paul in Jerusalem and the same verb \parastˆnai\ (second aorist active infinitive) used in verse 23|. {Hath granted thee} (\kecharistai soi\). Perfect middle indicative of \charizomai\ and that from \charis\, a gift or grace. The lives of those that sailed with Paul God had spared as a gift (\charis\) to Paul.

rwp@Acts:27:25 @{Wherefore be of good cheer} (\dio euthumeite\). God had spoken. That was enough. This old verb from \euthumos\ in the N.T. only here, verse 25; strkjv@James:5:13|. See the adjective strkjv@27:36|. {For I believe God} (\pisteu“ gar t“i the“i\). This is Paul's reason for his own good cheer and for his exhortation to confidence in spite of circumstances so untoward. Paul had doubtless prayed for his own life and for the lives of all. He was sure that he was to bear his witness in Rome.

rwp@Acts:27:26 @{We must be cast} (\dei hˆmƒs ekpesein\). It is necessary for us to fall out (\ekpesein\, second aorist active infinitive of \ekpipt“\). It was not revealed to Paul what island it would be.

rwp@Acts:27:28 @{They sounded} (\bolisantes\). First aorist active participle of \boliz“\ rare verb only here and in Eustathius who says it was familiar in ancient Greek. Apparently from \bolis\, a missile or dart, and so to throw down the lead into the sea, to heave the lead, to take soundings. The inscriptions give \bolimos\ for "leaden." {Twenty fathoms} (\orguias eikosi\). This old word, from \oreg“\, to stretch, means the distance from one outstretched middle finger tip to the other likewise out-stretched. {After a little space} (\brachu diastˆsantes\). Literally, "standing apart a little" (second aorist active participle of \diistˆmi\), that is, the ship going a short distance further on. A ship today approaching St. Paul's Bay by the rocky point of Koura would pass first twenty, then fifteen fathoms (Furneaux).

rwp@Acts:27:29 @{Lest haply we should be cast ashore on rocky ground} (\mˆ pou kata tracheis topous ekpes“men\). The usual construction after a verb of fearing (\mˆ\ and the aorist subjunctive \ekpes“men\). Literally, "Lest somewhere (\pou\) we should fall out down against (\kata\) rocky places." The change in the soundings made it a very real fear. \Tracheis\ (rough) is old adjective, but in the N.T. only here and strkjv@Luke:3:5| (from strkjv@Isaiah:40:4|). {Four anchors} (\agkuras tessaras\). Old word from \agkˆ\. In N.T. only in this chapter, with \rhipt“\ here, with \ektein“\ in verse 30|, with \periaire“\ in verse 40|; and strkjv@Hebrews:6:19| (figuratively of hope). {From the stern} (\ek prumnˆs\). Old word, but in N.T. only in strkjv@Mark:4:38|; here and 41| in contrast with \pr“ira\ (prow). The usual practice was and is to anchor by the bows. "With a view to running the ship ashore anchoring from the stern would, it is said, be best" (Page). Nelson is quoted as saying that he had been reading strkjv@Acts:27| the morning of the Battle of Copenhagen (April, 1801) where he anchored his ships from the stern. {Wished for the day} (\ˆuchonto\). Imperfect middle, kept on praying for "day to come" (\hˆmeran genesthai\) before the anchors broke under the strain of the storm or began to drag. If the ship had been anchored from the prow, it would have swung round and snapped the anchors or the stern would have faced the beach.

rwp@Acts:27:30 @{The sailors} (\t“n naut“n\). Old word from \naus\ (ship), in N.T. only here, verse 30; strkjv@Revelation:18:17|. {Were seeking} (\zˆtount“n\). Genitive absolute again with present active participle of \zˆte“\ to seek. {Had lowered} (\chalasant“n\). Aorist active participle of \chalaz“\. {Under colour} (\prophasei\). Possibly the same word as "prophecy" (from \pro-phˆmi\, to speak forth), but here pretence, pretext, although it may come from \prophain“\, to show forth. The use here is an old one and appears also in strkjv@Mark:12:40; strkjv@Luke:20:47; strkjv@1Thessalonians:2:5; strkjv@Phillipians:1:18|. {As though} (\h“s\). The alleged reason, a common Greek idiom with \h“s\ and the participle (Robertson, _Grammar_, p. 966). Here with \mellont“n\. {From the foreship} (\ek pr“irˆs\). Old word for prow of the ship. In the N.T. only here and verse 41|. Note here \ekteinein\ (lay out, stretch out) rather than \rhipsantes\ (casting) in verse 29|, for they pretended to need the small boat to stretch out or lay out the anchors in front.

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

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

rwp@Acts:28:5 @{Shook off} (\apotinaxas\). First aorist active participle of \apotinass“\, to shake off. Rare word (Euripides, Galen, LXX). In N.T. only here and strkjv@Luke:9:5|.

rwp@Acts:28:6 @{But they expected} (\hoi de prosedok“n\). Imperfect active, were expecting, continued to expect. {That he would have swollen} (\auton mellein pimprasthai\). More exactly, "Expecting him to be about (or that he was about) to swell up." \Pimprasthai\ is present middle infinitive from \pimprˆmi\, to blow, to burn, to inflame, to cause to swell. \Prˆth“\, to swell, seems connected and both use the aorist \eprˆsa\. Our word "inflammation" likewise means a burning and a swelling. This verb is a common medical term used as Luke has it. It occurs here only in N.T. {Or fallen down dead suddenly} (\ˆ katapiptein aphn“ nekron\). Rather, "or was about to fall down dead suddenly." The two common results of a bite by a viper or other poisonous snake, both medical terms used by Luke. {But when they were long in expectation} (\epi polu de aut“n prosdok“nt“n\). Genitive absolute. "But while they were expecting for much time." {Nothing amiss come to him} (\mˆden atopon eis auton ginomenon\). "Nothing out of place coming to him" (present middle participle). \Mˆden\ the usual negative of the participle and the accusative case the object of \the“rount“n\ (genitive absolute). {Changed their minds} (\metabalomenoi\). Aorist middle (direct) participle of \metaball“\, old verb to turn about or around, turning themselves about, changing their minds. Plato uses this very verb in middle voice for changing the mind. {That he was a god} (\auton einai theon\). Accusative and infinitive in indirect discourse. At Lystra Paul was first received as a god (Mercury) and then they stoned him to kill him (Acts:14:11,19|). Songs:fickle is popular favour.

rwp@Acts:28:7 @{To the chief man of the island} (\t“i pr“t“i tˆs nˆsou\). An official title correct in Malta (Ramsay, _St. Paul_, p. 343). An inscription in Malta calls Prudens "Primate of the Maltese" (\pr“tos Melitai“n\). Here it is plainly a title and not the common use seen in strkjv@13:50; strkjv@25:2; strkjv@28:17|. {Publius} (\Popli“i\). This Greek name (\praenomen\) can be derived either from \Popilius\ or \Publius\ (cf. \publicus\ for \populicus\ from \populus\). Entertained us (\exenisen hˆmƒs\). Paul and his companions (Luke and Aristarchus). Was Julius included? On \xeniz“\ see strkjv@Acts:10:23|. {Courteously} (\philophron“s\). This old adverb from \philophr“n\ (\philos, phren\, friendly mind) occurs here alone in the N.T. In a kindly or friendly manner, all the more so because of the original suspicion of Paul as a criminal.

rwp@Acts:28:8 @{Lay} (\katakeisthai\). Common verb for the sick (Mark:1:30; strkjv@John:5:6|). {Sick} (\sunechomenon\). "Held together." Common verb again for the sick as in strkjv@Luke:4:38|. {Of fever} (\puretois\). Instrumental case, and plural "fevers," medical term for intermittent attacks of fever (Demosthenes, Lucian, medical writers). {Dysentery} (\dusenteri“i\). Instrumental case also. Late form of the older \dusenteria\ and only here in N.T. Our very word _dysentery_. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. {Laying his hands on him healed him} (\epitheis tas cheiras aut“i iasato auton\). Either like the laying on of hands in strkjv@James:5:14|, the gift of healing (1Corinthians:12:9f.|), or the tender interest of Jesus when he took hold of the hand of Peter's mother-in-law (Mark:1:31|). Ramsay argues that \iaomai\ is employed here of the miraculous healing by Paul while \therapeu“\ is used of the cures by Luke the physician (verse 9|). This is a general distinction and it is probably observed here, but in strkjv@Luke:6:18| (which see) both verbs are employed of the healings by Jesus. {Came and were healed} (\prosˆrchonto kai etherapeuonto\). Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, "us" (\hˆmƒs\), and no doubt his share in the cures. {With many honours} (\pollais timais\). Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. {They put on board} (\epethento\). Second aorist middle indicative of \epitithˆmi\, to put on. The idea of "on board" is merely suggested by \anagomenois\ (when we sailed) "the things for our needs" (\ta pros tas chreias\).

rwp@Acts:28:12 @{Touching} (\katachthentes\). First aorist passive participle of \katag“\, to go down to land, just the opposite of \anˆchthˆmen\ in verse 11| from \anag“\, to go up to sea. {At Syracuse} (\eis Surakousas\). The chief city of Sicily and eighty miles from Malta. Perhaps open weather and a southerly wind helped them across. Here it was that Alcibiades wrecked the power and glory of Athens. Why the ship spent three days we do not know.

rwp@Acts:28:13 @{We made a circuit} (\perielthontes\). Second aorist active of \perierchomai\, to go around, old verb, already in strkjv@19:13|. See also strkjv@Hebrews:11:37; strkjv@1Timothy:5:13|. But Westcott and Hort read \perielontes\ after Aleph B (from \periaire“\) as in strkjv@27:40|, though here it could only mean casting loose, for which no other authority exists. At any rate the ship had to tack to reach Rhegium and was not able to make a straight course (\enthudrome“\, strkjv@16:11|). {Rhegium} (\Rhˆgion\) is from \rhˆgnumi\, to break off, the place where the land breaks off, the southern entrance to the straits of Messina. {A south wind sprang up} (\epigenomenou notou\). Genitive absolute again, and for all the world like that fatal south wind in strkjv@27:13|, but with no bad results this time, though the weather was plainly treacherous at this early season. {On the second day} (\deuteraioi\). This is the classical use of the predicate adjective, "We second day men" as in strkjv@Luke:24:22; strkjv@John:11:39; strkjv@Phillipians:3:5| instead of the adverb (Robertson, _Grammar_, p. 657). {To Puteoli} (\eis Potiolous\). It was 182 miles from Rhegium and would require 26 hours (Page). It was eight miles northwest from Neapolis (Naples) and the chief port of Rome, the regular harbour for the Alexandrian ships from Rome. Portions of the great mole are said to be still visible.

rwp@Acts:28:14 @{Where we found brethren} (\hou heurontes adelphous\). Possibly from Alexandria, but, as Blass observes, it is no more strange to find "brethren" in Christ in Puteoli when Paul arrives than in Rome. There was a large Jewish quarter. {Seven days} (\hˆmeras hepta\). Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads. {And so we came to Rome} (\kai hout“s eis tˆn Romˆn ˆlthamen\). Songs:at last. Luke is exultant as Page observes: _Paulus Romae captivus: triumphus unicus_. It is the climax of the book of Acts (19:21; strkjv@23:11|), but not the close of Paul's career. Page rightly remarks that a new paragraph should begin with verse 15|, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans:15:22-29|).

rwp@Acts:28:16 @{Paul was suffered to abide by himself} (\epetrapˆ t“i Paul“i menein kath' heauton\). Second aorist passive of \epitrepo\, to permit or allow. Literally, "It was permitted to Paul to abide by himself." Some late documents (Textus Receptus) here add: "The centurion delivered the prisoners to the captain of the guard" (or the \stratopedarch\). This officer used to be considered Burrus who was Prefect of the Praetorian Guard A.D. 51-62. But it is by no means certain that Julius turned the prisoners over to this officer. It seems more likely that Julius would report to the captain of the Peregrini. If so, we may be sure that Julius would give a good report of Paul to this officer who would be kindly disposed and would allow Paul comparative freedom (living by himself, in his lodging, verse 23|, his own hired house verse 30|, though still chained to a soldier). {With the soldier that guarded him} (\sun t“i phulassonti auton strati“tˆi\). Probably a new soldier every day or night, but always with this soldier chained to his right hand day and night. Now that Paul is in Rome what can he do for Christ while he awaits the outcome of his own appeal to Nero?

rwp@Acts:28:17 @{Those that were the chief of the Jews} (\tous ontas t“n Ioudai“n pr“tous\). This use of \pr“tos\ for the leading men of a city or among the Jews we have already had in strkjv@13:50; strkjv@25:2; strkjv@Luke:19:47|. Literally, "Those that were first among the Jews." The position of the participle \ontas\ between the article and the adjective \pr“tous\ is regular (Robertson, _Grammar_, p. 777). {When they were come together} (\sunelthont“n aut“n\). Genitive absolute again. Paul could not go to the synagogue, as his custom was, being a bound prisoner. Songs:he invited the Jewish leaders to come to his lodging and hear his explanation of his presence in Rome as a prisoner with an appeal to Caesar. He is anxious that they may understand that this appeal was forced upon him by Festus following Felix and lot because he has come to make an attack on the Jewish people. He was sure that false reports had come to Rome. These non-Christian Jews accepted Paul's invitation. {Nothing against} (\ouden enantion\). Adjective here as in strkjv@26:9|, not preposition as in strkjv@7:10; strkjv@8:32|. From \en\ and \antios\ (\anti\), face to face. Concessive participle \poiˆsas\ as in verse 4| (\dias“thenta\) which see. {Yet was I delivered prisoner from Jerusalem into the hands of the Romans} (\desmios ex Ierosolum“n paredothˆn eis tas cheiras t“n Romai“n\). This condensed statement does not explain how he "was delivered," for in fact the Jews were trying to kill him when Lysias rescued him from the mob (22:27-36|). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first.

rwp@Acts:28:18 @{When they had examined me} (\anakrinantes me\). First aorist active participle of \anakrin“\, the same verb used already in strkjv@24:8; strkjv@25:6,26| of the judicial examinations by Felix and Festus. {Desired} (\eboulonto\). Imperfect middle of attempted action or picture of their real attitude. This is a correct statement as the words of both Felix and Festus show. {Because there was} (\dia to--huparchein\). Accusative case with \dia\ (causal use) with the articular infinitive, "Because of the being no cause of death in me" (\en emoi\, in my case, \aitia\, usual word for crime or charge of crime).

rwp@Acts:28:19 @{When the Jews spake against it} (\antilegont“n t“n Ioudai“n\). Genitive absolute again, \antilegont“n\ (\antileg“\) common verb for speaking against as in strkjv@13:45|. _Clementer dicit_ (Bengel). "The word is a mild one to describe the bitter enmity of the Jews" (Knowling). {I was constrained} (\ˆnagkasthˆn\). "I was compelled," first aorist passive indicative of \anagkaz“\, the very word used of Paul's efforts to get the Christians to blaspheme (26:11|) which see. Paul was compelled to appeal to Caesar (see strkjv@25:11,12| for this phrase), unless Paul was willing to be the victim of Jewish hate when he had done no wrong. {Not that I had aught to accuse my nation of} (\ouch h“s tou ethnous mou ech“n ti katˆgorein\). This use of \h“s\ with a participle (\ech“n\) is common in Greek for the alleged reason. The genitive case with the infinitive \katˆgorein\ is regular. Paul says \ethnos\ instead of \laos\ as in strkjv@24:17; strkjv@26:4|.

rwp@Acts:28:21 @{Letters} (\grammata\). Official documents from the Sanhedrin about the charges against Paul. {Any harm of thee} (\ti peri sou ponˆron\). {Evil} (\ponˆron\). The three aorists (\edexametha, apˆggeilen, elalˆsen\) cover the past. These Jews do not mean to say that they had never heard of Paul. It is hardly likely that they had heard of his appeal to Caesar, "for how could the news have reached Rome before Paul?" (Page).

rwp@Acts:28:22 @{But we desire} (\axioumen de\). Old verb \axio“\, to deem worthy, to think right or proper as in strkjv@15:38| which see. They think it only fair to hear Paul's side of his case. {Concerning this sect} (\peri tˆs hairese“s tautˆs\). Paul had identified Christianity with Judaism (verse 20|) in its Messianic hope. The language seems to imply that the number of Christians in Rome was comparatively small and mainly Gentile. If the edict of Claudius for the expulsion of the Jews from Rome (Acts:18:2|) was due to disturbance over Christ (\Chrˆstus\), then even in Rome the Jews had special reason for hostility towards Christians. {Everywhere spoken against} (\pantachou antilegetai\). Cf. verse 19|. The line of cleavage between Jew and Christian was now sharply drawn everywhere.

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

rwp@Acts:28:24 @{Some believed} (\hoi men epeithonto\). Imperfect passive indicative of \peith“\. More exactly, "some began to be persuaded" (inchoative). {Some disbelieved} (\hoi de ˆpistoun\). Imperfect active of \apiste“\, to disbelieve, continued to disbelieve. It is usually so.

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

rwp@Acts:28:26 @{Say} (\eipon\). Second aorist active imperative instead of the old form \eipe\. The quotation is from strkjv@Isaiah:6:9,10|. This very passage is quoted by Jesus (Matthew:13:14,15; strkjv@Mark:4:12; strkjv@Luke:8:10|) in explanation of his use of parables and in strkjv@John:12:40| the very point made by Paul here, "the disbelief of the Jews in Jesus" (Page). See on Matthew for discussion of the language used. Here the first time ("go to this people and say") does not occur in Matthew. It is a solemn dirge of the doom of the Jews for their rejection of the Messiah foreseen so long ago by Isaiah.

rwp@Acts:28:30 @{Two whole years} (\dietian holˆn\). Only here in N.T. and strkjv@24:27| which see. During these busy years in Rome Paul wrote Philippians, Philemon, Colossians, Ephesians, Epistles that would immortalize any man, unless, forsooth, one or more of them was written from Ephesus or Caesarea, which has not yet been proven. {In his own hired dwelling} (\en idi“i misth“mati\). Old word, here only in N.T., that which is hired for a price (from \mistho“\ and that from \misthos\, hire). {Received} (\apedecheto\). Imperfect middle of \apodechomai\, received from time to time as they came, all that came (\eisporeuomenous\) from time to time. {Preaching} (\keruss“n\), {teaching} (\didask“n\), the two things that concerned Paul most, doing both as if his right hand was not in chains, to the amazement of those in Rome and in Philippi (Phillipians:1:12-14|). {None forbidding him} (\ak“lut“s\). Old adverb from \a\ privative and the verbal adjective \k“lutos\ (from \k“lu“\, to hinder), here only in the N.T. Page comments on "the rhythmic cadence of the concluding words." Page rejects the notion that the book is an unfinished work. It closes with the style of a concluded work. I agree with Harnack that Luke wrote the Acts during this period of two years in Rome and carried events no further because they had gone no further. Paul was still a prisoner in Rome when Luke completed the book. But he had carried Paul to "Rome, the capital of the world, _Urbi et Orbi_" (Page). The gospel of Christ has reached Rome. For the fate of Paul we must turn elsewhere. But Luke had the presence of Paul while he carried the Acts to its triumphant conclusion. Ramsay can give a good deal in proof of his claim that Luke is the greatest of all historians. Beyond a doubt his rank is high and the world can never repay its debt to this cultured physician who wrote the Gospel and the Acts.

rwp@Info_Colossians @ THE EPISTLE TO THE COLOSSIANS FROM ROME A.D. 63 BY WAY OF INTRODUCTION GENUINENESS The author claims to be Paul (Colossians:1:1|) and there is no real doubt about it in spite of Baur's denial of the Pauline authorship which did not suit his _Tendenz_ theory of the New Testament books. There is every mark of Paul's style and power in the little Epistle and there is no evidence that any one else took Paul's name to palm off this striking and vigorous polemic.

rwp@Info_Colossians @ THE DATE Clearly it was sent at the same time with the Epistle to Philemon and the one to the Ephesians since Tychicus the bearer of the letter to Ephesus (Ephesians:6:21f.|) and the one to Colossae (Colossians:4:7f.|) was a companion of Onesimus (Colossians:4:9|) the bearer of that to Philemon (Philemon:1:10-12|). If Paul is a prisoner (Colossians:4:3; strkjv@Ephesians:6:20; strkjv@Philemon:1:9|) in Rome, as most scholars hold, and not in Ephesus as Deissmann and Duncan argue, the probable date would be A.D. 63. I still believe that Paul is in Rome when he sends out these epistles. If so, the time would be after the arrival in Rome from Jerusalem as told in strkjv@Acts:28| and before the burning of Rome by Nero in A.D. 64. If Philippians was already sent, A.D. 63 marks the last probable year for the writing of this group of letters.

rwp@Info_Colossians @ THE OCCASION The Epistle itself gives it as being due to the arrival of Epaphras from Colossae (Colossians:1:7-9; strkjv@4:12f.|). He is probably one of Paul's converts while in Ephesus who in behalf of Paul (Colossians:1:7|) evangelized the Lycus Valley (Colossae, Hierapolis, Laodicea) where Paul had never been himself (Colossians:2:1; strkjv@4:13-16|). Since Paul's departure for Rome, the "grievous wolves" whom he foresaw in Miletus (Acts:20:29f.|) had descended upon these churches and were playing havoc with many and leading them astray much as new cults today mislead the unwary. These men were later called Gnostics (see Ignatius) and had a subtle appeal that was not easy to withstand. The air was full of the mystery cults like the Eleusinian mysteries, Mithraism, the vogue of Isis, what not. These new teachers professed new thought with a world-view that sought to explain everything on the assumption that matter was essentially evil and that the good God could only touch evil matter by means of a series of aeons or emanations so far removed from him as to prevent contamination by God and yet with enough power to create evil matter. This jejune theory satisfied many just as today some are content to deny the existence of sin, disease, death in spite of the evidence of the senses to the contrary. In his perplexity Epaphras journeyed all the way to Rome to obtain Paul's help.

rwp@Info_Colossians @ PURPOSE OF THE EPISTLE Epaphras did not come in vain, for Paul was tremendously stirred by the peril to Christianity from the Gnostics (\hoi gn“stikoi\, the knowing ones). He had won his fight for freedom in Christ against the Judaizers who tried to fasten Jewish sacramentarianism upon spiritual Christianity. Now there is an equal danger of the dissipation of vital Christianity in philosophic speculation. In particular, the peril was keen concerning the Person of Christ when the Gnostics embraced Christianity and applied their theory of the universe to him. They split into factions on the subject of Christ. The Docetic (from \doke“\, to seem) Gnostics held that Jesus did not have a real human body, but only a phantom body. He was, in fact, an aeon and had no real humanity. The Cerinthian (followers of Cerinthus) Gnostics admitted the humanity of the man Jesus, but claimed that the Christ was an aeon that came on Jesus at his baptism in the form of a dove and left him on the Cross so that only the man Jesus died. At once this heresy sharpened the issue concerning the Person of Christ already set forth in strkjv@Phillipians:2:5-11|. Paul met the issue squarely and powerfully portrayed his full-length portrait of Jesus Christ as the Son of God and the Son of Man (both deity and humanity) in opposition to both types of Gnostics. Songs:then Colossians seems written expressly for our own day when so many are trying to rob Jesus Christ of his deity. The Gnostics took varying views of moral issues also as men do now. There were the ascetics with rigorous rules and the licentious element that let down all the bars for the flesh while the spirit communed with God. One cannot understand Colossians without some knowledge of Gnosticism such as may be obtained in such books as Angus's _The Mystery-Religions and Christianity_, Glover's _The Conflict of Religion in the Early Roman Empire_, Kennedy's St. _Paul and the Mystery-Religions_, Lightfoot's _Commentary on Colossians_.

rwp@Info_Colossians @ SOME BOOKS ABOUT COLOSSIANS One may note commentaries by T. K. Abbott (_Int. Crit_. 1897), Gross Alexander (1910), Dargan (1887), Dibelius (1912), Ellicott (1890), Ewald (1905), Griffith-Thomas (1923), Findlay (1895), Haupt (1903), M. Jones (1923), Lightfoot (1904), Maclaren (1888), Meinertz (1917), Moule (1900), Mullins (1913), Oltramare (1891), Peake (1903), Radford (1931), A. T. Robertson (1926), Rutherford (1908), E. F. Scott (1930), Von Soden (1893), F. B. Westcott (1914), Williams (1907). strkjv@Colossians:1:1 @{Of Christ Jesus} (\Christou Iˆsou\). This order in the later epistles shows that \Christos\ is now regarded as a proper name and not just a verbal adjective (Anointed One, Messiah). Paul describes himself because he is unknown to the Colossians, not because of attack as in strkjv@Galatians:1:1|. {Timothy} (\Timotheos\). Mentioned as in I and II Thess. when in Corinth, II Cor. when in Macedonia, Phil. and Philemon when in Rome as here.

rwp@Colossians:1:2 @{At Colossae} (\en Kolossais\). The spelling is uncertain, the MSS. differing in the title (\Kolassaeis\) and here (\Kolossais\). Colossae was a city of Phrygia on the Lycus, the tributaries of which brought a calcareous deposit of a peculiar kind that choked up the streams and made arches and fantastic grottoes. In spite of this there was much fertility in the valley with two other prosperous cities some ten or twelve miles away (Hierapolis and Laodicea). "The church at Colossae was the least important of any to which Paul's epistles were addressed" (Vincent). But he had no greater message for any church than he here gives concerning the Person of Christ. There is no more important message today for modern men.

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@Colossians:1:5 @{Because of the hope} (\dia tˆn elpida\). See strkjv@Romans:8:24|. It is not clear whether this phrase is to be linked with \eucha istoumen\ at the beginning of verse 3| or (more likely) with \tˆn agapˆn\ just before. Note also here \pistis\ (faith), \agapˆ\ (love), \elpis\ (hope), though not grouped together so sharply as in strkjv@1Corinthians:13:13|. Here hope is objective, the goal ahead. {Laid up} (\apokeimeinˆn\). Literally, "laid away or by." Old word used in strkjv@Luke:19:20| of the pound laid away in a napkin. See also \apothˆsauriz“\, to store away for future use (1Timothy:6:19|). The same idea occurs in strkjv@Matthew:6:20| (treasure in heaven) and strkjv@1Peter:1:4| and it is involved in strkjv@Philemon:3:20|. {Ye heard before} (\proˆkousate\). First aorist indicative active of this old compound \proakou“\, though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. {In the word of the truth of the gospel} (\en t“i log“i tˆs alˆtheias tou euaggeliou\). "In the preaching of the truth of the gospel" (Galatians:2:5,14|) which is come (\parontos\, present active participle agreeing with \euaggeliou\, being present, a classical use of \pareimi\ as in strkjv@Acts:12:20|). They heard the pure gospel from Epaphras before the Gnostics came.

rwp@Colossians:1:6 @{In all the world} (\en panti t“i kosm“i\). A legitimate hyperbole, for the gospel was spreading all over the Roman Empire. {Is bearing fruit} (\estin karpophoroumenon\). Periphrastic present middle indicative of the old compound \karpophore“\, from \karpophoros\ (Acts:14:17|) and that from \karpos\ and \pher“\. The periphrastic present emphasizes the continuity of the process. See the active participle \karpophorountes\ in verse 10|. {Increasing} (\auxanomenon\). Periphrastic present middle of \auxan“\. Repeated in verse 10|. The growing and the fruit-bearing go on simultaneously as always with Christians (inward growth and outward expression). {Ye heard and knew} (\ˆkousate kai epegn“te\). Definite aorist indicative. They heard the gospel from Epaphras and at once recognized and accepted (ingressive second aorist active of \epigin“sk“\, to know fully or in addition). They fully apprehended the grace of God and should be immune to the shallow vagaries of the Gnostics.

rwp@Colossians:1:7 @{Of Epaphras} (\apo Epaphrƒ\). "From Epaphras" who is the source of their knowledge of Christ. {On our behalf} (\huper hˆm“n\). Clearly correct (Aleph A B D) and not \huper hum“n\ (on your behalf). In a true sense Epaphras was Paul's messenger to Colossae.

rwp@Colossians:1:8 @{Who also declared} (\ho kai dˆl“sas\). Articular first aorist active participle of \dˆlo“\, old verb, to make manifest. Epaphras told Paul about their "love in the Spirit," grounded in the Holy Spirit.

rwp@Colossians:1:9 @{That ye may be filled with} (\hina plˆr“thˆte\). First aorist (effective) passive subjunctive of \plˆro“\, to fill full. {The knowledge of his will} (\tˆn epign“sin tou thelˆmatos autou\). The accusative case is retained with this passive verb. \Epign“sis\ is a _Koin‚_ word (Polybius, Plutarch, etc.) for additional (\epi\) or full knowledge. The word is the keynote of Paul's reply to the conceit of Gnosticism. The cure for these intellectual upstarts is not ignorance, not obscurantism, but more knowledge of the will of God. {In all spiritual wisdom and understanding} (\en pasˆi sophiƒi kai sunesei pneumatikˆi\). Both \pasei\ (all) and \pneumatikˆi\ (spiritual) are to be taken with both \sophiƒi\ and \sunesei\. In strkjv@Ephesians:1:8| Paul uses \phronˆsei\ (from \phrˆn\, intellect) rather than \sunesei\ (grasp, from \suniˆmi\, to send together). \Sunesis\ is the faculty of deciding in particular cases while \sophia\ gives the general principles (Abbott). Paul faces Gnosticism with full front and wishes the freest use of all one's intellectual powers in interpreting Christianity. The preacher ought to be the greatest man in the world for he has to deal with the greatest problems of life and death.

rwp@Colossians:1:10 @{To walk worthily of the Lord} (\peripatˆsai axi“s tou Kuriou\). This aorist active infinitive may express purpose or result. Certainly this result is the aim of the right knowledge of God. "The end of all knowledge is conduct" (Lightfoot). See strkjv@1Thessalonians:2:12; strkjv@Phillipians:1:27; strkjv@Ephesians:4:1| for a like use of \axi“s\ (adverb) with the genitive. {In the knowledge of God} (\tˆi epign“sei tou theou\). Instrumental case, "by means of the full knowledge of God." This is the way for fruit-bearing and growth to come. Note both participles (\karpophorountes kai auxanomenoi\) together as in verse 6|. {Unto all pleasing} (\eis pƒsan areskian\). In order to please God in all things (1Thessalonians:4:1|). \Areskia\ is late word from \areskeu“\, to be complaisant (Polybius, Plutarch) and usually in bad sense (obsequiousness). Only here in N.T., but in good sense. It occurs in the good sense in the papyri and inscriptions.

rwp@Colossians:1:13 @{Delivered} (\erusato\). First aorist middle indicative of \ruomai\, old verb, to rescue. This appositional relative clause further describes God the Father's redemptive work and marks the transition to the wonderful picture of the person and work of Christ in nature and grace in verses 14-20|, a full and final answer to the Gnostic depreciation of Jesus Christ by speculative philosophy and to all modern efforts after a "reduced" picture of Christ. God rescued us out from (\ek\) the power (\exousias\) of the kingdom of darkness (\skotous\) in which we were held as slaves. {Translated} (\metestˆsen\). First aorist active indicative of \methistˆmi\ and transitive (not intransitive like second aorist \metestˆ\). Old word. See strkjv@1Corinthians:13:2|. Changed us from the kingdom of darkness to the kingdom of light. {Of the Son of his love} (\tou huiou tˆs agapˆs autou\). Probably objective genitive (\agapˆs\), the Son who is the object of the Father's love like \agapˆtos\ (beloved) in strkjv@Matthew:3:17|. Others would take it as describing love as the origin of the Son which is true, but hardly pertinent here. But Paul here rules out the whole system of aeons and angels that the Gnostics placed above Christ. It is Christ's Kingdom in which he is King. He has moral and spiritual sovereignty.

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

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

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

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

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

rwp@Colossians:1:23 @{If so be that ye continue in the faith} (\ei ge epimenete tˆi pistei\). Condition of the first class (determined as fulfilled), with a touch of eagerness in the use of \ge\ (at least). \Epi\ adds to the force of the linear action of the present tense (continue and then some). {Pistei} is in the locative case (in faith). {Grounded} (\tethemeli“menoi\). Perfect passive participle of \themelio“\, old verb from \themelios\ (adjective, from \thema\ from \tithˆmi\, laid down as a foundation, substantive, strkjv@1Corinthians:3:11f.|). Picture of the saint as a building like strkjv@Ephesians:2:20|. {Steadfast} (\hedraioi\). Old adjective from \hedra\ (seat). In N.T. only here, strkjv@1Corinthians:7:37; strkjv@15:58|. Metaphor of seated in a chair. {Not moved away} (\mˆ metakinoumenoi\). Present passive participle (with negative \mˆ\) of \metakine“\, old verb, to move away, to change location, only here in N.T. Negative statement covering the same ground. {From the hope of the gospel} (\apo tˆs elpidos tou euaggeliou\). Ablative case with \apo\. The hope given by or in the gospel and there alone. {Which ye heard} (\hou ˆkousate\). Genitive case of relative either by attraction or after \ˆkousate\. The Colossians had in reality heard the gospel from Epaphras. {Preached} (\kˆruchthentos\). First aorist passive participle of \kˆruss“\, to herald, to proclaim. {In all creation} (\en pasˆi ktisei\). \Ktisis\ is the act of founding (Romans:1:20|) from \ktiz“\ (verse 16|), then a created thing (Romans:1:25|), then the sum of created things as here and strkjv@Revelation:3:14|. It is hyperbole, to be sure, but Paul does not say that all men are converted, but only that the message has been heralded abroad over the Roman Empire in a wider fashion than most people imagine. {A minister} (\diakonos\). General term for service (\dia, konis\, raising a dust by speed) and used often as here of preachers like our "minister" today, one who serves. Jesus used the verb \diakonˆsai\ of himself (Mark:10:45|). Our "deacon" is this word transliterated and given a technical meaning as in strkjv@Phillipians:1:1|.

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

rwp@Colossians:1:27 @{God was pleased} (\ˆthelˆsen ho theos\). First aorist active indicative of \thel“\, to will, to wish. "God willed" this change from hidden mystery to manifestation. {To make known} (\gn“risai\). First aorist active infinitive of \gn“riz“\ (from \gin“sk“\). Among the Gentiles (\en tois ethnesin\). This is the crowning wonder to Paul that God had included the Gentiles in his redemptive grace, "the riches of the glory of this mystery" (\to ploutos tˆs doxˆs tou mustˆriou toutou\) and that Paul himself has been made the minister of this grace among the Gentiles (Ephesians:3:1-2|). He feels the high honour keenly and meets the responsibility humbly. {Which} (\ho\). Grammatical gender (neuter) agreeing with \mustˆriou\ (mystery), supported by A B P Vulg., though \hos\ (who) agreeing with \Christos\ in the predicate is read by Aleph C D L. At any rate the idea is simply that the personal aspect of "this mystery" is "Christ in you the hope of glory" (\Christos en humin hˆ elpis tˆs doxˆs\). He is addressing Gentiles, but the idea of \en\ here is in, not among. It is the personal experience and presence of Christ in the individual life of all believers that Paul has in mind, the indwelling Christ in the heart as in strkjv@Ephesians:3:17|. He constitutes also the hope of glory for he is the \Shekinah\ of God. Christ is our hope now (1Timothy:1:1|) and the consummation will come (Romans:8:18|).

rwp@Colossians:1:28 @{Whom} (\hon\). That is, "Christ in you, the hope of glory." {We proclaim} (\kataggellomen\). Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce (\aggell“\) throughout (\kata\), to proclaim far and wide (Acts:13:5|). {Admonishing} (\nouthetountes\). Old verb from \nouthetˆs\, admonisher (from \nous, tithˆmi\). See already strkjv@Acts:20:31; strkjv@1Thessalonians:5:12,14; strkjv@2Thessalonians:3:15|, etc. Warning about practice and teaching (\didaskontes\) about doctrine. Such teaching calls for "all wisdom" {Every man} (\panta anthr“pon\). Repeated three times. "In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers" (Abbott). {That we may present} (\hina parastˆs“men\). Final use of \hina\ and first aorist active subjunctive of \paristˆmi\, for which see strkjv@1:22|, the final presentation to Christ. {Perfect} (\teleion\). Spiritual adults in Christ, no longer babes in Christ (Hebrews:5:14|), mature and ripened Christians (4:22|), the full-grown man in Christ (Ephesians:4:13|). The relatively perfect (Phillipians:3:15|) will on that day of the presentation be fully developed as here (Colossians:4:12; strkjv@Ephesians:4:13|). The Gnostics used \teleios\ of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term.

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

rwp@Colossians:2:1 @{How greatly I strive} (\hˆlikon ag“na ech“\). Literally, "how great a contest I am having." The old adjectival relative \hˆlikos\ (like Latin _quantus_) is used for age or size in N.T. only here and strkjv@James:3:5| (twice, how great, how small). It is an inward contest of anxiety like the \merimna\ for all the churches (2Corinthians:11:28|). \Ag“na\ carries on the metaphor of \ag“nizomenos\ in strkjv@1:29|. {For them at Laodicea} (\t“n en Laodikiƒi\). {Supply} \huper\ as with \huper hum“n\. Paul's concern extended beyond Colossae to Laodicea (4:16|) and to Hierapolis (4:13|), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in strkjv@Revelation:3:14|. {For as many as have not seen my face} (\hosoi ouch heorakan to pros“pon mou\). The phrase undoubtedly includes Hierapolis (4:13|), and a few late MSS. actually insert it here. Lightfoot suggests that Hierapolis had not yet been harmed by the Gnostics as much as Colossae and Laodicea. Perhaps so, but the language includes all in that whole region who have not seen Paul's face in the flesh (that is, in person, and not in picture). How precious a real picture of Paul would be to us today. The antecedent to \hosoi\ is not expressed and it would be \tout“n\ after \huper\. The form \heorakan\ (perfect active indicative of \hora“\ instead of the usual \he“rakasin\ has two peculiarities \o\ in Paul's Epistles (1Corinthians:9:1|) instead of \“\ (see strkjv@John:1:18| for \he“raken\) and \-an\ by analogy in place of \-asin\, which short form is common in the papyri. See strkjv@Luke:9:36| \he“rakan\.

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

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

rwp@Colossians:2:5 @{Though} (\ei kai\). Not \kai ei\ (even if). {Yet} (\alla\). Common use of \alla\ in the apodosis (conclusion) of a conditional or concessive sentence. {Your order} (\tˆn taxin\). The military line (from \tass“\), unbroken, intact. A few stragglers had gone over to the Gnostics, but there had been no panic, no breach in the line. {Steadfastness} (\stere“ma\). From \stereo“\ (from \stereos\) to make steady, and probably the same military metaphor as in \taxin\ just before. The solid part of the line which can and does stand the attack of the Gnostics. See strkjv@Acts:16:5| where the verb \stereo“\ is used with \pistis\ and strkjv@1Peter:5:9| where the adjective \stereos\ is so used. In strkjv@2Thessalonians:3:6,8,11| Paul speaks of his own \taxis\ (orderly conduct).

rwp@Colossians:2:6 @{As therefore ye received} (\h“s oun parelabete\). Second aorist active indicative of \paralamban“\ in same sense as in strkjv@1Thessalonians:4:1; strkjv@Phillipians:4:9| (both \manthan“\ and \paralamban“\) that is like \manthan“\, to learn (1:7|), from Epaphras and others. {Christ Jesus the Lord} (\ton Christon Iˆsoun ton Kurion\). This peculiar phrase occurs nowhere else by Paul. We have often \ho Christos\ (the Christ or Messiah) as in strkjv@Phillipians:1:15|, \Iˆsous Christos\ (Jesus Christ), \Christos Iˆsous\ (Christ Jesus), \ho Kurios Iˆsous\ (the Lord Jesus, very often), but nowhere else \ho Christos Iˆsous\ and \Iˆsous ho Kurios\. Hence it is plain that Paul here meets the two forms of Gnostic heresy about the Person of Christ (the recognition of the historical Jesus in his actual humanity against the Docetic Gnostics, the identity of the Christ or Messiah with this historical Jesus against the Cerinthian Gnostics, and the acknowledgment of him as Lord). "As therefore ye received the Christ (the Messiah), Jesus the Lord." Ye were taught right. {Walk in him} (\en aut“i peripateite\). "Go on walking in him" (present active indicative of \peripate“\). Stick to your first lessons in Christ.

rwp@Colossians:2:7 @{Rooted} (\erriz“menoi\). Perfect passive participle of old verb \rizo“\ from \riza\, root. In N.T. only here and strkjv@Ephesians:3:17|. Paul changes the figure from walk to growing tree. {Builded up in him} (\epoikodomoumenoi en aut“i\). Present passive participle (rooted to stay so) of \epoikodome“\, old verb, to build upon as in strkjv@1Corinthians:3:10,12|. The metaphor is changed again to a building as continually going up (present tense). {Stablished} (\bebaioumenoi\). Present passive participle of \bebaio“\, old verb from \bebaios\ (from \bain“, bai“\), to make firm or stable. {In your faith} (\tˆi pistei\). Locative case, though the instrumental case, {by your faith}, makes good sense also. {Even as ye were taught} (\kath“s edidachthˆte\). First aorist passive indicative of \didask“\, an allusion to \parelabete\ in verse 6| and to \emathete\ in strkjv@1:7|. {In thanksgiving} (\en eucharistiƒi\). Hence they had no occasion to yield to the blandishments of the Gnostic teachers.

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

rwp@Colossians:2:9 @{For in him dwelleth all the fulness of the Godhead bodily} (\hoti en aut“i katoikei pƒn to plˆr“ma tˆs theotˆtos s“matik“s\). In this sentence, given as the reason (\hoti\, because) for the preceding claim for Christ as the measure of human knowledge Paul states the heart of his message about the Person of Christ. There dwells (at home) in Christ not one or more aspects of the Godhead (the very \essence\ of God, from \theos, deitas\) and not to be confused with \theiotes\ in strkjv@Romans:1:20| (from \theios\, the {quality} of God, _divinitas_), here only in N.T. as \theiotˆs\ only in strkjv@Romans:1:20|. The distinction is observed in Lucian and Plutarch. \Theiotˆs\ occurs in the papyri and inscriptions. Paul here asserts that "all the \plˆr“ma\ of the Godhead," not just certain aspects, dwells in Christ and in bodily form (\s“matik“s\, late and rare adverb, in Plutarch, inscription, here only in N.T.), dwells now in Christ in his glorified humanity (Phillipians:2:9-11|), "the body of his glory" (\t“i s“mati tˆs doxˆs\). The fulness of the God-head was in Christ before the Incarnation (John:1:1,18; strkjv@Phillipians:2:6|), during the Incarnation (John:1:14,18; strkjv@1John:1:1-3|). It was the Son of God who came in the likeness of men (Phillipians:2:7|). Paul here disposes of the Docetic theory that Jesus had no human body as well as the Cerinthian separation between the man Jesus and the aeon Christ. He asserts plainly the deity and the humanity of Jesus Christ in corporeal form.

rwp@Colossians:2:10 @{Ye are made full} (\este peplˆr“menoi\). Periphrastic perfect passive indicative of \plˆro“\, but only one predicate, not two. Christ is our fulness of which we all partake (John:1:16; strkjv@Ephesians:1:23|) and our goal is to be made full of God in Christ (Ephesians:3:19|). "In Christ they find the satisfaction of every spiritual want" (Peake). {The head} (\hˆ kaphalˆ\). There is no other place for Christ. He is first (1:18|) in time and in rank. All rule and authority comes after Christ whether angels, aeons, kings, what not.

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

rwp@Colossians:2:12 @{Having been buried with him in baptism} (\suntaphentes aut“i en t“i baptismati\). Second aorist passive participle of \sunthapt“\, old word, in N.T. only here and strkjv@Romans:6:4|, followed by associative instrumental case (\aut“i\). Thayer's Lexicon says: "For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins." Yes, and for all future sins also. This word gives Paul's vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition "wherein ye were also raised with him" (\en h“i kai sunˆgerthˆte\). "In which baptism" (\baptismati\, he means). First aorist passive indicative of \sunegeir“\, late and rare verb (Plutarch for waking up together), in LXX, in N.T. only in strkjv@Colossians:2:12; strkjv@3:1; strkjv@Ephesians:2:6|. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ's own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham's faith (Romans:4:10-12|). Cf. strkjv@Galatians:3:27|. Baptism gives a picture of the change already wrought in the heart "through faith" (\dia tˆs piste“s\). {In the working of God} (\tˆs energeias tou theou\). Objective genitive after \piste“s\. See strkjv@1:29| for \energeia\. God had power to raise Christ from the dead (\tou egeirantos\, first aorist active participle of \egeir“\, the fact here stated) and he has power (energy) to give us new life in Christ by faith.

rwp@Colossians:2:13 @{And you} (\kai humas\). Emphatic position, object of the verb \sunez“opoiˆsen\ (did he quicken) and repeated (second \humƒs\). You Gentiles as he explains. {Being dead through your trespasses} (\nekrous ontas tois parapt“masin\). Moral death, of course, as in strkjv@Romans:6:11; strkjv@Ephesians:2:1,5|. Correct text does not have \en\, but even so \parapt“masin\ (from \parapipt“\, to fall beside or to lapse, strkjv@Hebrews:6:6|), a lapse or misstep as in strkjv@Matthew:6:14; strkjv@Romans:5:15-18; strkjv@Galatians:6:1|, can be still in the locative, though the instrumental makes good sense also. {And the uncircumcision of your flesh} (\kai tˆi akroboustiƒi tˆs sarkos hum“n\). "Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol" (Abbott). Clearly so, "the uncircumcision" used merely in a metaphorical sense. {Did he quicken together with him} (\sunez“opoiˆsen sun aut“i\). First aorist active indicative of the double compound verb \sunz“opoie“\, to make alive (\z“os, poie“\) with (\sun\, repeated also with \aut“i\, associative instrumental), found only here and in strkjv@Ephesians:2:5|, apparently coined by Paul for this passage. Probably \theos\ (God) is the subject because expressly so stated in strkjv@Ephesians:2:4f.| and because demanded by \sun aut“i\ here referring to Christ. This can be true even if Christ be the subject of \ˆrken\ in verse 14|. {Having forgiven us} (\charisamenos hˆmin\). First aorist middle participle of \charizomai\, common verb from \charis\ (favour, grace). Dative of the person common as in strkjv@3:13|. The act of forgiving is simultaneous with the quickening, though logically antecedent.

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

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

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

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

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

rwp@Colossians:2:20 @{If ye died} (\ei apethanete\). Condition of the first class, assumed as true, \ei\ and second aorist active indicative of \apothnˆsk“\, to die. He is alluding to the picture of burial in baptism (2:12|). {From the rudiments of the world} (\apo t“n stoichei“n tou kosmou\). See strkjv@2:8|. {As though living in the world} (\h“s z“ntes en kosm“i\). Concessive use of the participle with \h“s\. The picture is that of baptism, having come out (F. B. Meyer) on the other side of the grave, we are not to act as though we had not done so. We are in the Land of Beulah. {Why do ye subject yourselves to ordinances?} (\ti dogmatizesthe?\). Late and rare verb (three examples in inscriptions and often in LXX) made from \dogma\, decree or ordinance. Here it makes good sense either as middle or passive. In either case they are to blame since the bond of decrees (2:14|) was removed on the Cross of Christ. Paul still has in mind the rules of the ascetic wing of the Gnostics (2:16ff.|).

rwp@Colossians:2:21 @{Handle not, nor taste, nor touch} (\mˆ hapsˆi mˆde geusˆi mˆde thigˆis\). Specimens of Gnostic rules. The Essenes took the Mosaic regulations and carried them much further and the Pharisees demanded ceremonially clean hands for all food. Later ascetics (the Latin commentators Ambrose, Hilary, Pelagius) regard these prohibitions as Paul's own instead of those of the Gnostics condemned by him. Even today men are finding that the noble prohibition law needs enlightened instruction to make it effective. That is true of all law. The Pharisees, Essenes, Gnostics made piety hinge on outward observances and rules instead of inward conviction and principle. These three verbs are all in the aorist subjunctive second person singular with \mˆ\, a prohibition against handling or touching these forbidden things. Two of them do not differ greatly in meaning. \Hapsˆi\ is aorist middle subjunctive of \hapt“\, to fasten to, middle, to cling to, to handle. \Thigˆis\ is second aorist active subjunctive of \thiggan“\, old verb, to touch, to handle. In N.T. only here and strkjv@Hebrews:11:28; strkjv@12:20|. \Geusˆi\ is second aorist middle subjunctive of \geu“\, to give taste of, only middle in N.T. to taste as here.

rwp@Colossians:3:1 @{If then ye were raised together with Christ} (\ei oun sunˆgerthˆte t“i Christ“i\). Condition of the first class, assumed as true, like that in strkjv@2:20| and the other half of the picture of baptism in strkjv@2:12| and using the same form \sunˆgerthˆte\ as then which see for the verb \sunegeir“\. Associative instrumental case of \Christ“i\. {The things that are above} (\ta an“\). "The upward things" (cf. strkjv@Phillipians:3:14|), the treasure in heaven (Matthew:6:20|). Paul gives this ideal and goal in place of merely ascetic rules. {Seated on the right hand of God} (\en dexiƒi tou theou kathˆmenos\). Not periphrastic verb, but additional statement. Christ is up there and at God's right hand. Cf. strkjv@2:3|.

rwp@Colossians:3:2 @{Set your mind on} (\phroneite\). "Keep on thinking about." It does matter what we think and we are responsible for our thoughts. {Not on the things that are upon the earth} (\mˆ ta epi tˆs gˆs\). Paul does not mean that we should never think the things upon the earth, but that these should not be our aim, our goal, our master. The Christian has to keep his feet upon the earth, but his head in the heavens. He must be heavenly-minded here on earth and so help to make earth like heaven.

rwp@Colossians:3:3 @{For ye died} (\apethanete gar\). Definite event, aorist active indicative, died to sin (Romans:6:2|). {Is hid} (\kekruptai\). Perfect passive indicative of \krupt“\, old verb, to hide, remains concealed, locked "together with" (\sun\) Christ, "in" (\en\) God. No hellish burglar can break that combination.

rwp@Colossians:3:4 @{When Christ shall be manifested} (\hotan ho Christos phaner“thˆi\). Indefinite temporal clause with \hotan\ and the first aorist passive subjunctive of \phanero“\, "whenever Christ is manifested," a reference to the second coming of Christ as looked for and longed for, but wholly uncertain as to time. See this same verb used of the second coming in strkjv@1John:3:2|. {Ye also together with him} (\kai humeis sun aut“i\). That is the joy of this blessed hope. He repeats the verb about us \phaner“thˆsesthe\ (future passive indicative) and adds \en doxˆi\ (in glory). Not to respond to this high appeal is to be like Bunyan's man with the muck-rake.

rwp@Colossians:3:5 @{Mortify} (\nekr“sate\). First aorist active imperative of \nekro“\, late verb, to put to death, to treat as dead. Latin Vulgate _mortifico_, but "mortify" is coming with us to mean putrify. Paul boldly applies the metaphor of death (2:20; strkjv@3:3|) pictured in baptism (2:12|) to the actual life of the Christian. He is not to go to the other Gnostic extreme of license on the plea that the soul is not affected by the deeds of the body. Paul's idea is that the body is the temple of the Holy Spirit (1Corinthians:6:19|). He mentions some of these "members upon the earth" like fornication (\porneian\), uncleanness (\akatharsian\), passion (\pathos\), evil desire (\epithumian kakˆn\), covetousness (\pleonexian\) "the which is idolatry" (\hˆtis estin eid“lolatria\). See the longer list of the works of the flesh in Gal strkjv@5:19-21|, though covetousness is not there named, but it is in strkjv@Ephesians:4:19; strkjv@5:5|.

rwp@Colossians:3:7 @{Walked aforetime} (\periepatˆsate pote\). First aorist (constative) indicative referring to their previous pagan state. {When ye lived} (\hote ezˆte\). Imperfect active indicative of \za“\, to live, "ye used to live" (customary action). Sharp distinction in the tenses.

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

rwp@Colossians:3:9 @{Lie not to another} (\mˆ pseudesthe eis allˆlous\). Lying (\pseudos\) could have been included in the preceding list where it belongs in reality. But it is put more pointedly thus in the prohibition (\mˆ\ and the present middle imperative). It means either "stop lying" or "do not have the habit of lying." {Seeing that ye have put off} (\apekdusamenoi\). First aorist middle participle (causal sense of the circumstantial participle) of the double compound verb \apekduomai\, for which see strkjv@2:15|. The \apo\ has the perfective sense (wholly), "having stripped clean off." The same metaphor as \apothesthe\ in verse 8|. {The old man} (\ton palaion anthr“pon\). Here Paul brings in another metaphor (mixes his metaphors as he often does), that of the old life of sin regarded as "the ancient man" of sin already crucified (Romans:6:6|) and dropped now once and for all as a mode of life (aorist tense). See same figure in strkjv@Ephesians:4:22|. \Palaios\ is ancient in contrast with \neos\ (young, new) as in strkjv@Matthew:9:17| or \kainos\ (fresh, unused) as in strkjv@Matthew:13:52|. {With his doings} (\sun tais praxesin autou\). Practice must square with profession.

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

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

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

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

rwp@Colossians:3:15 @{The peace of Christ} (\hˆ eirˆnˆ tou Christou\). The peace that Christ gives (John:14:27|). {Rule} (\brabeuet“\). Imperative active third singular of \brabeu“\, to act as umpire (\brabeus\), old verb, here alone in N.T. See strkjv@1Corinthians:7:15| for called in peace. {In one body} (\en heni s“mati\). With one Head (Christ) as in strkjv@1:18,24|. {Be ye thankful} (\eucharistoi ginesthe\). "Keep on becoming thankful." Continuous obligation.

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

rwp@Colossians:3:17 @{Whatsoever ye do} (\pƒn hoti ean poiˆte\). Indefinite relative (everything whatever) with \ean\ and the present active subjunctive, a common idiom in such clauses. {Do all} (\panta\). The imperative \poieite\ has to be supplied from \poiˆte\ in the relative clause. \Panta\ is repeated from \pƒn\ (singular), but in the plural (all things). \Pƒn\ is left as a nominative absolute as in strkjv@Matthew:10:32; strkjv@Luke:12:10|. This is a sort of Golden Rule for Christians "in the name of the Lord Jesus" (\en onomati Kuriou Iˆsou\), in the spirit of the Lord Jesus (Ephesians:5:20|). What follows (directions to the various groups) is in this same vein. Sociological problems have always existed. Paul puts his finger on the sore spot in each group with unerring skill like a true diagnostician.

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

rwp@Colossians:4:10 @{Aristarchus} (\Aristarchos\). He was from Thessalonica and accompanied Paul to Jerusalem with the collection (Acts:19:29; strkjv@20:4|) and started with Paul to Rome (Acts:27:2; strkjv@Philemon:1:24|). Whether he has been with Paul all the time in Rome we do not know, but he is here now. {My fellow-prisoner} (\ho sunaichmal“tos mou\). One of Paul's compounds, found elsewhere only in Lucian. Paul uses it of Epaphras in strkjv@Philemon:1:23|, but whether of actual voluntary imprisonment or of spiritual imprisonment like \sunstrati“tes\ (fellow-soldier) in strkjv@Phillipians:2:25; strkjv@Philemon:1:2| we do not know. Abbott argues for a literal imprisonment and it is possible that some of Paul's co-workers (\sun-ergoi\) voluntarily shared imprisonment with him by turns. {Mark} (\Markos\). Once rejected by Paul for his defection in the work (Acts:15:36-39|), but now cordially commended because he had made good again. {The cousin of Barnabas} (\ho anepsios Barnabƒ\). It was used for "nephew" very late, clearly "cousin" here and common so in the papyri. This kinship explains the interest of Barnabas in Mark (Acts:12:25; strkjv@13:5; strkjv@15:36-39|). {If he come unto you, receive him} (\ean elthˆi pros humas dexasthe auton\). This third class conditional sentence (\ean\ and second aorist active subjunctive of \erchomai\) gives the substance of the commands (\entolas\) about Mark already sent, how we do not know. But Paul's commendation of Mark is hearty and unreserved as he does later in strkjv@2Timothy:4:11|. The verb \dechomai\ is the usual one for hospitable reception (Matthew:10:14; strkjv@John:4:45|) like \prosdechomai\ (Phillipians:2:29|) and \hupodechomai\ (Luke:10:38|).

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

rwp@Colossians:4:12 @{Epaphras who is one of you} (\Epaphrƒs ho ex hum“n\). See strkjv@1:7| for previous mention of this brother who had brought Paul news from Colossae. {Always striving for you} (\pantote ag“nizomenos huper hˆm“n\). See strkjv@1:29| of Paul. {That ye may stand} (\hina stathˆte\). Final clause, first aorist passive subjunctive (according to Aleph B) rather than the usual second aorist active subjunctives (\stˆte\) of \histˆmi\ (according to A C D). {Fully assured} (\peplˆrophorˆmenoi\). Perfect passive participle of \plˆrophore“\, late compound, for which see strkjv@Luke:1:1; strkjv@Romans:14:5|.

rwp@Colossians:4:16 @{When this epistle hath been read among you} (\hotan anagn“sthˆi par' humin hˆ epistolˆ\). Indefinite temporal clause with \hotan\ (\hote an\) and the first aorist passive subjunctive of \anagin“sk“\. The epistle was read in public to the church (Revelation:1:3|). {Cause that} (\poiˆsate hina\). Same idiom in strkjv@John:11:37; strkjv@Revelation:13:15|. Old Greek preferred \hop“s\ for this idiom. See strkjv@1Thessalonians:5:27| for injunction for public reading of the Epistle. {That ye also read} (\kai humeis anagn“te\). Second aorist active subjunctive of \anagin“sk“\, to read. {And the epistle from Laodicea} (\kai tˆn ek Laodikias\). The most likely meaning is that the so-called Epistle to the Ephesians was a circular letter to various churches in the province of Asia, one copy going to Laodicea and to be passed on to Colossae as the Colossian letter was to be sent on to Laodicea. This was done usually by copying and keeping the original. See strkjv@Ephesians:1:1| for further discussion of this matter.

rwp@ the existing v.21.

rwp@Info_Ephesians @ THE EPISTLE TO THE EPHESIANS FROM ROME A.D. 63 BY WAY OF INTRODUCTION There are some problems of a special nature that confront us about the so-called Epistle to the Ephesians. THE AUTHORSHIP It is not admitted by all that Paul wrote it, though no other adequate explanation of its origin has ever been given. Songs:far as subject matter and vocabulary and style are concerned, if Colossians is Pauline, there is little or nothing to be said against the Pauline authorship of this Epistle.

rwp@Info_Ephesians @ RELATION TO COLOSSIANS As we have seen, the two Epistles were sent at the same time, but clearly Colossians was composed first. Ephesians bears much the same relation to Colossians that Romans does to Galatians, a fuller treatment of the same general theme in a more detached and impersonal manner.

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

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

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

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

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

rwp@Ephesians:1:7 @{In whom} (\en h“i\). Just like strkjv@Colossians:1:14| with \parapt“mat“n\ (trespasses) in place of \hamarti“n\ (sins) and with the addition of \dia tou haimatos autou\ (through his blood) as in strkjv@Colossians:1:20|. Clearly Paul makes the blood of Christ the cost of redemption, the ransom money (\lutron\, strkjv@Matthew:20:28; strkjv@Mark:10:45|; \antilutron\, strkjv@1Timothy:2:6|). See strkjv@Colossians:1:9|.

rwp@Ephesians:1:8 @{According to the riches of his grace} (\kata to ploutos tˆs charitos autou\). A thoroughly Pauline phrase, riches of kindness (Romans:2:4|), riches of glory (Colossians:1:27; strkjv@Ephesians:3:16; strkjv@Phillipians:4:19|), riches of fulness of understanding (Colossians:2:7|), riches of Christ (Ephesians:3:8|), and in strkjv@Ephesians:2:7| "the surpassing riches of grace." {Which} (\hˆs\). Genitive attracted again to case of antecedent \charitos\.

rwp@Ephesians:1:9 @{The mystery of his will} (\to mustˆrion tou thelˆmatos autou\). Once hidden, now revealed as in strkjv@Colossians:1:26| which see. See also strkjv@Colossians:2:3|. {Which he purposed} (\hˆn proetheto\). Second aorist middle of \protithˆmi\, old verb, for which see strkjv@Romans:1:13; strkjv@3:25|.

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

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

rwp@Ephesians:1:12 @{To the end that we should be} (\eis to einai hˆmƒs\). Final clause with \eis\ to and the infinitive \einai\ (see the mere infinitive \einai\ in verse 4|) and the accusative of general reference. {Who had before hoped in Christ} (\tous proˆlpikotas en t“i Christ“i\). Articular perfect active participle of \proelpiz“\, late and rare compound (here only in N.T.) and the reference of \pro\ not clear. Probably the reference is to those who like Paul had once been Jews and had now found the Messiah in Jesus, some of whom like Simeon and Anna had even looked for the spiritual Messiah before his coming.

rwp@Ephesians:1:13 @{Ye also} (\kai humeis\). Ye Gentiles (now Christians), in contrast to \hˆmƒs\ (we) in 12|. {In whom} (\en h“i\). Repeated third time (once in verse 11|, twice in 13|), and note \ho\ or \hos\ in 14|. {Ye were sealed} (\esphragisthˆte\). First aorist passive indicative of \sphragiz“\, old verb, to set a seal on one as a mark or stamp, sometimes the marks of ownership or of worship of deities like \stigmata\ (Galatians:6:17|). Marked and authenticated as God's heritage as in strkjv@4:30|. See strkjv@2Corinthians:1:22| for the very use of the metaphor here applied to the Holy Spirit even with the word \arrab“n\ (earnest). {Spirit} (\pneumati\). In the instrumental case.

rwp@Ephesians:1:14 @{An earnest} (\arrab“n\). See strkjv@2Corinthians:1:22| for discussion of \arrab“n\. Here "of promise" (\tˆs epaggelias\) is added to the Holy Spirit to show that Gentiles are also included in God's promise of salvation. {Of our inheritance} (\tˆs klˆronomias hˆm“n\). God's gift of the Holy Spirit is the pledge and first payment for the final inheritance in Christ. {Of God's own possession} (\tˆs peripoiˆse“s\). The word {God's} is not in the Greek, but is implied. Late and rare word (from \peripoie“\, to make a survival) with the notion of obtaining (1Thessalonians:5:9; strkjv@2Thessalonians:3:14|) and then of preserving (so in the papyri). Songs:in strkjv@1Peter:2:9; strkjv@Hebrews:10:39|, and here. God has purchased us back to himself. The sealing extends (\eis\) to the redemption and to the glory of God.

rwp@Ephesians:1:15 @{And which ye shew toward all the saints} (\kai tˆn eis pantas tous hagious\). The words "ye show" do not occur in the Greek. The Textus Receptus has \ten agapˆn\ (the love) before \tˆn\ supported by D G K L Syr., Lat., Copt., but Aleph A B P Origen do not have the word \agapˆn\. It could have been omitted, but is probably not genuine. The use of the article referring to \pistin\ and the change from \en\ to \eis\ probably justifies the translation "which ye shew toward."

rwp@Ephesians:1:17 @{The Father of glory} (\ho patˆr tˆs doxˆs\). The God characterized by glory (the Shekinah, strkjv@Hebrews:9:5|) as in strkjv@Acts:7:2; strkjv@1Corinthians:2:8; strkjv@2Corinthians:1:3; strkjv@James:2:1|. {That--may give} (\hina--d“iˆ\). In strkjv@Colossians:1:9| \hina\ is preceded by \aitoumenoi\, but here the sub-final use depends on the general idea asking in the sentence. The form \d“iˆ\ is a late _Koin‚_ optative (second aorist active) for the usual \doiˆ\. It occurs also in strkjv@2Thessalonians:3:16; strkjv@Romans:15:5; strkjv@2Timothy:1:16,18| in the text of Westcott and Hort. Here B 63 read \d“i\ (like strkjv@John:15:16|) second aorist active subjunctive, the form naturally looked for after a primary tense (\pauomai\). This use of the volitive optative with \hina\ after a primary tense is rare, but not unknown in ancient Greek. {A spirit of wisdom and revelation} (\pneuma sophias kai apokalupse“s\). The Revised Version does not refer this use of \pneuma\ to the Holy Spirit (cf. strkjv@Galatians:6:1; strkjv@Romans:8:15|), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit. {In the knowledge of him} (\en epign“sei autou\). In the full knowledge of Christ as in Colossians.

rwp@Ephesians:1:18 @{Having the eyes of your heart enlightened} (\peph“tismenous tous ophthalmous tˆs kardias hum“n\). A beautiful figure, the heart regarded as having eyes looking out toward Christ. But the grammar is difficult. There are three possible interpretations. One is an anacoluthon, the case of \peph“tismenous\ being changed from the dative \humin\ (to you) to the accusative because of the following infinitive like \eklexamenous\ (Acts:15:22|) after \apostolois\. Another way of explaining it is to regard it as a tertiary predicate of \d“iˆ\, a loose expansion of \pneuma\. The third way is to regard the construction as the accusative absolute, a rare idiom possible in strkjv@Acts:26:3; strkjv@1Corinthians:16:3; strkjv@1Timothy:2:6|. In this case, the participle merely agrees with \tous ophthalmous\, not with \humin\, "the eyes of your heart having been enlightened." Otherwise \tous ophthalmous\ is the accusative retained after the passive participle. {That ye may know} (\eis to eidenai\). Final use of \eis to\ and the infinitive (second perfect of \oida\) as in verse 12|. Note three indirect questions after \eidenai\ (what the hope \tis hˆ elpis\, what the riches \tis ho ploutos\, and what the surpassing greatness \kai ti to huperballon megethos\). When the Holy Spirit opens the eyes of the heart, one will be able to see all these great truths. {In the saints} (\en tois hagiois\). Our riches is in God, God's is in his saints.

rwp@Ephesians:1:20 @{Which he wrought} (\enˆrgˆken\). Reading of A B rather than aorist \enˆrgˆsen\. Perfect active indicative, "which he has wrought." \Hˆn\ is cognate accusative of the relative referring to \energeian\ (energy) with \enˆrgˆken\ and note also \kratous\ (strength) and \ischuos\ (might), three words trying to express what surpasses (\huperballon\) expression or comprehension. {Made him to sit} (\kathisas\). First aorist active participle of \kathiz“\ in causative sense as in strkjv@1Corinthians:6:4|. Metaphorical local expression like \dexiƒi\ and \en tois epour aniois\.

rwp@Ephesians:1:21 @{Far above all rule} (\huperan“ pasˆs archˆs\). Late compound adverbial preposition (\huper, an“\) with the ablative case. In N.T. only here and strkjv@Hebrews:9:5|. As in strkjv@Colossians:1:16|, so here Paul claims primacy for Jesus Christ above all angels, aeons, what not. These titles all were used in the Gnostic speculations with a graduated angelic hierarchy. {World} (\ai“ni\). "Age." See this identical expression in strkjv@Matthew:12:32| for the present time (Gal strkjv@1:4; strkjv@1Timothy:6:17|) and the future life (Ephesians:2:7; strkjv@Luke:20:35|). Both combined in strkjv@Mark:10:30; strkjv@Luke:18:30|.

rwp@Ephesians:1:22 @{He put all things in subjection} (\panta hupetaxen\). First aorist active indicative of \hupotass“\, quoted from strkjv@Psalms:8:7| as in strkjv@1Corinthians:15:27|. {Gave him to be head} (\auton ed“ken kephalˆn\). {Gave} (\ed“ken\, first aorist active indicative of \did“mi\) to the church (the universal spiritual church or kingdom as in strkjv@Colossians:1:18,24|) Christ as Head (\kephalˆn\, predicate accusative). This conception of \ekklˆsia\ runs all through Ephesians (3:10,21; strkjv@5:23,24,25,27,29,32|).

rwp@Ephesians:1:23 @{Which} (\hˆtis\). "Which in fact is," explanatory use of \hˆtis\ rather than \hˆ\. {The fulness of him that filleth all in all} (\to plˆr“ma tou ta panta en pƒsin plˆroumenou\). This is probably the correct translation of a much disputed phrase. This view takes \plˆr“ma\ in the passive sense (that which is filled, as is usual, strkjv@Colossians:1:19|) and \plˆroumenou\ as present middle participle, not passive. All things are summed up in Christ (1:10|), who is the \plˆr“ma\ of God (Colossians:1:19|), and in particular does Christ fill the church universal as his body. Hence we see in Ephesians the Dignity of the Body of Christ which is ultimately to be filled with the fulness (\plˆr“ma\) of God (3:19|) when it grows up into the fulness (\plˆr“ma\) of Christ (4:13,16|).

rwp@Ephesians:2:2 @{According to the course of this world} (\kata ton ai“na tou kosmou toutou\). Curious combinations of \ai“n\ (a period of time), \kosmos\ (the world in that period). See strkjv@1Corinthians:1:20| for "this age" and strkjv@1Corinthians:3:9| for "this world." {The prince of the power of the air} (\ton archonta tˆs exousias tou aeros\). \Aˆr\ was used by the ancients for the lower and denser atmosphere and \aithˆr\ for the higher and rarer. Satan is here pictured as ruler of the demons and other agencies of evil. Jesus called him "the prince of this world" (\ho arch“n tou kosmou toutou\, strkjv@John:16:11|). {That now worketh} (\tou nun energountos\). Those who deny the existence of a personal devil cannot successfully deny the vicious tendencies, the crime waves, in modern men. The power of the devil in the lives of men does explain the evil at work "in the sons of disobedience" (\en tois huiois tˆs apethias\). In strkjv@5:6| also. A Hebrew idiom found in the papyri like "sons of light" (1Thessalonians:5:5|).

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

rwp@Ephesians:2:5 @{Even when we were dead} (\kai ontas hˆmƒs nekrous\). Repeats the beginning of verse 1|, but he changes \humƒs\ (you Gentiles) to \hˆmƒs\ (us Jews). {Quickened us together with Christ} (\sunez“opoiˆsen t“i Christ“i\). First aorist active indicative of the double compound verb \sunz“opoie“\ as in strkjv@Colossians:2:13| which see. Associative instrumental case in \Christ“i\. Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism. {By grace have ye been saved} (\chariti este ses“smenoi\). Instrumental case of \chariti\ and perfect passive periphrastic indicative of \s“z“\. Parenthetical clause interjected in the sentence. All of grace because we were dead.

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

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

rwp@Ephesians:2:8 @{For by grace} (\tˆi gar chariti\). Explanatory reason. "By the grace" already mentioned in verse 5| and so with the article. {Through faith} (\dia piste“s\). This phrase he adds in repeating what he said in verse 5| to make it plainer. "Grace" is God's part, "faith" ours. {And that} (\kai touto\). Neuter, not feminine \tautˆ\, and so refers not to \pistis\ (feminine) or to \charis\ (feminine also), but to the act of being saved by grace conditioned on faith on our part. Paul shows that salvation does not have its source (\ex hum“n\, out of you) in men, but from God. Besides, it is God's gift (\d“ron\) and not the result of our work.

rwp@Ephesians:2:9 @{That no man should glory} (\hina mˆ tis kauchˆsˆtai\). Negative final clause (\hina mˆ\) with first aorist middle subjunctive of \kauchaomai\. It is all of God's grace.

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

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

rwp@Ephesians:2:13 @{But now} (\nuni de\). Strong contrast, as opposed to "at that time." {Afar off} (\makran\). Adverb (accusative feminine adjective with \hodon\ understood). From the \politeia\ and its hope in God. {Are made nigh} (\egenˆthˆte eggus\). First aorist passive indicative of \ginomai\, a sort of timeless aorist. Nigh to the commonwealth of Israel in Christ. {In the blood of Christ} (\en t“i haimati tou Christou\). Not a perfunctory addition, but essential (1:7|), particularly in view of the Gnostic denial of Christ's real humanity.

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

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

rwp@Ephesians:2:16 @{And might reconcile} (\kai apokatallaxˆi\). Final clause with \hina\ understood of first aorist active subjunctive of \apokatallass“\ for which see strkjv@Colossians:1:20,22|. {Them both} (\tous amphoterous\). "The both," "the two" (\tous duo\), Jew and Gentile. {In one body} (\en heni s“mati\). The "one new man" of verse 15| of which Christ is Head (1:23|), the spiritual church. Paul piles up metaphors to express his idea of the Kingdom of God with Christ as King (the church, the body, the commonwealth of Israel, oneness, one new man in Christ, fellow-citizens, the family of God, the temple of God). {Thereby} (\en aut“i\). On the Cross where he slew the enmity (repeated here) between Jew and Gentile.

rwp@Ephesians:2:17 @{Preached peace} (\euˆggelisato eirˆnˆn\). First aorist middle of \euaggeliz“\. "He gospelized peace" to both Jew and Gentile, "to the far off ones" (\tois makran\) and "to the nigh ones" (\tois eggus\). By the Cross and after the Cross Christ could preach that message.

rwp@Ephesians:2:18 @{Through him} (\di' autou\). Christ. {We both} (\hoi amphoteroi\). "We the both" (Jew and Gentile). {Our access} (\tˆn prosag“gˆn\). The approach, the introduction as in strkjv@Romans:5:2|. {In one Spirit} (\en heni pneumati\). The Holy Spirit. {Unto the Father} (\pros ton patera\). Songs:the Trinity as in strkjv@1:13f|. The Three Persons all share in the work of redemption.

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

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

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

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

rwp@Ephesians:3:16 @{That he would grant you} (\hina d“i humin\). Sub-final clause with \hina\ and the second aorist active subjunctive of \did“mi\, to give. There are really five petitions in this greatest of all Paul's prayers (one already in strkjv@1:16-23|), two by the infinitives after \hina d“i\ (\kratai“thˆnai, katoikˆsai\), two infinitives after \hina exischusˆte\ (\katalabesthai, gn“nai\), and the last clause \hina plˆr“thˆte\. Nowhere does Paul sound such depths of spiritual emotion or rise to such heights of spiritual passion as here. The whole seems to be coloured with "the riches of His glory." {That ye may be strengthened} (\kratai“thˆnai\). First aorist passive infinitive of \krataio“\, late and rare (LXX, N.T.) from \krataios\, late form from \kratos\ (strength). See strkjv@Luke:1:80|. Paul adds \dunamei\ (with the Spirit). Instrumental case. {In the inward man} (\eis ton es“ anthr“pon\). Same expression in strkjv@2Corinthians:4:16| (in contrast with the outward \ex“\, man) and in strkjv@Romans:7:22|.

rwp@Ephesians:3:17 @{That Christ may dwell} (\katoikˆsai ton Christon\). Another infinitive (first aorist active) after \hina d“i\. \Katoike“\ is an old verb to make one's home, to be at home. Christ (\Christon\ accusative of general reference) is asked to make his home in our hearts. This is the ideal, but a deal of fixing would have to be done in our hearts for Christ. {Being rooted and grounded in love} (\en agapˆi erriz“menoi kai tethemeli“menoi\). But it is not certain whether \en agapˆi\ should go with these participles or with the preceding infinitive \katoikˆsai\ (dwell). Besides, these two perfect passive participles (from \rizo“\, old verb, in N.T. only here and strkjv@Colossians:2:7|, and from \themelio“\, see also strkjv@Colossians:1:23|) are in the nominative case and are to be taken with \hina exischusˆte\ and are proleptically placed before \hina\. Verse 18| should really begin with these participles. Paul piles up metaphors (dwelling, rooted, grounded).

rwp@Ephesians:3:18 @{That ye may be strong} (\hina exischusˆte\). Sub-final clause again with \hina\ and the first aorist active subjunctive of \exischu“\, a late and rare compound (from \ex, ischu“\) to have full strength. Here only in N.T. {To apprehend} (\katalabesthai\). Second aorist middle infinitive of \katalamban“\, old and common verb, to lay hold of effectively (\kata-\), here with the mind, to grasp (Acts:25:25|). {With all the saints} (\sun pasin tois hagiois\). No isolated privilege. Fellowship open to all. Paul gives a rectangular (four dimension) measure of love (breadth \platos\, length \mˆkos\, height \hupsos\, depth \bathos\, all common enough words).

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

rwp@Ephesians:3:21 @{In the church} (\en tˆi ekklˆsiƒi\). The general church, the body of Christ. {And in Christ Jesus} (\kai en Christ“i Iˆsou\). The Head of the glorious church.

rwp@Ephesians:4:1 @{Wherewith ye were called} (\hˆs eklˆthˆte\). Attraction of the relative \hˆs\ to the genitive of the antecedent \klˆse“s\ (calling) from the cognate accusative \hˆn\ with \eklˆthˆte\ (first aorist passive indicative of \kale“\, to call. For the list of virtues here see strkjv@Colossians:3:12|. To \anechomenoi allˆl“n\ (Colossians:3:13|) Paul here adds "in love" (\en agapˆi\), singled out in strkjv@Colossians:3:14|.

rwp@Ephesians:4:3 @{The unity} (\tˆn henotˆta\). Late and rare word (from \heis\, one), in Aristotle and Plutarch, though in N.T. only here and verse 13|. {In the bond of peace} (\en t“i sundesm“i tˆs eirˆnˆs\). In strkjv@Colossians:3:14| \agapˆ\ (love) is the \sundesmos\ (bond). But there is no peace without love (verse 2|).

rwp@Ephesians:4:4 @{One body} (\hen s“ma\). One mystical body of Christ (the spiritual church or kingdom, cf. strkjv@1:23; strkjv@2:16|). {One Spirit} (\hen pneuma\). One Holy Spirit, grammatical neuter gender (not to be referred to by "it," but by "he"). {In one hope} (\en miƒi elpidi\). The same hope as a result of their calling for both Jew and Greek as shown in chapter 2|.

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

rwp@Ephesians:4:7 @{According to the measure of the gifts of Christ} (\kata to metron tˆs d“reas tou Christou\). Each gets the gift that Christ has to bestow for his special case. See strkjv@1Corinthians:12:4ff.; strkjv@Romans:12:4-6|.

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

rwp@Ephesians:4:13 @{Till we all attain} (\mechri katantˆs“men hoi pantes\). Temporal clause with purpose idea with \mechri\ and the first aorist active subjunctive of \katanta“\, late verb, to come down to the goal (Phillipians:3:11|). "The whole" including every individual. Hence the need of so many gifts. {Unto the unity of the faith} (\eis tˆn henotˆta tˆs piste“s\). "Unto oneness of faith" (of trust) in Christ (verse 3|) which the Gnostics were disturbing. {And of the knowledge of the Son of God} (\kai tˆs epign“se“s tou huiou tou theou\). Three genitives in a chain dependent also on \tˆn henotˆta\, "the oneness of full (\epi-\) knowledge of the Son of God," in opposition to the Gnostic vagaries. {Unto a full-grown man} (\eis andra teleion\). Same figure as in strkjv@2:15| and \teleios\ in sense of adult as opposed to \nˆpioi\ (infants) in 14|. {Unto the measure of the stature} (\eis metron hˆlikias\). Songs:apparently \hˆlikia\ here as in strkjv@Luke:2:52|, not age (John:9:21|). Boys rejoice in gaining the height of a man. But Paul adds to this idea "the fulness of Christ" (\tou plˆr“matos tou Christou\), like "the fulness of God" in strkjv@3:19|. And yet some actually profess to be "perfect" with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal.

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

rwp@Ephesians:4:15 @{In love} (\en agapˆi\). If truth were always spoken only in love! {May grow into him} (\auxˆs“men eis auton\). Supply \hina\ and then note the final use of the first aorist active subjunctive. It is the metaphor of verse 13| (the full-grown man). We are the body and Christ is the Head. We are to grow up to his stature.

rwp@Ephesians:4:30 @{Grieve not the Holy Spirit of God} (\mˆ lupeite to pneuma to hagion tou theou\). "Cease grieving" or "do not have the habit of grieving." Who of us has not sometimes grieved the Holy Spirit? {In whom} (\en h“i\). Not "in which." {Ye were sealed} (\esphragisthˆte\). See strkjv@1:13| for this verb, and strkjv@1:14| for \apolutr“se“s\, the day when final redemption is realized.

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

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

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

rwp@Ephesians:5:14 @{Wherefore he saith} (\dio legei\). Apparently a free adaptation of strkjv@Isaiah:26:19; strkjv@60:1|. The form \anasta\ for \anastˆthi\ (second person singular imperative second aorist active of \anistˆmi\) occurs in strkjv@Acts:12:7|. {Shall shine} (\epiphausei\). Future active of \epiphausk“\, a form occurring in Job:(Job:25:5; strkjv@31:26|), a variation of \epiph“sk“\. The last line suggests the possibility that we have here the fragment of an early Christian hymn like strkjv@1Timothy:3:16|.

rwp@Ephesians:5:19 @{To the Lord} (\t“i Kuri“i\). The Lord Jesus. In strkjv@Colossians:3:16| we have \t“i the“i\ (to God) with all these varieties of praise, another proof of the deity of Christ. See strkjv@Colossians:3:16| for discussion.

rwp@Ephesians:5:20 @{In the name of our Lord Jesus Christ} (\en onomati tou Kuriou hˆm“n Iˆsou Christou\). Jesus had told the disciples to use his name in prayer (John:16:23f.|). {To God, even the Father} (\t“i the“i kai patri\). Rather, "the God and Father."

rwp@Ephesians:5:23 @{For the husband is the head of the wife} (\hoti anˆr estin kephalˆ tˆs gunaikos\). "For a husband is head of the (his) wife." No article with \anˆr\ or \kephalˆ\. {As Christ also is the head of the church} (\h“s kai ho Christos kephalˆ tˆs ekklˆsias\). No article with \kephalˆ\, "as also Christ is head of the church." This is the comparison, but with a tremendous difference which Paul hastens to add either in an appositional clause or as a separate sentence. {Himself the saviour of the body} (\autos s“tˆr tou s“matos\). He means the church as the body of which Christ is head and Saviour.

rwp@Ephesians:5:25 @{Even as Christ also loved the church} (\kath“s kai ho Christos ˆgapˆsen tˆn ekklˆsian\). This is the wonderful new point not in strkjv@Colossians:3:19| that lifts this discussion of the husband's love for his wife to the highest plane.

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

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

rwp@Ephesians:5:28 @{Even so ought} (\hout“s opheilousin\). As Christ loves the church (his body). And yet some people actually say that Paul in strkjv@1Corinthians:7| gives a degrading view of marriage. How can one say that after reading strkjv@Ephesians:5:22-33| where the noblest picture of marriage ever drawn is given?

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

rwp@Ephesians:5:31 @{For this cause} (\anti toutou\). "Answering to this" = \heneken toutou\ of strkjv@Genesis:2:24|, in the sense of \anti\ seen in \anth' h“n\ (Luke:12:3|). This whole verse is a practical quotation and application of the language to Paul's argument here. In strkjv@Matthew:19:5| Jesus quotes strkjv@Genesis:2:24|. It seems absurd to make Paul mean Christ here by \anthr“pos\ (man) as some commentators do.

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

rwp@Ephesians:5:33 @{Nevertheless} (\plˆn\). "Howbeit," not to dwell unduly (Abbott) on the matter of Christ and the church. {Do ye also severally love} (\kai humeis hoi kath' hena hekastos agapƒt“\). An unusual idiom. The verb \agapƒt“\ (present active imperative) agrees with \hekastos\ and so is third singular instead of \agapƒte\ (second plural) like \humeis\. The use of \hoi kath' hena\ after \humeis\ = " ye one by one " and then \hekastos\ takes up (individualizes) the "one" in partitive apposition and in the third person. {Let the wife see that she fear} (\hˆ gunˆ hina phobˆtai\). There is no verb in the Greek for "let see" (\blepet“\). For this use of \hina\ with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see strkjv@Mark:5:23; strkjv@Matthew:20:32; strkjv@1Corinthians:7:29; strkjv@2Corinthians:8:7; strkjv@Ephesians:4:29; strkjv@5:33| (Robertson, _Grammar_, p. 994). "Fear" (\phobˆtai\, present middle subjunctive) here is "reverence."

rwp@Ephesians:6:3 @{That it may be well with thee} (\hina eu soi genˆtai\). From strkjv@Exodus:20:12|, "that it may happen to thee well." {And thou mayest live long on the earth} (\kai esˆi makrochronios epi tˆs gˆs\). Here \esˆi\ (second person singular future middle) takes the place of \genˆi\ in the LXX (second person singular second aorist middle subjunctive). \Makrochronios\ is a late and rare compound adjective, here only in N.T. (from LXX, strkjv@Exodus:20:12|).

rwp@Ephesians:6:4 @{Provoke not to anger} (\mˆ parorgizete\). Rare compound, both N.T. examples (here and strkjv@Romans:10:19|) are quotations from the LXX. The active, as here, has a causative sense. Parallel in sense with \mˆ erethizete\ in strkjv@Colossians:3:21|. Paul here touches the common sin of fathers. {In the chastening and admonition of the Lord} (\en paideiƒi kai nouthesiƒi tou kuriou\). \En\ is the sphere in which it all takes place. There are only three examples in the N.T. of \paideia\, old Greek for training a \pais\ (boy or girl) and so for the general education and culture of the child. Both papyri and inscriptions give examples of this original and wider sense (Moulton and Milligan, _Vocabulary_). It is possible, as Thayer gives it, that this is the meaning here in strkjv@Ephesians:6:4|. In strkjv@2Timothy:3:16| adults are included also in the use. In strkjv@Hebrews:12:5,7,11| the narrower sense of "chastening" appears which some argue for here. At any rate \nouthesia\ (from \nous, tithˆmi\), common from Aristophanes on, does have the idea of correction. In N.T. only here and strkjv@1Corinthians:10:11; strkjv@Titus:3:10|.

rwp@Ephesians:6:6 @{But as servants of Christ} (\all' h“s douloi Christou\). Better "slaves of Christ" as Paul rejoiced to call himself (Phillipians:1:1|). {Doing the will of God} (\poiountes to thelˆma tou theou\). Even while slaves of men.

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

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

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

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

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

rwp@Ephesians:6:19 @{That utterance may be given unto me} (\hina moi dothˆi logos\). Final clause with \hina\ and first aorist passive subjunctive of \did“mi\, to give. See a like request in strkjv@Colossians:4:3|. Paul wishes their prayer for courage for himself.

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

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

rwp@Ephesians:6:23 @{Love and faith} (\agapˆ meta piste“s\). Love of the brotherhood accompanied by faith in Christ and as an expression of it.

rwp@Info_Epistles-General

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-General @ ORDER AND DATES The oldest Greek manuscripts give these General Epistles immediately after the Acts, and Westcott and Hort so print them in their Greek New Testament. But the English Versions follow the Textus Receptus and put them just before the Apocalypse. The order of the seven letters varies greatly in the different manuscripts, though usually James comes first and Jude:last (as the last accepted and the least known of the four authors). It is possible that the order of James, Peter, and John (omitting Jude) represented a sort of chronological precedence in some minds. It is possible also that no importance is to be attached to this order. Certainly John wrote last and after the destruction of Jerusalem, while the others come before that great event if they are genuine, as I believe, though there are difficulties of a serious nature concerning II Peter. James may be very early. If so, these seven Epistles are scattered all the way from A.D. 45 to 90. They have no connection with one another save in the case of the Epistles of Peter and Jude.

rwp@Info_Epistles-General @ IMPORTANCE OF THE GENERAL EPISTLES Without them we should be deprived of much concerning three outstanding personalities in early Christianity. We should know much less of "James, and Cephas, and John, they who were reputed to be pillars" (Galatians:2:9|). We should know less also of the Judaic (not Judaizing) form of Christianity seen in the Epistles of James and Jude:in contrast with, though not opposed to, the Pauline type. In Peter's Epistles we see, indeed, a mediating position without compromise of principle, for Peter in the Jerusalem Conference loyally supported Paul and Barnabas even if he did flicker for a moment later in Antioch. In the Johannine Epistles we see the great Eagle soar as in his Gospel in calm serenity in spite of conflict with the Gnostics who struck at the very life of Christianity itself. "The only opposition which remains worthy of a Christian's consideration is that between light and darkness, truth and falsehood, love and hate, God and the world, Christ and Antichrist, life and death" (Plummer). Songs:we can be grateful for the preservation of these little Epistles which reveal differences in the development of the great Christian leaders and the adaptation of the gospel message to changing world conditions then and now. Info_Epistles-Pastorial

rwp@Info_Epistles-Pastorial @ THE FOURTH GROUP THE PASTORAL EPISTLES FIRST TIMOTHY TITUS SECOND TIMOTHY A.D. 65 TO 68 BY WAY OF INTRODUCTION It is necessary to discuss introductory matters concerning the three because they are common to them all. It is true that some modern scholars admit as Pauline the personal passages in strkjv@2Timothy:1:15-18; strkjv@4:9-22| while they deny the genuineness of the rest. But that criticism falls by its own weight since precisely the same stylistic characteristics appear in these admitted passages as in the rest and no earthly reason can be advanced for Paul's writing mere scraps or for the omission of the other portions and the preservation of these by a second century forger.

rwp@Info_Epistles-Pastorial @ The external evidence for the Pauline authorship is strong and conclusive (Clement, Polycarp, Irenaeus, Tertullian, Theophilus, the Muratorian Canon). "Traces of their circulation in the church before Marcion's time are clearer than those which can be found for Romans and II Corinthians" (Zahn, _Introduction to the N.T._, tr. II, p. 85). Marcion and Tatian rejected them because of the condemnation of asceticism by Paul.

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@Info_Epistles-Pastorial @ The conclusion of Lock is that "either they are genuine 'letters' or artificial 'Epistles'" (_Int. Crit. Comm._, p. XXV). If not genuine, they are forgeries in Paul's name (pseudepigraphic). "The argument from style is in favour of the Pauline authorship, that from vocabulary strongly, though not quite conclusively, against it" (Lock, _Op. Cit._, p. XXIX). I should put the case for the Pauline authorship more strongly than that and shall treat them as Paul's own. Parry (_Comm._, p. CXIII) well says: "It is not reasonable to expect that a private letter, addressed to a personal friend, for his own instruction and consideration, should exhibit the same features as a letter addressed to a community for public, oral communication."

rwp@Info_Epistles-Pastorial @ Special Books on the Pastoral Epistles (besides Introductions to the N.T., Apostolic History, Lives of Paul, the Epistles of Paul as a whole): Belser (1907), Bernard (_Cambridge Gr. T., 1899), E. F. Brown (_Westminster_, 1917), Bowen (_Dates of P. Letters_, 1900), Dibelius (_Handbuch_, 1913), Ellicott (1883), P. Fairbairn, P. N. Harrison (_Problem of the Past. Eps._, 1921), Harvey (1890), Hesse (_Die Entst._, 1889), Humphreys (_Camb. B._, 1897), Huther (1890), H. J. Holtzmann (1880), James (_Genuineness and Authorship of P. Eps._, 1906), Kohler (_Schriften N.T._, 2 Aufl. 1907), Knabenbauer (1913), Kraukenberg (1901), Laughlin (_Past. Eps. in Light of One Rom. Imp._, 1905), Lilley (1901), W. Lock (_Int. & Crit. Comm._, 1924), Lutgert (_Die Irrlehre d. P._, 1909), Maier (_Die Hauptprobleme d. P._, 1910), Mayer (1913), Meinertz (1913), Michaelis, W (Pastoralbriefe etc. zur Echtheitsfrage der Pastoralbriefe, 1930), Niebergall (_Handbuch_, 1909), Parry (1920), Plummer (_Exp. B._, 1896), Pope (1901), Riggenbach (1898), Stock (_Plain Talks on_, 1914), Strachan (_Westm. N.T._, 1910), von Soden (_Hand-Comm._, 1891), Wace (_Sp. Comm._, 1885), B. Weiss (_Meyer Komm._, ed. 5, 1886), White (Exp. Grk. T., 1910), Wohlenberg (_Zahn's Komm._, 1906). Info_Epistles-Paul

rwp@Info_Epistles-Paul @ THE EPISTLES OF PAUL BY WAY OF INTRODUCTION IMPORTANCE OF PAUL'S WORK It is impossible to put too much emphasis on the life and work of Paul as the great interpreter of Christ. He has been misunderstood in modern times as he was during his career. Some accuse him of perverting the pure gospel of Christ about the Kingdom of God into a theological and ecclesiastical system. He has been accused of rabbinizing the gospel by carrying over his Pharisaism, while others denounce him for Hellenizing the gospel with Greek philosophy and the Greek mystery-religions. But out of all the welter of attacks Paul's Epistles stand as the marvellous expression of his own conception of Christ and the application of the gospel to the life of the Christians in the Graeco-Roman world in which they lived by eternal principles that apply to us today. In order to understand Paul's Epistles one must know the Acts of the Apostles in which Luke has drawn with graphic power the sudden change of the foremost opponent of Christ into the chief expounder and proclaimer of the gospel of the Risen Christ. The Acts and the Epistles supplement each other in a marvellous way, though chiefly in an incidental fashion. It is by no means certain that Luke had access to any of Paul's Epistles before he wrote the Acts, though that was quite possible for the early Epistles. It does not greatly matter for Luke had access to Paul himself both in Caesarea and in Rome. The best life of Paul one can get comes by combining the Acts with the Epistles if he knows how to do it. Paul is Luke's hero, but he has not overdrawn the picture in the Acts as is made clear by the Epistles themselves which reveal his own grasp and growth. The literature on Paul is vast and constantly growing. He possesses a fascination for students of the New Testament and of Christianity. It is impossible here to allude even to the most important in so vast a field. Conybeare and Howson's _Life and Epistles of St. Paul_ still has value. Sir W. M. Ramsay has a small library on Paul and his Epistles. Stalker's masterful little book on Paul still grips men as does the work of Sabatier. Deissmann's _St. Paul _ continues to throw light on the great Apostle to the Gentiles. Those who wish my own view at greater length will find them in my various books on Paul (_Epochs in the Life of Paul_, _Paul the Interpreter of Christ_, etc.).

rwp@Info_Epistles-Paul @ THE REASON FOR HIS EPISTLES In a real sense Paul's Epistles are tracts for the times, not for the age in general, but to meet real emergencies. He wrote to a particular church or group of churches or persons to meet immediate needs brought to his attention by messengers or letters. Dr. Deissmann contends strongly for the idea of calling Paul's Epistles "letters" rather than "Epistles." He gives a studied literary character to "epistles" as more or less artificial and written for the public eye rather than for definite effect. Four of Paul's Epistles are personal (those to Philemon, Titus, and Timothy) beyond a doubt, but in these which can properly be termed personal letters there are the principles of the gospel applied to personal, social, and ecclesiastical problems in such a pungent fashion that they possess permanent value. In the earliest group of Paul's Epistles, he reminds the Thessalonians of the official character of the Epistle which was meant for the church as a whole (1Thessalonians:5:27|). He says also: "But if any one does not obey our word by the epistle, mark this one, not to associate with him, that he may be put to shame" (2Thessalonians:3:14|). He calls attention to his signature as proof of the genuineness of every epistle (2Thessalonians:3:17|). He gave directions for the public reading of his epistles (Colossians:4:16|). He regarded them as the expression of God's will through the life of the churches and he put his whole heart into them. Two great controversies stirred Paul's life. That with the Judaizers called forth the great doctrinal group (I Corinthians, II Corinthians, Galatians, Romans). That with the Gnostics occasioned the Epistles to the Colossians and the Ephesians (Laodiceans) and this controversy ran on into the Pastoral Epistles. Each Epistle had its particular occasion which will be pointed out in due season. But even in the short ones like Philippians, Colossians and Ephesians Paul deals with the sublimest of all themes, the Person of Christ, with a masterfulness never equalled elsewhere. Even in I Corinthians, which deals so largely with church problems in Corinth, two great chapters rise to the heights of real eloquence (Chapter strkjv@1Corinthians:13| on Love and Chapter strkjv@1Corinthians:15| on the Resurrection). Romans, the greatest of his Epistles, has the fullest discussion of Paul's gospel of grace and Chapter strkjv@1Corinthians:8| has a sweep of imagination and a grasp of faith unsurpassed. Hence, while denying to Paul the artificial rules of the rhetoricians attributed to him by Blass, I cannot agree that Paul's church Epistles are mere incidental letters. It is not a question whether Paul was writing for posterity or for the present emergency. He wrote for the present emergency in the most effective possible way. He brought the whole gospel message to bear upon the varied and pressing problems of the early Christians in the power of the Holy Spirit with the eloquence of a mind all ablaze with the truth and with a heart that yearned for their souls for Christ. They are not literary epistles, but they are more than personal letters. They are thunderbolts of passion and power that struck centre and that strike fire now for all who will take the trouble to come to them for the mind of Christ that is here.

rwp@Info_Epistles-Paul @ DATES OF HIS EPISTLES Unfortunately there is not complete agreement among scholars as to the dates of some of Paul's Epistles. Baur denied the Pauline authorship of all the Epistles save I and II Corinthians, Galatians, Romans. Today some deny that Paul wrote the Pastoral Epistles, though admitting the others. Some admit Pauline fragments even in the Pastoral Epistles, but more about this when these Epistles are reached. There is more doubt about the date of Galatians than any of the others. Lightfoot put it just before Romans, while Ramsay now makes it the earliest of all. The Epistle itself has no notes of place or time. The Epistles to the Thessalonians were written from Corinth after Timothy had been sent from Athens by Paul to Thessalonica (1Thessalonians:3:1f.|) and had just returned to Paul (1Thessalonians:3:6|) which we know was in Corinth (Acts:18:5|) shortly before Gallio came as Proconsul of Achaia (Acts:18:12|). We can now feel certain from the new "acclamation" of Claudius in the inscription at Delphi recently explained by Deissmann in his _St. Paul_ that the Thessalonian Epistles were written 50 to 51 A.D. We know also that he wrote I Corinthians while in Ephesus (1Corinthians:16:8|) and before pentecost, though the precise year is not given. But he spent three years at Ephesus in round numbers (Acts:19:8,10; strkjv@20:31|) and he wrote just before he left, probably spring of A.D. 54 or 55. He wrote II Corinthians from Macedonia shortly after leaving Ephesus (2Corinthians:2:12|) ] apparently the same year. Romans was written from Corinth and sent by Phoebe of Cenchreae (Romans:16:1f.|) unless strkjv@Romans:16| be considered a separate Epistle to Ephesus as some hold, a view that does not commend itself to me. Deissmann (_New Testament in the Light of Modern Research_, p. 33) accepts a modern theory that Ephesus was the place of the writing of the first prison Epistles (Philippians, Philemon, Colossians, Ephesians) as well as I Corinthians and Galatians and dates them all between A.D. 52 and 55. But we shall find that these prison Epistles most naturally fall to Rome between A.D. 61 and 63. If the Pastoral Epistles are genuine, as I hold, they come between A.D. 65 and 68. Bartlet argues for a date before A.D. 64, accepting the view that Paul was put to death then. But it is still far more probable that Paul met his death in Rome in A.D. 68 shortly before Nero's death which was June 8, A.D. 68. It will thus be seen that the dates of several of the Epistles are fairly clear, while some remain quite uncertain. In a broad outlook they must all come between A.D. 50 and 68.

rwp@Info_Epistles-Paul @ FOUR GROUPS OF PAULINE EPISTLES I. First Thessalonians. | Second Thessalonians. | A.D. 50 to 51. Chief topic Eschatology. To correct misconceptions in Thessalonica. II. First Corinthians. | Second Corinthians | Galatians | A.D. 54 to 57. Romans. | Chief topic Justification by Faith. Defence against the Judaizers. III. Philippians. | Philemon. | Colossians. | A.D. 61 to 63. Ephesians (Laodiceans). Chief topic Christology. Defence against the Gnostic perversions of the Person of Christ. IV. First Timothy. | Titus. | A.D. 65 to 68. Second Timothy. | Ecclesiastical Problems to the fore. DEVELOPMENT IN PAUL'S THEOLOGY

rwp@Info_Epistles-Paul @ The study of Paul's Epistles in the order of their writing is the best possible way of seeing his own growth as a theologian and interpreter of Christ. Sabatier long ago laid emphasis on this point in his book _The Apostle Paul_ as did Matheson in _The Spiritual Development of Paul_. It is a tragedy to have to read Paul's Epistles as printed in the usual Greek text of Westcott and Hort and the English translations, beginning with Romans and ending with Philemon. In the manuscripts that give Paul's Epistles Romans comes first as the largest and most important, but Titus and Philemon come after II Timothy (the last just before his death). We know something of Paul's early preaching how he laid emphasis on the Messiahship of Jesus proven by his resurrection, Paul himself having seen the Risen Christ (Acts:9:22|). This conviction and experience lay at the foundation of all his work and he never faltered concerning it (Acts:17:3). In the earliest sermon of which we have a full report Paul proclaims justification by faith in Christ with forgiveness of sins (Acts:13:38f.|), blessings not obtained by the law of Moses. In the unfolding life of Paul he grappled with great problems of Jewish rabbinism and Greek philosophy and mystery-religions and Paul himself grew in stature as he courageously and victoriously faced Judaizer and Gnostic. There are scholars who claim that Paul surrendered to the appeal of Gnostic sacramentarianism and so went back on his great doctrine of justification by faith, not by works. It will be shown at the proper time that this view misinterprets Paul's attitude. The events given by Luke in the Acts fit in with the self-revelation of Paul in his own Epistles as we read them. Each one of the four groups of Epistles has a slightly different style and vocabulary as is natural when one comes to think of it. The same thing is true of the plays of Shakespeare and the poems of Milton. Style is the man, Buffon says. Yes, but style is also a function of the subject. Particularly is this true of vocabulary which has to vary with the different topics treated. But style in the same man varies with different ages. Ripened old age mellows the exuberance of youth and the passionate vehemence of manhood. We shall see Paul himself in his Epistles, letting himself go in various ways and in different moods. But in all the changing phases of his life and work there is the same masterful man who glories in being the slave of Jesus Christ and the Apostle to the Gentiles. The passion of Paul is Christ and one can feel the throb of the heart of the chief of sinners who became the chief of saints in all his Epistles. There is the Pauline glow and glory in them all.

rwp@Info_Epistles-Paul @ SOME BOOKS ON THE PAULINE EPISTLES Bate, _As a Whole Guide to the Epistles of St. Paul_ (1927). Bonnet-Schroeder, _Epitres de Paul_ (4 ed. 1912). Champlain, _The Epistles of Paul_ (1906). Clemen, _Einheitlichkeit d. paul. Briefe_ (1894). Conybeare and Howson, _Life and Epistles of St. Paul_. Drummond, _The Epistles of Paul the Apostle_ (1899). Hayes, _Paul and His Epistles_ (1915). Heinrici, _Die Forschungen uber die paul. Briefe_ (1886). Lake, _The Earlier Epistles of St. Paul_ (1915). Lewin, _Life and Epistles of St. Paul_. (1875). Neil, _The Pauline Epistles_ (1906). Scott, _The Pauline Epistles_ (1909). Shaw, _The Pauline Epistles_ (1903). Vischer, _Die Paulusbriefe_ (1910). Voelter, _Die Composition der paul. Haupt Briefe_ (1890). Voelter, _Paulus und seine Briefe_ (1905). Way, _The Letters of Paul to Seven Churches and Three Friends_ (1906) Weinel, _Die Echtheit der paul. Hauptbriefe_ (1920). Weiss, B., _Present Status of the Inquiry Concerning the Genuineness of the Pauline Epistles_ (1901). Weiss, B., _Die Paulinische Briefe_ (1902). Wood, _Life, Letters, and Religion of St. Paul_ (1925). strkjv@Galatians:1:1 @{Not from men, neither through men} (\ouk ap' anthr“p“n oude di' anthr“pou\). The bluntness of Paul's denial is due to the charge made by the Judaizers that Paul was not a genuine apostle because not one of the twelve. This charge had been made in Corinth and called forth the keenest irony of Paul (2Corinthians:10-12|). In strkjv@Galatians:1; 2| Paul proves his independence of the twelve and his equality with them as recognized by them. Paul denies that his apostleship had a human source (\ouk ap' anthr“p“n\) and that it had come to him through (\di' anthr“pou\) a human channel (Burton). {But through Jesus Christ and God the Father} (\alla dia Iˆsou Christou kai theou patros\). The call to be an apostle came to Paul through Jesus Christ as he claimed in strkjv@1Corinthians:9:1| and as told in strkjv@Acts:9:4-6; strkjv@22:7ff.; strkjv@26:16ff|. He is apostle also by the will of God. {Who raised him from the dead} (\tou egeirantos auton ek nekr“n\). And therefore Paul was qualified to be an apostle since he had seen the Risen Christ (1Corinthians:9:1; strkjv@15:8f.|). This verb \egeir“\ is often used in N.T. for raising from the sleep of death, to wake up the dead.

rwp@Galatians:1:2 @{All the brethren which are with me} (\hoi sun emoi pantes adelphoi\). The same phrase in strkjv@Phillipians:4:21| in distinction from the saints in verse 22|. Probably the small company of travelling companions. {Unto the churches of Galatia} (\tais ekklˆsiais tˆs Galatias\). A circular letter therefore to all the churches in the province (both South Galatia and North Galatia if he really laboured there).

rwp@Galatians:1:3 @{Grace to you and peace} (\charis humin kai eirˆnˆ\). As in I Thess., II Thess., I Cor., II Cor. (already written) and in all the later Epistles save that in I and II Timothy "mercy" is added. But this customary salutation (see on ¯1Thessalonians:1:1|) is not a perfunctory thing with Paul. He uses it here even when he has so much fault to find just as he did in I and II Corinthians.

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

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

rwp@Galatians:1:7 @{Which is not another} (\ho ouk estin allo\). It is no "gospel" (good news) at all, but a yoke of bondage to the law and the abolition of grace. There is but one gospel and that is of grace, not works. The relative \ho\ (which) refers to \heteron euaggelion\ (a different gospel) "taken as a single term and designating the erroneous teachings of the Judaizers" (Burton). {Only} (\ei mˆ\). Literally, "except," that is, "Except in this sense," "in that it is an attempt to pervert the one true gospel" (Lightfoot). {Who disturb you} (\hoi tarassontes\). The disturbers. This very verb \tarass“\ is used in strkjv@Acts:17:8| of the Jews in Thessalonica who "disturbed" the politarchs and the people about Paul. {Would pervert} (\thelontes metastrepsai\). "Wish to turn about," change completely as in strkjv@Acts:2:20; strkjv@James:4:9|. The very existence of the gospel of Christ was at stake.

rwp@Galatians:1:8 @{If we} (\ean hˆmeis\). Condition of third class (\ean\ and aorist middle subjunctive \euaggelisˆtai\). Suppose I (literary plural) should turn renegade and preach "other than" (\par' ho\), "contrary to that which we preached." Preachers have turned away from Christ, alas, and preached "humanism" or some other new-fangled notion. The Jews termed Paul a renegade for leaving Judaism for Christianity. But it was before Paul had seen Christ that he clung to the law. Paul is dogmatic and positive here, for he knows that he is standing upon solid ground, the fact of Christ dying for us and rising again. He had seen the Risen Jesus Christ. No angel can change Paul now. {Let him be anathema} (\anathema est“\). See on ¯1Corinthians:12:3| for this word.

rwp@Galatians:1:11 @{Which was preached} (\to euaggelisthen\). Play on the word \euaggelion\ by first aorist passive participle of \euaggeliz“\, "the gospel which was gospelized by me." {It is not after man} (\ouk estin kata anthr“pon\). Not after a human standard and so he does not try to conform to the human ideal. Paul alone (1Corinthians:3:3; strkjv@9:8; strkjv@15:32; strkjv@Romans:3:15|) in the N.T. uses this old and common idiom.

rwp@Galatians:1:12 @{Nor was I taught it} (\oute edidachthˆn\). He did not receive it "from man" (\para anthr“p“n\, which shuts out both \apo\ and \dia\ of verse 1|), whether Peter or any other apostle, nor was he taught it in the school of Gamaliel in Jerusalem or at the University of Tarsus. He "received" his gospel in one way, "through revelation of Jesus Christ" (\di' apokalupse“s Iˆsou Christou\). He used \parelabon\ in strkjv@1Corinthians:15:3| about the reception of his message from Christ. It is not necessary to say that he had only one (because of the aorist active \parelabon\, from \paralamban“\, for it can very well be constative aorist) revelation (unveiling) from Christ. In fact, we know that he had numerous visions of Christ and in strkjv@1Corinthians:11:23| he expressly says concerning the origin of the Lord's Supper: "I received (\parelabon\, again) from the Lord." The Lord Jesus revealed his will to Paul.

rwp@Galatians:1:13 @{My manner of life} (\tˆn emˆn anastrophˆn\). Late word in this sense from Polybius on from \anastrephomai\. In the older writers it meant literally "return" or "turning back." See strkjv@1Peter:1:15|. It is absent in this sense in the papyri though the verb is common. {In the Jews' religion} (\en t“i Ioudaism“i\). "In Judaism." The word in N.T. only here and next verse, already in II Macc. strkjv@2:21; strkjv@8:1; strkjv@14:38; IV Macc. strkjv@4:26. In these passages it means the Jewish religion as opposed to the Hellenism that the Syrian Kings were imposing upon the Jews. Songs:later Justin Martyr (386 D) will use \Christianismos\ for Christianity. Both words are made from verbs in \-iz“\. {Beyond measure} (\kath' huperbolˆn\). "According to excess" (throwing beyond, \huperbolˆ\). {I persecuted} (\edi“kon\). Imperfect active, "I used to persecute" (see strkjv@Acts:7-9| for the facts). {Made havock of it} (\eporthoun autˆn\). Customary action again, imperfect of old verb \porthe“\, to lay waste, to sack. In N.T. only here, verse 23|, and strkjv@Acts:9:31| (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind.

rwp@Galatians:1:14 @{I advanced} (\proekopton\). Imperfect active again of \prokopt“\, old verb, to cut forward (as in a forest), to blaze a way, to go ahead. In N.T. only here, strkjv@Romans:13:12; strkjv@2Timothy:2:16; strkjv@3:9,13|. Paul was a brilliant pupil under Gamaliel. See strkjv@Phillipians:3:4-6|. He was in the lead of the persecution also. {Beyond many of mine own age} (\huper pollous sunˆliki“tas\). Later compound form for the Attic \hˆliki“tˆs\ which occurs in Dion Hal. and inscriptions (from \sun\, with, and \hˆlikia\, age). Paul modestly claims that he went "beyond" (\huper\) his fellow-students in his progress in Judaism. {More exceedingly zealous} (\perissoter“s zˆlotˆs\). Literally, "more exceedingly a zealot." See on ¯Acts:1:13; strkjv@21:20; strkjv@1Corinthians:14:12|. Like Simon Zelotes. {For the traditions of my fathers} (\t“n patrik“n mou paradose“n\). Objective genitive after \zˆlotˆs\. \Patrik“n\ only here in N.T., though old word from \patˆr\ (father), paternal, descending from one's father. For \patr“ios\ see strkjv@Acts:22:3,14|. Tradition (\paradosis\) played a large part in the teaching and life of the Pharisees (Mark:7:1-23|). Paul now taught the Christian tradition (2Thessalonians:2:15|).

rwp@Galatians:1:15 @{It was the good pleasure of God} (\eudokˆsen ho theos\). Paul had no doubt about God's purpose in him (1Thessalonians:2:8|). {Who separated me} (\ho aphorisas me\). \Aphoriz“\ is old word (from \apo\ and \horos\) to mark off from a boundary or line. The Pharisees were the separatists who held themselves off from others. Paul conceives himself as a spiritual Pharisee "separated unto the gospel of God" (Romans:1:1|, the same word \aph“rismenos\). Before his birth God had his plans for him and called him.

rwp@Galatians:1:16 @{To reveal his Son in me} (\apokalupsai ton huion autou en emoi\). By "in me" (\en emoi\) Paul can mean to lay emphasis on his inward experience of grace or he may refer objectively to the vision of Christ on the way to Damascus, "in my case." Paul uses \en emoi\ in this sense (in my case) several times (verse 24; strkjv@2Corinthians:13:3; strkjv@Phillipians:1:30; strkjv@1Timothy:1:16|). Once (1Corinthians:14:11|) \en emoi\ is almost equivalent to the dative (to me). On the whole Lightfoot seems correct here in taking it to mean "in my case," though the following words suit either idea. Certainly Paul could not preach Christ among the Gentiles without the rich inward experience and in the objective vision he was called to that task. {I conferred not with flesh and blood} (\ou prosanethemˆn sarki kai haimati\). Second aorist middle indicative of \prosanatithˆmi\, old verb, double compound (\pros, ana\), to lay upon oneself in addition, to betake oneself to another, to confer with, dative case as here. In N.T. only here and strkjv@2:6|.

rwp@Galatians:1:17 @{Before me} (\pro emou\). The Jerusalem apostles were genuine apostles, but so is Paul. His call did not come from them nor did he receive confirmation by them. {Into Arabia} (\eis Arabian\). This visit to Arabia has to come between the two visits to Damascus which are not distinguished in strkjv@Acts:9:22f|. In verse 23| Luke does speak of "considerable days" and so we must place the visit to Arabia between verses 22,23|.

rwp@Galatians:1:18 @{Then after three years} (\epeita meta tria etˆ\). A round number to cover the period from his departure from Jerusalem for Damascus to his return to Jerusalem. This stay in Damascus was an important episode in Paul's theological readjustment to his new experience. {To visit Cephas} (\historˆsai Kˆphƒn\). First aorist infinitive of \histore“\, old verb (from \hist“r\, one who knows by inquiry), to gain knowledge by visiting. Only here in N.T. If we turn to strkjv@Acts:9:26-30|, we shall see that the visit of two weeks to Peter came after Barnabas endorsed Paul to the suspicious disciples in Jerusalem and probably while he was preaching in the city. It was a delightful experience, but Peter did not start Paul upon his apostleship. He visited him as an equal. Peter no doubt had much to say to Paul.

rwp@Galatians:1:22 @{And I was still unknown} (\ˆmˆn de agnoumenos\). Periphrastic imperfect passive of \agnoe“\, not to know. {By face} (\t“i pros“p“i\). Associative instrumental case. {Of Judea} (\tˆs Ioudaias\). As distinct from Jerusalem, for he had once scattered the church there and had revisited them before coming to Tarsus (Acts:9:26-30|). In strkjv@Acts:9:31| the singular of \ekklˆsia\ is used, but in a geographic sense for Judea, Samaria, and Galilee.

rwp@Galatians:1:23 @{They only heard} (\monon akouontes ˆsan\). Periphrastic imperfect, "They were only hearing from time to time." {That once persecuted us} (\ho di“k“n hˆmas pote\). Present active articular participle, a sort of participle of antecedent time suggested by \pote\, "the one who used to persecute us once upon a time." {The faith} (\tˆn pistin\). Here used in the sense of "the gospel" as in strkjv@Acts:6:7|.

rwp@Galatians:2:1 @{Then after the space of fourteen years I went up again} (\epeita dia dekatessar“n et“n palin anebˆn\) This use of \dia\ for interval between is common enough. Paul is not giving a recital of his visits to Jerusalem, but of his points of contact with the apostles in Jerusalem. As already observed, he here refers to the Jerusalem Conference given by Luke in strkjv@Acts:15| when Paul and Barnabas were endorsed by the apostles and elders and the church over the protest of the Judaizers who had attacked them in Antioch (Acts:15:1f.|). But Paul passes by another visit to Jerusalem, that in strkjv@Acts:11:30| when Barnabas and Saul brought alms from Antioch to Jerusalem and delivered them to "the elders" with no mention of the apostles who were probably out of the city since the events in strkjv@Acts:12| apparently preceded that visit and Peter had left for another place (Acts:12:17|). Paul here gives the inside view of this private conference in Jerusalem that came in between the two public meetings (Acts:15:4,6-29|). {With Barnabas} (\meta Barnabƒ\). As in strkjv@Acts:15:2|. {Taking Titus also with me} (\sunparalab“n kai Titon\). Second aorist active participle of \sunparalamban“\ the very verb used in strkjv@Acts:15:37f.| of the disagreement between Paul and Barnabas about Mark. Titus is not mentioned in Acts 15 nor anywhere else in Acts for some reason, possibly because he was Luke's own brother. But his very presence was a challenge to the Judaizers, since he was a Greek Christian.

rwp@Galatians:2:2 @{By revelation} (\kata apokalupsin\). In strkjv@Acts:15:2| the church sent them. But surely there is no inconsistency here. {I laid before them} (\anethemˆn autois\). Second aorist middle indicative of old word \anatithˆmi\, to put up, to place before, with the dative case. But who were the "them" (\autois\)? Evidently not the private conference for he distinguishes this address from that, "but privately" (\kat' idian\). Just place strkjv@Acts:15:4f.| beside the first clause and it is clear: "I laid before them the gospel which I preach among the Gentiles," precisely as Luke has recorded. Then came the private conference after the uproar caused by the Judaizers (Acts:15:5|). {Before them who were of repute} (\tois dokousin\). He names three of them (Cephas, James, and John). James the Lord's brother, for the other James is now dead (Acts:12:1f.|). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. Songs:far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord's brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Acts:11:1-18|). James was considered a very loyal Jew. {Lest by any means I should be running or had run in vain} (\mˆ p“s eis kenon trech“ ˆ edramon\). Negative purpose with the present subjunctive (\trech“\) and then by a sudden change the aorist indicative (\edramon\), as a sort of afterthought or retrospect (Moulton, _Prolegomena_, p. 201; Robertson, _Grammar_, p. 988). There are plenty of classical parallels. See also strkjv@1Thessalonians:3:5| for both together again.

rwp@Galatians:2:3 @{Being a Greek} (\Hellˆn “n\). Concessive participle, though he was a Greek. {Was compelled to be circumcised} (\ˆnagkasthˆ peritmˆthˆnai\). First aorist passive indicative of \anagkaz“\ and first aorist passive infinitive of \peritemn“\. Curiously enough some scholars interpret this language to mean that Paul voluntarily had Titus circumcised, instead of being compelled to do it, an impossible view in my opinion in the light of verse 5| and wholly inconsistent with the whole context. Paul means that he stood his ground against compulsion and all force.

rwp@Galatians:2:4 @{But because of the false brethren privately brought in} (\dia de tous pareisaktous pseudadelphous\). Late verbal adjective \pareisaktos\ from the double compound verb \pareisag“\, found in papyri in the sense of brought in by the side or on the sly as here. Evidently some of the Judaizers or sympathizers whom Paul had not invited had come in as often happens. Paul terms them "false brethren" like "the false apostles" in strkjv@2Corinthians:11:13| of the Judaizers in Corinth. {Who came in privily} (\hoitines pareisˆlthon\). Repetition of the charge of their slipping in unwanted (\pareiserchomai\, late double compound, in Plutarch, in N.T. only here and strkjv@Romans:5:20|). {To spy out} (\kataskopˆsai\). First aorist active infinitive of \kataskope“\, old Greek verb from \kataskopos\, a spy, to reconnoitre, to make a treacherous investigation. {That they might bring us into bondage} (\hina hˆmas katadoul“sousin\). Future active indicative of this old compound, to enslave completely (\kata-\) as in strkjv@2Corinthians:11:20|. Nowhere else in N.T. This was their purpose (\hina\ and future active indicative of this causative verb). It was as serious a conflict as this. Spiritual liberty or spiritual bondage, which?

rwp@Galatians:2:5 @{No, not for an hour} (\oude pros h“ran\). Pointed denial that he and Barnabas yielded at all "in the way of subjection" (\tˆi hupotagˆi\, in the subjection demanded of them). The compromisers pleaded for the circumcision of Titus "because of the false brethren" in order to have peace. The old verb \eik“\, to yield, occurs here alone in the N.T. See strkjv@2Corinthians:9:13| for \hupotagˆ\. {The truth of the gospel} (\hˆ alˆtheia tou euaggeliou\). It was a grave crisis to call for such language. The whole problem of Gentile Christianity was involved in the case of Titus, whether Christianity was to be merely a modified brand of legalistic Judaism or a spiritual religion, the true Judaism (the children of Abraham by faith). The case of Timothy later was utterly different, for he had a Jewish mother and a Greek father. Titus was pure Greek.

rwp@Galatians:2:6 @{Somewhat} (\ti\). Something, not somebody. Paul refers to the Big Three (Cephas, James, and John). He seems a bit embarrassed in the reference. He means no disrespect, but he asserts his independence sharply in a tangled sentence with two parentheses (dashes in Westcott and Hort). {Whatsoever they were} (\hopoioi pote ˆsan\). Literally, "What sort they once were." {Hopoioi} is a qualitative word (1Thessalonians:1:9; strkjv@1Corinthians:3:13; strkjv@James:1:24|). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of \de\ (but) in verse 6| seems to make a contrast between the three leaders and the pleaders for compromise in verses 4f|. {They, I say, imparted nothing to me} (\emoi gar ouden prosanethento\). He starts over again after the two parentheses and drops the construction \apo t“n dokount“n\ and changes the construction (anacoluthon) to \hoi dokountes\ (nominative case), the men of reputation and influences whom he names in verses 8f|. See the same verb in strkjv@1:16|. They added nothing in the conference to me. The compromisers tried to win them, but they finally came over to my view. Paul won his point, when he persuaded Peter, James, and John to agree with him and Barnabas in their contention for freedom for the Gentile Christians from the bondage of the Mosaic ceremonial law.

rwp@Galatians:2:7 @{But contrariwise} (\alla tounantion\). But on the contrary (accusative of general reference, \to enantion\). Songs:far from the three championing the cause of the Judaizers as some hoped or even the position of the compromisers in verses 4f.|, they came boldly to Paul's side after hearing the case argued in the private conference. This is the obvious interpretation rather than the view that Peter, James, and John first proposed the circumcision of Titus and afterwards surrendered to Paul's bold stand. {When they saw} (\idontes\). After seeing, after they heard our side of the matter. {That I had been intrusted with the gospel of the uncircumcision} (\hoti pepisteumai to euaggelion tˆs akrobustias\). Perfect passive indicative of \pisteu“\, to intrust, which retains the accusative of the thing (\to euaggelion\) in the passive voice. This clear-cut agreement between the leaders "denotes a distinction of sphere, and not a difference of type" (Lightfoot). Both divisions in the work preach the same "gospel" (not like strkjv@1:6f.|, the Judaizers). It seems hardly fair to the Three to suggest that they at first championed the cause of the Judaizers in the face of Paul's strong language in verse 5|.

rwp@Galatians:2:9 @{They who were reputed to be pillars} (\hoi dokountes stuloi einai\). They had that reputation (\dokountes\) and Paul accepts them as such. \Stuloi\, old word for pillars, columns, as of fire (Revelation:10:1|). Songs:of the church (1Timothy:3:15|). These were the Pillar Apostles. {Gave to me and Barnabas the right hands of fellowship} (\dexias ed“kan emoi kai Barnabƒi koin“nias\). Dramatic and concluding act of the pact for cooperation and coordinate, independent spheres of activity. The compromisers and the Judaizers were brushed to one side when these five men shook hands as equals in the work of Christ's Kingdom.

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

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

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

rwp@Galatians:2:17 @{We ourselves were found sinners} (\heurethˆmen kai autoi hamart“loi\). Like the Gentiles, Jews who thought they were not sinners, when brought close to Christ, found that they were. Paul felt like the chief of sinners. {A minister of sin} (\hamartias diakonos\). Objective genitive, a minister to sin. An illogical inference. We were sinners already in spite of being Jews. Christ simply revealed to us our sin. {God forbid} (\mˆ genoito\). Literally, "May it not happen." Wish about the future (\mˆ\ and the optative).

rwp@Galatians:2:19 @{I through the law died to the law} (\eg“ dia nomou nom“i apethanon\). Paradoxical, but true. See Rom strkjv@7:4,6| for picture of how the law waked Paul up to his real death to the law through Christ.

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

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

rwp@Galatians:3:1 @{Who did bewitch you?} (\tis humas ebaskanen?\). Somebody "fascinated" you. Some aggressive Judaizer (5:7|), some one man (or woman). First aorist active indicative of \baskain“\, old word kin to \phask“\ (\bask“\), to speak, then to bring evil on one by feigned praise or the evil eye (hoodoo), to lead astray by evil arts. Only here in the N.T. This popular belief in the evil eye is old (Deuteronomy:28:54|) and persistent. The papyri give several examples of the adjective \abaskanta\, the adverb \abaskant“s\ (unharmed by the evil eye), the substantive \baskania\ (witchcraft). {Before whose eyes Jesus Christ was openly set forth crucified} (\hois kat' ophthalmous Iˆsous Christos proegraphˆ estaur“menos\). Literally, "to whom before your very eyes Jesus Christ was portrayed as crucified." Second aorist passive indicative of \prograph“\, old verb to write beforehand, to set forth by public proclamation, to placard, to post up. This last idea is found in several papyri (Moulton and Milligan's _Vocabulary_) as in the case of a father who posted a proclamation that he would no longer be responsible for his son's debts. \Graph“\ was sometimes used in the sense of painting, but no example of \prograph“\ with this meaning has been found unless this is one. With that idea it would be to portray, to picture forth, a rendering not very different from placarding. The foolish Galatians were without excuse when they fell under the spell of the Judaizer. \Estaur“menos\ is perfect passive participle of \stauro“\, the common verb to crucify (from \stauros\, stake, cross), to put on the cross (Matthew:20:19|), same form as in strkjv@1Corinthians:2:2|.

rwp@Galatians:3:3 @{Are ye now perfected in the flesh?} (\nun sarki epiteleisthe?\). Rather middle voice as in strkjv@1Peter:5:9|, finishing of yourselves. There is a double contrast, between \enarxamenoi\ (having begun) and \epiteleisthe\ (finishing) as in strkjv@2Corinthians:8:6; strkjv@Phillipians:1:6|, and also between "Spirit" (\pneumati\) and flesh (\sarki\). There is keen irony in this thrust.

rwp@Galatians:3:4 @{Did ye suffer?} (\epathete?\). Second aorist active indicative of \pasch“\, to experience good or ill. But alone, as here, it often means to suffer ill (\tosauta\, so many things). In North Galatia we have no record of persecutions, but we do have records for South Galatia (Acts:14:2,5,19,22|). {If it be indeed in vain} (\ei ge kai eikˆi\). On \eikˆi\ see strkjv@1Corinthians:15:2; strkjv@Galatians:4:11|. Paul clings to hope about them with alternative fears.

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

rwp@Galatians:3:7 @{The same are sons of Abraham} (\houtoi huioi eisin Abraham\). "These are." This is Paul's astounding doctrine to Jews that the real sons of Abraham are those who believe as he did, "they which be of faith" (\hoi ek piste“s\), a common idiom with Paul for this idea (verse 9; strkjv@Romans:3:26; strkjv@4:16; strkjv@14:23|), those whose spiritual sonship springs out of (\ek\) faith, not out of blood. John the Baptist denounced the Pharisees and Sadducees as vipers though descendants of Abraham (Matthew:3:7; strkjv@Luke:3:7|) and Jesus termed the Pharisees children of the devil and not spiritual children of Abraham (not children of God) in strkjv@John:8:37-44|.

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:3:9 @{With} (\sun\). Along with, in fellowship with. {The faithful} (\t“i pist“i\). Rather, "the believing" (cf. verse 6|).

rwp@Galatians:3:12 @{The law is not of faith} (\ho nomos ouk estin ek piste“s\). Law demands complete obedience and rests not on mercy, faith, grace.

rwp@Galatians:3:13 @{Redeemed us} (\hˆmas exˆgorasen\). First aorist active of the compound verb \exagoraz“\ (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb \agoraz“\ (1Corinthians:6:20; strkjv@7:23|) is used in an inscription for the purchase of slaves in a will (Deissmann, _Light from the Ancient East_, p. 324). See also strkjv@Galatians:4:5; strkjv@Colossians:4:5; strkjv@Ephesians:5:16|. Christ purchased us {from the curse of the law} (\ek tˆs kataras tou nomou\). "Out from (\ek\ repeated) under (\hupo\ in verse 10|) the curse of the law." {Having become a curse for us} (\genomenos huper hˆm“n katara\). Here the graphic picture is completed. We were under (\hupo\) a curse, Christ became a curse {over} (\huper\) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out (\ek\) and we are free from the curse which he took on himself. This use of \huper\ for substitution is common in the papyri and in ancient Greek as in the N.T. (John:11:50; strkjv@2Corinthians:5:14f.|). {That hangeth on a tree} (\ho kremamenos epi xulou\). Quotation from strkjv@Deuteronomy:21:23| with the omission of \hupo theou\ (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua:10:26|). \Xulon\ means wood, not usually tree, though so in strkjv@Luke:23:31| and in later Greek. It was used of gallows, crosses, etc. See strkjv@Acts:5:30; strkjv@10:39; strkjv@1Peter:2:24|. On the present middle participle from the old verb \kremannumi\, to hang, see on ¯Matthew:18:6; strkjv@Acts:5:30|.

rwp@Galatians:3:14 @{That upon the Gentiles} (\hina eis ta ethnˆ\). Final clause (\hina\ and \genˆtai\, aorist middle subjunctive). {That we might receive} (\hina lab“men\). Second final clause coordinate with the first as in strkjv@2Corinthians:9:3|. Songs:in Christ we all (Gentile and Jew) obtain the promise of blessing made to Abraham, through faith.

rwp@Galatians:3:16 @{But as of one} (\all' h“s eph' henos\). But as in the case of one. {Which is Christ} (\hos estin Christos\). Masculine relative agreeing with \Christos\ though \sperma\ is neuter. But the promise to Abraham uses \sperma\ as a collective substantive and applies to all believers (both Jews and Gentiles) as Paul has shown in verses 7-14|, and as of course he knew full well Here Paul uses a rabbinical refinement which is yet intelligible. The people of Israel were a type of the Messiah and he gathers up the promise in its special application to Christ. He does not say that Christ is specifically referred to in strkjv@Genesis:13:15| or strkjv@17:7f|.

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

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

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

rwp@Galatians:3:21 @{Against the promises} (\kata t“n epaggeli“n\). A pertinent question again. Far from it (\mˆ genoito\). {Which could make alive} (\ho dunamenos z“opoiˆsai\). First aorist active infinitive of \z“opoie“\, late compound (\z“os\, alive, \poie“\, to make) verb for which see strkjv@1Corinthians:15:22|. Spiritual life, he means, here and hereafter. {Verily} (\ont“s\). "Really" (cf. strkjv@Mark:11:32; strkjv@Luke:24:34|). Condition and conclusion (\an ˆn\) of second class, determined as unfulfilled. He had already said that Christ died to no purpose in that case (2:21|).

rwp@Galatians:3:22 @{Hath shut up} (\sunekleisen\). Did shut together. First aorist active indicative of \sunklei“\, old verb to shut together, on all sides, completely as a shoal of fish in a net (Luke:5:6|). Songs:verse 23; strkjv@Romans:11:32|. {Under sin} (\hupo hamartian\). See \hupo kataran\ in verse 10|. As if the lid closed in on us over a massive chest that we could not open or as prisoners in a dungeon. He uses \ta panta\ (the all things), the totality of everything. See strkjv@Romans:3:10-19; strkjv@11:32|. {That} (\hina\). God's purpose, personifying scripture again. {Might be given} (\dothˆi\). First aorist passive subjunctive of \did“mi\ with \hina\.

rwp@Galatians:3:23 @{Before faith came} (\pro tou elthein tˆn pistin\). "Before the coming (second aorist active infinitive of \erchomai\, definite event) as to the Faith" (note article, meaning the faith in verse 22| made possible by the historic coming of Christ the Redeemer), the faith in Christ as Saviour (verse 22|). {We were kept in ward under the law} (\huper nomon ephrouroumetha\). Imperfect passive of \phroure“\, to guard (from \phrouros\, a guard). See on ¯Acts:9:24; strkjv@2Corinthians:11:32|. It was a long progressive imprisonment. {Unto the faith which should afterwards be revealed} (\eis tˆn mellousan pistin apokaluphthˆnai\). "Unto the faith (verse 22| again) about to be revealed." \Mell“\ and the first aorist passive infinitive (regular idiom).

rwp@Galatians:3:24 @{Our tutor unto Christ} (\paidag“gos hum“n eis Christon\). See strkjv@1Corinthians:4:15| for the only other N.T. example of this old and common word for the slave employed in Greek and Roman families of the better class in charge of the boy from about six to sixteen. The paedagogue watched his behaviour at home and attended him when he went away from home as to school. Christ is our Schoolmaster and the law as paedagogue kept watch over us till we came to Christ. {That we might be justified by faith} (\hina ek piste“s dikai“th“men\). This is the ultimate purpose of the law as paedagogue. {Now that faith is come} (\elthousˆs tˆs piste“s\). Genitive absolute, "the faith (the time of the faith spoken of in verse 23|) having come." {Under a tutor} (\hupo paidag“gon\). The pedagogue is dismissed. We are in the school of the Master.

rwp@Galatians:3:26 @{For ye are all sons of God} (\pantes gar huioi theou este\). Both Jews and Gentiles (3:14|) and in the same way "through faith in Christ Jesus" (\dia tˆs piste“s en Christ“i Iˆsou\). There is no other way to become "sons of God" in the full ethical and spiritual sense that Paul means, not mere physical descendants of Abraham, but "sons of Abraham," "those by faith" (verse 7|). The Jews are called by Jesus "the sons of the Kingdom" (Matthew:8:12|) in privilege, but not in fact. God is the Father of all men as Creator, but the spiritual Father only of those who by faith in Christ Jesus receive "adoption" (\huiothesia\) into his family (verse 5; strkjv@Romans:8:15,23|). Those led by the Spirit are sons of God (Romans:8:14|).

rwp@Galatians:3:27 @{Were baptized into Christ} (\eis Christon ebaptisthˆte\). First aorist passive indicative of \baptiz“\. Better, "were baptized unto Christ" in reference to Christ. {Did put on Christ} (\Christon enedusasthe\). First aorist middle indicative of \endu“\ (\-n“\). As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Romans:13:14; strkjv@Colossians:3:9f.; strkjv@Ephesians:4:22-24; strkjv@6:11,14|). In strkjv@1Thessalonians:5:8| Paul speaks of "putting on the breastplate of righteousness." He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier's _sacramentum_, oath of fealty to Christ, taking one's stand with Christ, the symbolic picture of the change wrought by faith already (Romans:6:4-6|).

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

rwp@Galatians:3:29 @{If ye are Christ's} (\ei de humeis Christou\). This is the test, not the accident of blood, pride of race or nation, habiliments or environment of dress or family, whether man or woman. Thus one comes to belong to the seed of Abraham and to be an heir according to promise.

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

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

rwp@Galatians:4:4 @{The fulness of the time} (\to plˆr“ma tou chronou\). Old word from \plˆro“\, to fill. Here the complement of the preceding time as in strkjv@Ephesians:1:10|. Some examples in the papyri in the sense of complement, to accompany. God sent forth his preexisting Son (Phillipians:2:6|) when the time for his purpose had come like the \prothesmia\ of verse 2|. {Born of a woman} (\genomenon ek gunaikos\). As all men are and so true humanity, "coming from a woman." There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words "his Son" (\ton huion autou\), so that both his deity and humanity are here stated as in strkjv@Romans:1:3|. Whatever view one holds about Paul's knowledge of the Virgin Birth of Christ one must admit that Paul believed in his actual personal preexistence with God (2Corinthians:8:9; strkjv@Phillipians:2:5-11|), not a mere existence in idea. The fact of the Virgin Birth agrees perfectly with the language here. {Born under the law} (\genomenon hupo nomon\). He not only became a man, but a Jew. The purpose (\hina\) of God thus was plainly to redeem (\exagorasˆi\, as in strkjv@3:13|) those under the law, and so under the curse. The further purpose (\hina\) was that we (Jew and Gentile) might receive (\apolab“men\, second aorist active subjunctive of \apolamban“\), not get back (Luke:15:27|), but get from (\apo\) God the adoption (\tˆn huiothesian\). Late word common in the inscriptions (Deissmann, _Bible Studies_, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in LXX. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also strkjv@Romans:8:15,23; strkjv@9:4; strkjv@Ephesians:1:5|. The Vulgate uses _adoptio filiorum_. It is a metaphor like the others above, but a very expressive one.

rwp@Galatians:4:6 @{Because ye are sons} (\hoti este huioi\). This is the reason for sending forth the Son (4:4| and here). We were "sons" in God's elective purpose and love. \Hoti\ is causal (1Corinthians:12:15; strkjv@Romans:9:7|). {The Spirit of his Son} (\to pneuma tou huioi autou\). The Holy Spirit, called the Spirit of Christ (Romans:8:9f.|), the Spirit of Jesus Christ (Phillipians:1:19|). The Holy Spirit proceeds from the Father and from the Son (John:15:26|). {Crying, Abba, Father} (\krazon Abba ho patˆr\). The participle agrees with \pneuma\ neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe's _The Raven_), any inarticulate cry like "the unuttered groanings" of strkjv@Romans:8:26| which God understands. This cry comes from the Spirit of Christ in our hearts. \Abba\ is the Aramaic word for father with the article and \ho patˆr\ translates it. The articular form occurs in the vocative as in strkjv@John:20:28|. It is possible that the repetition here and in strkjv@Romans:8:15| may be "a sort of affectionate fondness for the very term that Jesus himself used" (Burton) in the Garden of Gethsemane (Mark:14:36|). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul's case.

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

rwp@Galatians:4:10 @{Ye observe} (\paratˆreisthe\). Present middle indicative of old verb to stand beside and watch carefully, sometimes with evil intent as in strkjv@Luke:6:7|, but often with scrupulous care as here (so in Dio Cassius and Josephus). The meticulous observance of the Pharisees Paul knew to a nicety. It hurt him to the quick after his own merciful deliverance to see these Gentile Christians drawn into this spider-web of Judaizing Christians, once set free, now enslaved again. Paul does not itemize the "days" (Sabbaths, fast-days, feast-days, new moons) nor the "months" (Isaiah:66:23|) which were particularly observed in the exile nor the "seasons" (passover, pentecost, tabernacles, etc.) nor the "years" (sabbatical years every seventh year and the Year of Jubilee). Paul does not object to these observances for he kept them himself as a Jew. He objected to Gentiles taking to them as a means of salvation.

rwp@Galatians:4:14 @{A temptation to you in my flesh} (\ton peirasmon hum“n en tˆi sarki mou\). "Your temptation (or trial) in my flesh." Peirasmon can be either as we see in strkjv@James:1:2,12ff|. If trial here, it was a severe one. {Nor rejected} (\oude exeptusate\). First aorist active indicative of \ekptu“\, old word to spit out (Homer), to spurn, to loathe. Here only in N.T. Clemen (_Primitive Christianity_, p. 342) thinks it should be taken literally here since people spat out as a prophylactic custom at the sight of invalids especially epileptics. But Plutarch uses it of mere rejection. {As an angel of God} (\h“s aggelon theou\), {as Christ Jesus} (\h“s Christon Iˆsoun\). In spite of his illness and repulsive appearance, whatever it was. Not a mere "messenger" of God, but a very angel, even as Christ Jesus. We know that at Lystra Paul was at first welcomed as Hermes the god of oratory (Acts:14:12f.|). But that narrative hardly applies to these words, for they turned against Paul and Barnabas then and there at the instigation of Jews from Antioch in Pisidia and Iconium.

rwp@Galatians:4:15 @{That gratulation of yourselves} (\ho makarismos hum“n\). "Your felicitation." Rare word from \makariz“\, to pronounce happy, in Plato, Aristotle, Plutarch. See also strkjv@Romans:4:6,9|. You no longer felicitate yourselves on my presence with you. {Ye would have plucked out your eves and given them to me} (\tous ophthalmous hum“n exoruxantes ed“kate moi\). This is the conclusion of a condition of the second class without \an\ expressed which would have made it clearer. But see strkjv@John:16:22,24; strkjv@Romans:7:7| for similar examples where the context makes it plain without \an\. It is strong language and is saved from hyperbole by "if possible" (\ei dunaton\). Did Paul not have at this time serious eye trouble?

rwp@Galatians:4:17 @{They zealously seek you} (\zˆlousin humas\). \Zˆlo“\ is an old and a good word from \zˆlos\ (zeal, jealousy), but one can pay court with good motives or evil. Songs:here in contrast with Paul's plain speech the Judaizers bring their fawning flattery. {To shut you out} (\ekkleisai humas\). From Christ as he will show (5:4|). {That ye may seek them} (\hina autous zˆloute\). Probably present active indicative with \hina\ as in \phusiousthe\ (1Corinthians:4:6|) and \gin“skomen\ (1John:5:20|). The contraction \-oˆte\ would be \-“te\, not \-oute\ (Robertson, _Grammar_, p. 325).

rwp@Galatians:4:19 @{I am in travail} (\“din“\). I am in birth pangs. Old word for this powerful picture of pain. In N.T. only here, verse 27; strkjv@Revelation:12:2|. {Until Christ be formed in you} (\mechris hou morph“thˆi Christos en humin\). Future temporal clause with \mechris hou\ (until which time) and the first aorist passive subjunctive of \morpho“\, late and rare verb, in Plutarch, not in LXX, not in papyri, only here in N.T. This figure is the embryo developing into the child. Paul boldly represents himself as again the mother with birth pangs over them. This is better than to suppose that the Galatians are pregnant mothers (Burton) by a reversal of the picture as in strkjv@1Thessalonians:2:7|.

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

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

rwp@Galatians:5:5 @{For we} (\hˆmeis gar\). We Christians as opposed to the legalists. {Through the Spirit by faith} (\pneumati ek piste“s\). By the Spirit (Holy Spirit) out of faith (not law). Clear-cut repetition to make it plain.

rwp@Galatians:5:6 @{Availeth anything} (\ischuei ti\). Old word to have strength (\isch–s\). See on ¯Matthew:5:13|. Neither Jew nor Greek has any recommendation in his state. See strkjv@3:28|. All stand on a level in Christ. {Faith working through love} (\pistis di' agapˆs energoumenˆ\). Middle voice of \energe“\ and "through love," "the moral dynamic" (Burton) of Paul's conception of freedom from law.

rwp@Galatians:5:7 @Who did hinder you? (\tis humas enekopsen?\). First aorist active indicative of \enkopt“\, to cut in on one, for all the world like our use of one cutting in on us at the telephone. For this late verb see on ¯Acts:24:4; strkjv@1Thessalonians:2:18|. Note the singular \tis\. There was some ringleader in the business. Some one "cut in" on the Galatians as they were running the Christian race and tried to trip them or to turn them.

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

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

rwp@Galatians:5:16 @{Ye shall not fulfil} (\ou mˆ telesˆte\). Rather, "Ye will not fulfil." Strong double negative with aorist active subjunctive. {The lust of the flesh} (\epithumian sarkos\). Bad sense here as usual in Paul, but not so in strkjv@1Thessalonians:2:17; strkjv@Phillipians:1:23|. The word is just craving or longing (from \epi, thumos\, yearning after).

rwp@Galatians:5:17 @{Lusteth against} (\epithumei kata\). Like a tug of war. This use of \sarx\ as opposed to the Spirit (Holy Spirit) personifies \sarx\. Lightfoot argues that \epithumei\ cannot be used with the Spirit and so some other verb must be supplied for it. But that is wholly needless, for the verb, like \epithumia\, does not mean evil desire, but simply to long for. Christ and Satan long for the possession of the city of Man Soul as Bunyan shows. {Are contrary the one to the other} (\allˆlois antikeitai\). Are lined up in conflict, face to face (\anti-\), a spiritual duel (cf. Christ's temptations), with dative case of personal interest (\allˆlois\). {That ye may not do} (\hina mˆ poiˆte\). "That ye may not keep on doing" (present active subjunctive of \poie“\). {That ye would} (\ha ean thelˆte\). "Whatever ye wish" (indefinite relative with \ean\ and present subjunctive).

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

rwp@Galatians:5:22 @{The fruit of the Spirit} (\ho karpos tou pneumatos\). Paul changes the figure from {works} (\erga\) in verse 19| to fruit as the normal out-cropping of the Holy Spirit in us. It is a beautiful tree of fruit that Paul pictures here with nine luscious fruits on it: {Love} (\agapˆ\). Late, almost Biblical word. First as in strkjv@1Corinthians:13|, which see for discussion as superior to \philia\ and \er“s\. {Joy} (\chara\). Old word. See on ¯1Thessalonians:1:6|. {Peace} (\eirˆnˆ\). See on ¯1Thessalonians:1:1|. {Long-suffering} (\makrothumia\). See on ¯2Corinthians:6:6|. {Kindness} (\chrˆstotˆs\). See on ¯2Corinthians:6:6|. {Goodness} (\agath“sunˆ\). See on ¯2Thessalonians:1:11|. {Faithfulness} (\pistis\). Same word as "faith." See on ¯Matthew:23:33; strkjv@1Corinthians:13:7,13|. {Meekness} (\prautˆs\). See on ¯1Corinthians:4:21; strkjv@2Corinthians:10:1|. {Temperance} (\egkrateia\). See on ¯Acts:24:25|. Old word from \egkratˆs\, one holding control or holding in. In N.T. only in these passages and strkjv@2Peter:1:6|. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence.

rwp@Galatians:5:24 @{Crucified the flesh} (\tˆn sarka estaur“san\). Definite event, first aorist active indicative of \stauro“\ as in strkjv@2:19| (mystical union with Christ). Paul uses \sarx\ here in the same sense as in verses 16,17,19|, "the force in men that makes for evil" (Burton). {With} (\sun\). "Together with," emphasizing "the completeness of the extermination of this evil force" and the guarantee of victory over one's passions and dispositions toward evil.

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

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

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

rwp@Galatians:6:7 @{Be not deceived} (\mˆ planƒsthe\). Present passive imperative with \mˆ\, "stop being led astray" (\plana“\, common verb to wander, to lead astray as in strkjv@Matthew:24:4f.|). {God is not mocked} (\ou muktˆrizetai\). This rare verb (common in LXX) occurs in Lysias. It comes from \muktˆr\ (nose) and means to turn the nose up at one. That is done towards God, but never without punishment, Paul means to say. In particular, he means "an evasion of his laws which men think to accomplish, but, in fact, cannot" (Burton). {Whatsoever a man soweth} (\ho ean speirˆi anthr“pos\). Indefinite relative clause with \ean\ and the active subjunctive (either aorist or present, form same here). One of the most frequent of ancient proverbs (Job:4:8|; Arist., _Rhet_. iii. 3). Already in strkjv@2Corinthians:9:6|. Same point in strkjv@Matthew:7:16; strkjv@Mark:4:26f|. {That} (\touto\). That very thing, not something different. {Reap} (\therisei\). See on ¯Matthew:6:26| for this old verb.

rwp@Galatians:6:10 @{As we have opportunity} (\h“s kairon ech“men\). Indefinite comparative clause (present subjunctive without \an\). "As we have occasion at any time." {Let us work that which is good} (\ergaz“metha to agathon\). Volitive present middle subjunctive of \ergazomai\, "Let us keep on working the good deed." {Of the household of faith} (\tous oikeious tˆs piste“s\). For the obvious reason that they belong to the same family with necessary responsibility.

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

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

rwp@Galatians:6:14 @{Far be it from me} (\emoi mˆ genoito\). Second aorist middle optative of \ginomai\ in a negative (\mˆ\) wish about the future with dative case: "May it not happen to me." See strkjv@2:17|. The infinitive \kauchƒsthai\ (to glory) is the subject of \genoito\ as is common in the LXX, though not elsewhere in the N.T. {Hath been crucified unto me} (\emoi estaur“tai\). Perfect passive indicative of \stauro“\, stands crucified, with the ethical dative again (\emoi\). This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. strkjv@2:19f.; strkjv@3:13; strkjv@4:4f.; strkjv@1Corinthians:1:23f.; strkjv@Romans:1:16; strkjv@3:21ff.; strkjv@4:25; strkjv@5:18|. {World} (\kosmos\) has no article, but is definite as in strkjv@2Corinthians:5:19|. Paul's old world of Jewish descent and environment is dead to him (Phillipians:3:3f.|).

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

rwp@Info_Hebrews @ THE EPISTLE TO THE HEBREWS BY WAY OF INTRODUCTION UNSETTLED PROBLEMS Probably no book in the New Testament presents more unsettled problems than does the Epistle to the Hebrews. On that score it ranks with the Fourth Gospel, the Apocalypse of John, and Second Peter. But, in spite of these unsolved matters, the book takes high rank for its intellectual grasp, spiritual power, and its masterful portrayal of Christ as High Priest. It is much briefer than the Fourth Gospel, but in a sense it carries on further the exalted picture of the Risen Christ as the King-Priest who reigns and pleads for us now.

rwp@Info_Hebrews @ THE PICTURE OF CHRIST At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Hebrews:1:1-3|), this Son who is God's Agent in the work of creation and of grace as we see it stated in strkjv@Phillipians:2:5-11; strkjv@Colossians:1:13-20; strkjv@John:1:1-18|. This high doctrine of Jesus as God's Son with the glory and stamp of God's nature is never lowered, for as God's Son he is superior to angels (Hebrews:1:4-2:4|), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Hebrews:2:5-18|). Jesus is shown to be superior to Moses as God's Son over God's house (Hebrews:3:1-4:13|), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Hebrews:4:14-12:3|). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Hebrews:4:14-7:28|), works under a better covenant of grace (Hebrews:8:1-13|), works in a better sanctuary which is in heaven (Hebrews:9:1-12|), offers a better sacrifice which is his own blood (Hebrews:9:13-10:18|), and gives us better promises for the fulfilment of his task (Hebrews:10:19-12:3|). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. Songs:W. P. Du Bose calls his exposition of the book, _High Priesthood and Sacrifice_ (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mark:10:46; strkjv@Matthew:20:28; strkjv@John:10:17; strkjv@Matthew:26:28; strkjv@Romans:8:32; strkjv@1Peter:1:18f.; strkjv@1John:2:1f.; strkjv@Revelation:5:9|, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

rwp@Info_Hebrews @ SOME BOOKS ON HEBREWS ANDEL, _Deuteronomy:Brief aan de Hebraer_ (1906). ANDERSON, R., _The Hebrews Epistle in the Light of the Types_ (1911). AYLES, _Destination, Date and Authorship of the Epistle to the Hebrews_ (1899). BAILEY, _Leading Ideas of the Epistle to the Hebrews_ (1907). BLASS, F., _Brief an die Hebraer, Text, Angabe der Rhythmen_ (1903). BLEEK, F., _Der Hebraerbrief Erklart_ (1840). BRUCE, A. B., _The Epistle to the Hebrews_ (1899). DALE, R. W., _The Jewish Temple in the Christian Church_ (1865). DAVIDSON, A. B., _The Epistle to the Hebrews_ (1882). DELITZSCH, F., _Commentary on the Hebrews_ (1857). DIBELIUS, M., _Der Verfasser des Hebraerbriefes_ (1910). DODS, M., _Expositor's Greek Testament_ (1910). DU BOSE, W. P., _High Priesthood and sacrifice_ (1908). EDWARDS, T. C., _Expositor's Bible_ (1888). FARRAR, F. W., _Cambridge Greek Testament_ (1893). GOODSPEED, E. J., _Bible for Home and School_ (1908). GRIFFTH-THOMAS, W. H., _Let Us Go On_ (1923). HEIGL, _Verfalser und Addresse des Briefes an die Hebraer_ (1905). HOLLMANN, _Schriften d. N. T_. 2 Aufl. (1907). KENDRICK, A. C., _American Commentary_ (1890). LIDGETT, J. S., _Sonship and Salvation_ (1921). LOWRIE, _An Explanation of Hebrews_ (1921). LUNEMANN, G., _Meyer Komm_. (1882). MACFADYEN, J. F., _Through the Eternal Spirit_ (1925). MACNEILL, _The Christology of the Epistle to the Hebrews_ (1914). MENEGOZ, E., _Lamentations:Theologie de l'epitre aux Hebreaux_ (1894). MILLIGAN, G., _The Theology of the Epistle to the Hebrews_ (1899). MOFFATT JAMES, _Int. and Cosit. Comm_. (1924) MOULE, H. C., _Messages from the Epistle to the Hebrews_ (1909). MURRAY, ANDREW, _Devotional Commentary_. NAIRNE, A., _The Epistle of Priesthood_ (1913). NAIRNE, A., _The Alexandrian Gospel_ (1917). PEAKE, A. S., _New Century Bible_ (1904). PORTER, S. J., _The Twelve-Gemmed Crown_ (1913). RENDALL, F., _The Theology of the Hebrew Christians_ (1886). RIGGENBACH, M., _Zoeckler Komm_. 2 Aufl. (1913). ROTHERHAM, _The Epistle to the Hebrews_ (1906). SAPHIR, A., _Exposition of Hebrews_. SCOTT, E. F., _The Epistle to the Hebrews_ (1922). SEEBERG, A., _Der Brief an die Hebraer_ (1912). SLOT, _Deuteronomy:Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, _Hand-Comm_. (1899). THOLUCK, A., _Komm. zum Briefe an die Hebraer_. VAUGHAN, C. J., _Epistle to the Hebrews_ (1899). WADE, _The Epistle to the Hebrews_ (1923). WEISS, B., _Meyer-Komm_. 6 Aufl. (1902). WEISS, B., _Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung_ (1910). WELCH, _Authorship of the Epistle to the Hebrews_ (1899). WESTCOTT, B. F., _Epistle to the Hebrews_ (3rd ed. 1906). WICKHAM, E. C., _Westminster Comm_. (1910). WINDISCH, H., _Handbuch zum N.T_. (1913). WREDE, W., _Das literarisches Ratsel des Hebraerbriefs_ (1906). strkjv@Hebrews:1:1 @{God} (\ho theos\). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses 1-3| are a _proemium_ (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (1-4|) reminds one of strkjv@Luke:1:1-4, strkjv@Romans:1:1-7, strkjv@1John:1:1-4|. The sentence could have concluded with \en hui“i\ in verse 2|, but by means of three relatives (\hon, di' hou, hos\) the author presents the Son as "the exact counterpart of God" (Moffatt). {Of old time} (\palai\). "Long ago" as in strkjv@Matthew:11:21|. {Having spoken} (\lalˆsas\). First aorist active participle of \lale“\, originally chattering of birds, then used of the highest form of speech as here. {Unto the fathers} (\tois patrasin\). Dative case. The Old Testament worthies in general without "our" or "your" as in strkjv@John:6:58; strkjv@7:22; strkjv@Romans:9:5|. {In the prophets} (\en tois prophˆtais\). As the quickening power of their life (Westcott). strkjv@Songs:4:7|. {By divers portions} (\polumer“s\). "In many portions." Adverb from late adjective \polumerˆs\ (in papyri), both in _Vettius Valens_, here only in N.T., but in Wisdom strkjv@7:22 and Josephus (_Ant_. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. {In divers manners} (\polutrop“s\). "In many ways." Adverb from old adjective \polutropos\, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom (\diaphor“s\). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).

rwp@Hebrews:1:2 @{At the end of these days} (\ep' eschatou t“n hˆmer“n tout“n\). In contrast with \palai\ above. {Hath spoken} (\elalˆsen\). First aorist indicative of \lale“\, the same verb as above, "did speak" in a final and full revelation. {In his Son} (\en hui“i\). In sharp contrast to \en tois prophˆtais\. "The Old Testament slopes upward to Christ" (J. R. Sampey). No article or pronoun here with the preposition \en\, giving the absolute sense of "Son." Here the idea is not merely what Jesus said, but what he is (Dods), God's Son who reveals the Father (John:1:18|). "The revelation was a _son-revelation_" (Vincent). {Hath appointed} (\ethˆken\). First aorist (kappa aorist) active of \tithˆmi\, a timeless aorist. {Heir of all things} (\klˆronomon pant“n\). See strkjv@Mark:12:6| for \ho klˆronomos\ in Christ's parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians:4:7; strkjv@Romans:8:17|). See the claim of Christ in strkjv@Matthew:11:27; strkjv@28:18| even before the Ascension. {Through whom} (\di' hou\). The Son as Heir is also the Intermediate Agent (\dia\) in the work of creation as we have it in strkjv@Colossians:1:16f.; strkjv@John:1:3|. {The worlds} (\tous ai“nas\). "The ages" (_secula_, Vulgate). See strkjv@11:3| also where \tous ai“nas=ton kosmon\ (the world) or the universe like \ta panta\ (the all things) in strkjv@1:3; strkjv@Romans:11:36; strkjv@Colossians:1:16|. The original sense of \ai“n\ (from \aei\, always) occurs in strkjv@Hebrews:5:20|, but here "by metonomy of the container for the contained" (Thayer) for "the worlds" (the universe) as in LXX, Philo, Josephus.

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

rwp@Hebrews:1:5 @{Unto which} (\Tini\). "To which individual angel." As a class angels are called sons of God (Elohim) (Psalms:29:1|), but no single angel is called God's Son like the Messiah in strkjv@Psalms:2:7|. Dods takes "have I begotten thee" (\gegennˆka se\, perfect active indicative of \genna“\) to refer to the resurrection and ascension while others refer it to the incarnation. {And again} (\kai palin\). This quotation is from strkjv@2Samuel:7:14|. Note the use of \eis\ in the predicate with the sense of "as" like the Hebrew (LXX idiom), not preserved in the English. See strkjv@Matthew:19:5; strkjv@Luke:2:34|. Like Old English "to" or "for." See strkjv@2Corinthians:6:18; strkjv@Revelation:21:7| for the same passage applied to relation between God and Christians while here it is treated as Messianic.

rwp@Hebrews:1:6 @{And when he again bringeth in} (\hotan de palin eisagagˆi\). Indefinite temporal clause with \hotan\ and second aorist active subjunctive of \eisag“\. If \palin\ is taken with \eisagagˆi\, the reference is to the Second Coming as in strkjv@9:28|. If \palin\ merely introduces another quotation (Psalms:97:7|) parallel to \kai palin\ in verse 5|, the reference is to the incarnation when the angels did worship the Child Jesus (Luke:2:13f.|). There is no way to decide certainly about it. {The first-born} (\ton pr“totokon\). See strkjv@Psalms:89:28|. For this compound adjective applied to Christ in relation to the universe see strkjv@Colossians:1:15|, to other men, strkjv@Romans:8:29; strkjv@Colossians:1:18|, to the other children of Mary, strkjv@Luke:2:7|; here it is used absolutely. {The world} (\tˆn oikoumenˆn\). "The inhabited earth." See strkjv@Acts:17:6|. {Let worship} (\proskunˆsat“san\). Imperative first aorist active third plural of \proskune“\, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of strkjv@Deuteronomy:32:43|, but is not in the Hebrew, though most of the LXX MSS. (except F) have \huioi theou\, but the substance does occur also in strkjv@Psalms:97:7| with \hoi aggeloi autou\.

rwp@Hebrews:1:9 @{Hath anointed thee} (\echrisen se\). First aorist active indicative of \chri“\, to anoint, from which verb the verbal \Christos\ (Anointed One) comes. See Christ's use of \echrisen\ in strkjv@Luke:4:18| from strkjv@Isaiah:66:1|. {With the oil of gladness} (\elaion agalliase“s\). Accusative case with \echrisen\ (second accusative besides \se\). Perhaps the festive anointing on occasions of joy (12:2|). See strkjv@Luke:1:44|. {Fellows} (\metochous\). Old word from \metech“\, partners, sharers, in N.T. only in Hebrews save strkjv@Luke:5:7|. Note \para\ with accusative here, beside, beyond, above (by comparison, extending beyond).

rwp@Hebrews:1:10 @{Lord} (\Kurie\). In the LXX, not in the Hebrew. Quotation (the sixth) from strkjv@Psalms:102:26-28| through verses 10-12|. Note emphatic position of \su\ here at the beginning as in verses 11-12| (\su de\). This Messianic Psalm pictures the Son in his Creative work and in his final triumph. {Hast laid the foundation} (\ethemeli“sas\). First aorist active of \themelio“\, old verb from \themelios\ (foundation) for which see strkjv@Colossians:1:23|.

rwp@Hebrews:1:11 @{They} (\autoi\). The heavens (\ouranoi\). {Shall perish} (\apolountai\). Future middle of \apollumi\. Modern scientists no longer postulate the eternal existence of the heavenly bodies. {But thou continuest} (\su de diameneis\). This is what matters most, the eternal existence of God's Son as Creator and Preserver of the universe (John:1:1-3; strkjv@Colossians:1:14ff.|). {Shall wax old} (\palai“thˆsontai\). First future passive indicative of \palaio“\, from \palaios\, for which see strkjv@Luke:12:33; strkjv@Hebrews:8:13|.

rwp@Hebrews:1:13 @{Hath he said} (\eirˆken\). Perfect active common use of the perfect for permanent record. This seventh quotation is proof of the Son's superiority as the Son of God (his deity) to angels and is from strkjv@Psalms:110:1|, a Messianic Psalm frequently quoted in Hebrews. {Sit thou} (\kathou\). Second person singular imperative middle of \kathˆmai\, to sit, for the longer form \kathˆso\, as in strkjv@Matthew:22:44; strkjv@James:2:3|. {On my right hand} (\ek dexi“n mou\). "From my right." See strkjv@1:3| for \en dexiƒi\ "at the right hand." {Till I make} (\he“s an th“\). Indefinite temporal clause about the future with \he“s\ and the second aorist active subjunctive of \tithˆmi\ with \an\ (often not used), a regular and common idiom. Quoted also in strkjv@Luke:20:43|. For the pleonasm in \hupodion\ and \t“n pod“n\ (objective genitive) see strkjv@Matthew:5:35|.

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

rwp@Hebrews:2:1 @{Therefore} (\dia touto\). Because Jesus is superior to prophets and angels and because the new revelation is superior to the old. The author often pauses in his argument, as here, to drive home a pungent exhortation. {Ought} (\dei\). It is necessity, necessity rather than obligation (\chrˆ\). {To give heed} (\prosechein\). Present active infinitive with \noun\ (accusative singular of \nous\) understood as in strkjv@Acts:8:6|. {More earnest} (\perissoter“s\). Comparative adverb, "more earnestly," "more abundantly" as in strkjv@1Thessalonians:2:7| {To the things that were heard} (\tois akoustheisin\). Dative plural neuter of the articular participle first aorist passive of \akou“\. {Lest haply we drift away} (\mˆ pote pararu“men\). Negative clause of purpose with \mˆ pote\ and the second aorist passive subjunctive of \pararre“\, old verb to flow by or past, to glide by, only here in N.T. (cf. strkjv@Proverbs:3:21|). Xenophon (Cyrop. IV. 52) uses it of the river flowing by. Here the metaphor is that "of being swept along past the sure anchorage which is within reach" (Westcott), a vivid picture of peril for all ("we," \hˆmas\).

rwp@Hebrews:2:2 @{For if... proved steadfast} (\ei gar... egeneto bebaios\). Condition of first class, assumed as true. {Through angels} (\di' aggel“n\). Allusion to the use of angels by God at Sinai as in strkjv@Acts:7:38,53; Gal strkjv@3:19|, though not in the O.T., but in Josephus (_Ant_. XV. 156). {Transgression and disobedience} (\parabasis kai parakoˆ\). Both words use \para\ as in \pararu“men\, refused to obey (stepping aside, \para-basis\ as in strkjv@Romans:2:23|), neglect to obey (\par-akoˆ\ as in strkjv@Romans:5:19|), more than a mere hendiadys. {Recompense of reward} (\misthapodosian\). Late double compound, like \misthapodotˆs\ (Hebrews:11:6|), from \misthos\ (reward) and \apodid“mi\, to give back. The old Greeks used \misthodosia\. {Just} (\endikon\). Old compound adjective, in N.T. only here and strkjv@Romans:3:8|.

rwp@Hebrews:2:3 @{How shall we escape?} (\p“s hˆmeis ekpheuxometha;\). Rhetorical question with future middle indicative of \ekpheug“\ and conclusion of the condition. {If we neglect} (\amelˆsantes\). First aorist active participle of \amele“\, "having neglected." {Songs:great salvation} (\tˆlikautˆs s“tˆrias\). Ablative case after \amelˆsantes\. Correlative pronoun of age, but used of size in the N.T. (James:3:4; strkjv@2Corinthians:1:10|). {Which} (\hˆtis\). "Which very salvation," before described, now summarized. {Having at the first been spoken} (\archˆn labousa laleisthai\). Literally, "having received a beginning to be spoken," "having begun to be spoken," a common literary _Koin‚_ idiom (Polybius, etc.). {Through the Lord} (\dia tou kuriou\). The Lord Jesus who is superior to angels. Jesus was God's full revelation and he is the source of this new and superior revelation. {Was confirmed} (\ebebai“thˆ\). First aorist passive indicative of \bebaio“\, from \bebaios\ (stable), old verb as in strkjv@1Corinthians:1:6|. {By them that heard} (\hupo t“n akousant“n\). Ablative case with \hupo\ of the articular first aorist active participle of \akou“\. Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Galatians:1:11|) got his message directly from Christ.

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

rwp@Hebrews:2:5 @{For not unto angels} (\ou gar aggelois\). The author now proceeds to show (2:5-18|) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels. {The world to come} (\tˆn oikoumenˆn tˆn mellousan\). The new order, the salvation just described. See a like use of \mell“\ (as participle) with \s“tˆria\ (1:14|), \ai“n\ (6:4f.|), \agatha\ (9:11; strkjv@10:1|), \polis\ (13:14|). {Whereof we speak} (\peri hˆs laloumen\). The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels.

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

rwp@Hebrews:2:7 @{Thou madest him a little lower} (\elatt“sas auton brachu ti\). First aorist active of old verb \elatto“\ from \elatt“n\ (less), causative verb to lessen, to decrease, to make less, only here, and verse 9| and strkjv@John:3:30| in N.T. \Brachu ti\ is accusative neuter of degree like strkjv@2Samuel:16:1|, "some little," but of time in strkjv@Isaiah:57:17| (for a little while). {Than the angels} (\par' aggelous\). "Beside angels" like \para\ with the accusative of comparison in strkjv@1:4,9|. The Hebrew here has _Elohim_ which word is applied to judges in strkjv@Psalms:82:1,6| (John:10:34f.|). Here it is certainly not "God" in our sense. In strkjv@Psalms:29:1| the LXX translates _Elohim_ by \huoi theou\ (sons of God). {Thou crownedst} (\estephan“sas\). First aorist active indicative of old verb, \stephano“\, to crown, in N.T. only here and strkjv@2Timothy:2:5| The Psalmist refers to God's purpose in creating man with such a destiny as mastery over nature. The rest of verse 7| is absent in B.

rwp@Hebrews:2:8 @{In that he subjected} (\en t“i hupotaxai\). First aorist active articular infinitive of \hupatass“\ in the locative case, "in the subjecting." {He left} (\aphˆken\). First aorist active indicative (kappa aorist) of \aphiˆmi\. {Nothing that is not subject to him} (\ouden aut“i anupotakton\). Later verbal of \hupotass“\ with \a\ privative. Here in passive sense, active sense in strkjv@1Timothy:1:9|. Man's sovereignty was meant to be all-inclusive including the administration of "the world to come." "He is crowned king of nature, invested with a divine authority over creation" (Moffatt). But how far short of this destiny has man come! {But now we see not yet} (\nun de oup“ hor“men\). Not even today in the wonderful twentieth century with man's triumphs over nature has he reached that goal, wonderful as are the researches by the help of telescope and microscope, the mechanism of the airplane, the submarine, steam, electricity, radio.

rwp@Hebrews:2:9 @{Even Jesus} (\Iˆsoun\). We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man's destiny, "the very one who has been made a little lower than the angels" (\ton brachu ti par' aggelous ˆlatt“menon\), quoting and applying the language of the Psalm in verse 7| to Jesus (with article \ton\ and the perfect passive participle of \elatta“\). But this is not all. Death has defeated man, but Jesus has conquered death. {Because of the suffering of death} (\dia to pathˆma tou thanatou\). The causal sense of \dia\ with the accusative as in strkjv@1:14|. Jesus in his humanity was put lower than the angels "for a little while" (\brachu ti\). Because of the suffering of death we see (\blepomen\) Jesus crowned (\estephan“menon\, perfect passive participle of \stephano“\ from verse 7|), crowned already "with glory and honour" as Paul shows in strkjv@Phillipians:2:9-11| (more highly exalted, \huperups“sen\) "that at the name of Jesus every knee should bow." There is more glory to come to Jesus surely, but he is already at God's right hand (1:3|). {That by the grace of God he should taste death for every man} (\hop“s chariti theou huper pantos geusˆtai thanatou\). This purpose clause (\hop“s\ instead of the more usual \hina\) is pregnant with meaning. The author interprets and applies the language of the Psalm to Jesus and here puts Christ's death in behalf of (\huper\), and so instead of, every man as the motive for his incarnation and death on the Cross. The phrase to taste death (\geuomai thanatou\) occurs in the Gospels (Matthew:16:28; strkjv@Mark:9:1; strkjv@Luke:9:27; strkjv@John:8:52|), though not in the ancient Greek. It means to see death (Hebrews:11:5|), "a bitter experience, not a rapid sip" (Moffatt). His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some. It is all "by the grace (\chariti\, instrumental case) of God," a thoroughly Pauline idea. Curiously enough some MSS. read \ch“ris theou\ (apart from God) in place of \chariti theou\, Nestorian doctrine whatever the origin.

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

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

rwp@Hebrews:2:17 @{Wherefore} (\hothen\). Old relative adverb (\ho\ and enclitic \then\, whence of place (Matthew:12:44|), of source (1John:2:18|), of cause as here and often in Hebrews (3:1; strkjv@7:25; strkjv@8:3; strkjv@9:18; strkjv@11:19|). {It behoved him} (\“pheilen\). Imperfect active of \opheil“\, old verb to owe, money (Matthew:18:28|), service and love (Romans:13:8|), duty or obligation as here and often in N.T. (Luke:17:10|). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John:3:16|), voluntarily (John:10:17|), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} (\kata panta\). Except yielding to sin (Hebrews:4:15|) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark:1:13|). Jesus fought through to victory over Satan. {To be made like unto his brethren} (\tois adelphois homoi“thˆnai\). First aorist passive infinitive of \homoio“\, old and common verb from \homoios\ (like), as in strkjv@Matthew:6:8|, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phillipians:2:7| "in the likeness of men") as we shall resemble him in the end (Romans:8:29| "first-born among many brethren"; strkjv@1John:3:2| "like him"), where the same root is used as here (\hoi“ma, homoios\). That he might be (\hina genˆtai\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} (\eleˆm“n kai pistos archiereus\). The sudden use of \archiereus\ here for Jesus has been anticipated by strkjv@1:3; strkjv@2:9| and see strkjv@3:1|. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (\eleˆm“n\ and \pistos\) touch the chief points in the function of the high priest (5:1-10|), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} (\ta pros ton theon\). The adverbial accusative of the article is a common idiom. See the very idiom \ta pros ton theon\ in strkjv@Exodus:18:19; strkjv@Romans:15:17|. This use of \pros\ we had already in strkjv@Hebrews:1:7f|. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} (\eis to hilaskesthai\). Purpose clause with \eis to\ and the infinitive (common Greek idiom), here present indirect middle of \hilaskomai\, to render propitious to oneself (from \hilaos\, Attic \hile“s\, gracious). This idea occurs in the LXX (Psalms:65:3|), but only here in N.T., though in strkjv@Luke:18:13| the passive form (\hilasthˆti\) occurs as in strkjv@2Kings:5:18|. In strkjv@1John:2:2| we have \hilasmos\ used of Christ (cf. strkjv@Hebrews:7:25|). The inscriptions illustrate the meaning in strkjv@Hebrews:2:17| as well as the LXX.

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

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

rwp@Hebrews:3:2 @{Who was faithful} (\piston onta\). Present active participle with predicate accusative agreeing with \Iˆsoun\, "as being faithful." {That appointed him} (\t“i poiˆsanti auton\). See strkjv@1Samuel:12:6|. Dative case of the articular participle (aorist active) of \poie“\ and the reference is to God. Note \pistos\ as in strkjv@2:17|. {As also was Moses} (\h“s kai M“usˆs\). The author makes no depreciatory remarks about Moses as he did not about the prophets and the angels. He cheerfully admits that Moses was faithful "in all his house" (\en hol“i t“i oik“i autou\), an allusion to strkjv@Numbers:12:7| (\ean hol“i t“i oik“i mou\) about Moses. The "his" is God's. The use of \oikos\ for the people (family) of God, not the building, but the group (1Timothy:3:15|) in which God is the Father. But wherein is Jesus superior to Moses? The argument is keen and skilful.

rwp@Hebrews:3:3 @{Hath been counted worthy of more glory than Moses} (\pleionos doxˆs para M“usˆn ˆxi“tai\). Perfect passive indicative of \axio“\, to deem worthy, permanent situation described with definite claim of Christ's superiority to Moses. \Doxˆs\ in genitive case after \ˆxi“tai\. For \para\ after the comparative \pleionos\ see strkjv@1:4,9; strkjv@2:7|. {By so much as} (\kath' hoson\). A proportionate measurement (common use of \kata\ and the quantitative relative \hosos\). {Than the house} (\tou oikou\). Ablative case of comparison after \pleiona\. The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul's Cathedral. The point in the argument calls for Jesus as the builder (\ho kataskeuasas\, first aorist active participle of \kataskeuaz“\, to found or build). But it is God's house as \autou\ means (verses 2,5|) and \hou\ in verse 6|. This house of God existed before Moses (11:2,25|). Jesus as God's Son founded and supervised this house of God.

rwp@Hebrews:3:4 @{Is God} (\theos\). God is the Creator of all things and so of his "house" which his Son, Jesus Christ, founded and supervises.

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

rwp@Hebrews:3:6 @{Whose house are we} (\hou oikos esmen hˆmeis\). We Christians (Jew and Gentile) looked at as a whole, not as a local organization. {If we hold fast} (\ean katasch“men\). Condition of third class with \ean\ and second aorist (effective) active subjunctive of \katech“\. This note of contingency and doubt runs all through the Epistle. We are God's house if we do not play the traitor and desert. {Boldness} (\parrˆsian\) {and glorying} (\kai kauchˆma\) some had lost. The author makes no effort to reconcile this warning with God's elective purpose. He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have \mechri telous bebaian\ (firm unto the end), but it is clearly genuine in verse 14|. He pleads for intelligent confidence.

rwp@Hebrews:3:7 @{Wherefore} (\dio\). Probably this inferential conjunction (\dia, ho\, because of which) goes with \mˆ sklˆrunˆte\ (harden not) in verse 8| rather than with \blepete\ (take heed) in verse 12| unless the long quotation be considered a parenthesis. The long quotation in verses 7-11| is from strkjv@Psalms:95:7-11|. After the quotation the author has "three movements" (Moffatt) in his discussion of the passage as applied to the Jewish Christians (3:12-19; strkjv@4:1-10; strkjv@4:11-13|). The peril of apostasy as shown by the example of the Israelites is presented with vividness and power. {As the Holy Ghost saith} (\kath“s legei to pneuma to hagion\). Just this phrase nowhere else in the N.T., except Act strkjv@21:11| (Agabus), though practically the same idea in strkjv@9:8; strkjv@10:15|. In strkjv@1Timothy:4:1| the adjective "Holy" is wanting as in strkjv@Revelation:2; 3|. But the writer quotes this Psalm as the Word of God and in strkjv@4:7| attributes it to David. {If ye shall hear} (\ean akousˆte\). Condition of third class with \ean\ and first aorist active subjunctive of \akou“\.

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

rwp@Hebrews:4:4 @{Somewhere on this wise} (\pou hout“s\). See strkjv@2:6| for \pou tis\ for a like indefinite allusion to an Old Testament quotation. Here it is strkjv@Genesis:2:2| (cf. strkjv@Exodus:20:11; strkjv@31:17|). Moffatt notes that Philo quotes strkjv@Genesis:2:2| with the same "literary mannerism." {Rested} (\katepausen\). First aorist active indicative of \katapau“\, intransitive here, but transitive in verse 8|. It is not, of course, absolute rest from all creative activity as Jesus shows in strkjv@John:5:17|. But the seventh day of God's rest was still going on (clearly not a twenty-four hour day).

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

rwp@Hebrews:4:8 @{Joshua} (\Iˆsous\). The Greek form is Jesus. Condition of the second class (determined as unfulfilled) with \ei\ and aorist indicative in the condition and \an\ with the imperfect in the conclusion. {He would not have spoken} (\ouk elalei\). Wrong translation, "he would not speak" (be speaking), in the passage in David. Imperfect tense, not aorist.

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

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

rwp@Hebrews:4:13 @{That is not manifest} (\aphanˆs\). Old adjective (\a\ privative and \phain“\, to show), here only in the N.T. God's microscope can lay bare the smallest microbe of doubt and sin. {Naked} (\gumna\). Both soul and body are naked to the eye of God. {Laid open} (\tetrachˆlismena\). Perfect passive participle of \trachˆliz“\, late verb to bend back the neck (\trachˆlos\, strkjv@Matthew:18:6|) as the surgeon does for operating, here only in N.T. See strkjv@Romans:16:4| for the peril of risking one's neck (\trachˆlon hupotithenai\). God's eyes see all the facts in our inmost hearts. There are no mental reservations from God. {With whom we have to do} (\pros hon hˆmin ho logos\). "With whom the matter or account for us is." There is a slight play here on \logos\ of verse 12|. Surely every servant of Christ today needs to gaze into this revealing mirror and be honest with himself and God.

rwp@Hebrews:4:14 @{A great high priest} (\archierea megan\). The author now takes up the main argument of the Epistle, already alluded to in strkjv@1:3; strkjv@2:17f.; strkjv@3:1|, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3|). Jesus is superior to the prophets (1:1-3|), to angels (1:4-2:18|), to Moses (3:1-4:13|), he has already shown. Here he only terms Jesus "great" as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. {Who hath passed through the heavens} (\dielˆluthota tous ouranous\). Perfect active participle of \dierchomai\, state of completion. Jesus has passed through the upper heavens up to the throne of God (1:3|) where he performs his function as our high priest. This idea will be developed later (6:19f.; strkjv@7:26-28; strkjv@9:11f.,24f.|). {Jesus the Son of God} (\Iˆsoun ton huion tou theou\). The human name linked with his deity, clinching the argument already made (1:1-4:13|). {Let us hold fast our confession} (\krat“men tˆs homologias\). Present active volitive subjunctive of \krate“\, old verb (from \kratos\, power), with genitive to cling to tenaciously as here and strkjv@6:18| and also with the accusative (2Thessalonians:2:15; strkjv@Colossians:2:19|). "Let us keep on holding fast." This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (3:1|) of Christ already made. Before making the five points of Christ's superior priestly work (better priest than Aaron, strkjv@5:1-7:25|; under a better covenant, strkjv@8:1-13|; in a better sanctuary, strkjv@9:1-12|; offering a better sacrifice, strkjv@9:13-10:18|; based on better promises, strkjv@10:19-12:3|), the author gives a double exhortation (4:14-16|) like that in strkjv@2:1-4| to hold fast to the high priest (14f.|) and to make use of him (16|).

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

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

rwp@Hebrews:5:2 @{Who can bear gently} (\metriopathein dunamenos\). Present active infinitive of the late verb \metriopathe“\ (\metrios\, moderate, \pate“\, to feel or suffer). It is a philosophical term used by Aristotle to oppose the \apatheia\ (lack of feeling) of the Stoics. Philo ranks it below \apatheia\. Josephus (_Ant_. XII. 32) uses it of the moderation of Vespasian and Titus towards the Jews. It occurs here only in the N.T. "If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent" (Dods). {With the ignorant} (\tois agnoousin\). Dative case of the articular present active participle of \agnoe“\, old verb not to know (Mark:9:32|). {And erring} (\kai plan“menois\). Present middle participle (dative case) of \plana“\. The one article with both participles probably makes it a hendiadys, sins of ignorance (both accidence and sudden passion) as opposed to high-handed sins of presumption and deliberate purpose. People who sinned "willingly" (\hekousi“s\, strkjv@10:26|) had no provision in the Levitical system. For deliberate apostasy (3:12; strkjv@10:26|) no pardon is offered. {Is compassed with infirmity} (\perikeitai astheneian\). Present passive indicative of the old verb \perikeimai\ here used transitively as in strkjv@Acts:28:20| (\halusin\, chain). The priest himself has weakness lying around him like a chain. Not so Jesus.

rwp@Hebrews:5:4 @{Taketh the honour unto himself} (\heaut“i lambanei tˆn timˆn\). Dative case of personal interest (\heaut“i\). The priest was called of God. This is the ideal and was true of Aaron. The modern minister is not a priest, but he also should be a God-called man and not one who pushes himself into the ministry or into ecclesiastical office.

rwp@Hebrews:5:5 @{Songs:Christ also} (\hout“s kai ho Christos\). Just as with Aaron. Jesus had divine appointment as high priest also. {To be made} (\genˆthˆnai\). First aorist passive infinitive of \ginomai\. {High priest} (\archierea\). Predicate accusative agreeing with \heauton\ (himself) object of \edoxasen\. {But he that spake unto him} (\all' ho lalˆsas pros auton\). Ellipsis of \edoxasen\ to be supplied from preceding clause. God did glorify Jesus in appointing him priest as we see in strkjv@Psalms:2:7| quoted already as Messianic (Hebrews:1:5|). Jesus himself repeatedly claimed that the Father sent him on his mission to the world (John:5:30,43; strkjv@8:54; strkjv@17:5|, etc.). Bruce holds that Christ's priesthood is co-eval with his Sonship. Davidson thinks it is merely suitable because he is Son. Clearly the Father nominated (Dods) the Son to the Messianic priesthood (John:3:16|).

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

rwp@Hebrews:5:8 @{Though he was a Son} (\kaiper “n huios\). Concessive participle with \kaiper\, regular Greek idiom as in strkjv@7:5; strkjv@12:17|. {Yet learned obedience} (\emathen hupakoˆn\). Second aorist active indicative of \manthan“\. Succinct and crisp statement of the humanity of Jesus in full harmony with strkjv@Luke:2:40,52| and with strkjv@Hebrews:2:10|. {By the things which he suffered} (\aph' h“n epathen\). There is a play on the two verbs (\emathen--epathen\), paronomasia. Second aorist active indicative of \pasch“\. He always did his Father's will (John:8:29|), but he grew in experience as in wisdom and stature and in the power of sympathy with us.

rwp@Hebrews:5:9 @{Having been made perfect} (\telei“theis\). First aorist passive participle of \teleio“\, the completion of the process of training mentioned by this same verb in strkjv@2:10| "by means of sufferings" (\dia pathˆmat“n\) as stated again here in verse 8|. {The author of eternal salvation} (\aitios s“tˆrias ai“niou\). Common adjective from \aitia\ (cause), causing, often in Greek with \s“tˆrias\ (Aeschines, Philo), in N.T. only here, strkjv@Luke:23:4,14,22; strkjv@Acts:19:40|. See same idea in strkjv@Hebrews:2:10| (\archˆgon\). See strkjv@Isaiah:45:17|.

rwp@Hebrews:5:10 @{Named of God} (\prosagoreutheis\). First aorist passive participle of \prosagoreu“\, old verb to salute, to address, only here in N.T. Common in Plutarch.

rwp@Hebrews:5:12 @{Teachers} (\didaskaloi\). Predicate nominative after \einai\. {By reason of the time} (\dia ton chronon\). Alas, what a commentary on modern Christians. {That some one teach you the rudiments} (\tou didaskein humas tina ta stoicheia\). Neat Greek idiom, genitive case of the articular infinitive (need of the teaching) with two accusatives of the person (\humas\, you) and the thing (\ta stoicheia\, the rudiments) and the accusative of general reference (\tina\, as to some one). For \stoicheia\ see strkjv@Galatians:4:3,9; strkjv@Colossians:2:8|. {Of the first principles of the oracles of God} (\tˆs archˆs t“n logi“n tou theou\). Three genitives linked to each other. \Archˆs\ (beginning) illustrates \ta stoicheia\, just before, the A B C of Christian teaching like strkjv@Hebrews:6:1f|. \Logion\ is a diminutive of logos, divine oracles being usually brief, common in the O.T. and Philo for God's words, in N.T. used for the O.T. (Acts:7:38; Rom strkjv@3:2|), of God's word through Christians (1Peter:4:11|), of the substance of Christian teaching (Hebrews:5:12|). {Of milk} (\galaktos\). Because still babes (1Corinthians:3:2|) and not able to chew "solid food" (\stereƒs trophˆs\), without intellectual and spiritual teeth.

rwp@Hebrews:5:13 @{Without experience} (\apeiros\). Old adjective (alpha privative and \peira\, trial). Inexperienced. The babe (\nˆpios\, old word, negative \nˆ\ and \epos\, word like Latin _infans_, infant, not able to talk), not able to chew if one uses only milk and is without teeth. Perhaps moral truth is meant by "word of righteousness" (cf. strkjv@1:2; strkjv@2:3| for the word spoken by Christ).

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

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

rwp@Hebrews:6:2 @The other four items are qualitative genitives with \didachˆn\ (\baptism“n, epithese“s cheir“n, anastase“s nekr“n, krimatos ai“niou\). The plural \baptism“n\ "by itself does not mean specifically Christian baptism either in this epistle (9:10|) or elsewhere (Mark:7:4|), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general" (Moffatt). The disciples of the Baptist had disputes with the Jews over purification (John:3:25|). See also strkjv@Acts:19:2|. "The laying on of hands" seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Matthew:19:13|), of healing (Mark:7:32|), in the choice of the Seven (Acts:6:6|), in the bestowal of the Holy Spirit (Acts:8:17f.; strkjv@19:6|), in separation for a special task (Acts:13:3|), in ordination (1Timothy:4:14; strkjv@5:22; strkjv@2Timothy:1:6|). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, strkjv@John:5:29; strkjv@Acts:24:15|) is easily seen to be basal (cf. strkjv@1Corinthians:15|) as well as eternal judgment (timeless and endless).

rwp@Hebrews:6:4 @{As touching those who were once enlightened} (\tous hapax ph“tisthentas\). First aorist passive articular participle (the once for all enlightened) of \photiz“\, old and common verb (from \ph“s\) as in strkjv@Luke:11:36|. The metaphorical sense here (cf. strkjv@John:1:9; strkjv@Ephesians:1:18; strkjv@Hebrews:10:32|) occurs in Polybius and Epictetus. The accusative case is due to \anakainizein\ in verse 6|. \Hapax\ here is "once for all," not once upon a time (\pote\) and occurs again (9:7,26,27,28; strkjv@12:26,27|). {Tasted of the heavenly gift} (\geusamenous tˆs d“reas tˆs epouraniou\). First aorist middle participle of \geu“\, old verb once with accusative (verse 5|, \kalon rˆma, dunameis\), usually with genitive (Hebrews:2:9|) as here. {Partakers of the Holy Ghost} (\metochous pneumatos hagiou\). See strkjv@3:14| for \metochoi\. These are all given as actual spiritual experiences. {And then fell away} (\kai parapesontas\). No "then" here, though the second aorist (effective) active participle of \parapipt“\, old verb to fall beside (aside), means that. Only here in N.T. In Gal strkjv@5:4| we have \tˆs charitos exepesate\ (ye fell out of grace, to law, Paul means).

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

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

rwp@Hebrews:6:9 @{But we are persuaded} (\pepeismetha de\). Perfect passive indicative of \peith“\, literary plural. Note Paul's use of \pepeismai\ in strkjv@2Timothy:1:12|. {Better things} (\ta kreissona\). "The better things" than those pictures in strkjv@6:4-8|. {That accompany salvation} (\echomena s“tˆrias\). "Things holding on to salvation" (Mark:1:38|), a common Greek phrase \echomena\, present middle participle of \ech“\. {Though we thus speak} (\ei kai hout“s laloumen\). Concessive condition of the first class. Explanatory, not apologetic, of his plain talk. {Not unrighteous to forget} (\ou gar adikos epilathesthai\). Second aorist middle infinitive of \epilanthan“\ with genitive case (\ergou\, work, \agapˆs\, love). But even God cannot remember what they did not do. {In that ye ministered and still do minister} (\diakonˆsantes kai diakonountes\). First aorist active and present active participle of the one verb \diakone“\, the sole difference being the tense (single act _aorist_, repeated acts _present_).

rwp@Hebrews:6:11 @{And we desire} (\epithumoumen de\). Literary plural again like \pepeismetha\ (6:9|). He is not wholly satisfied with them as he had already shown (5:11-14|). They have not given up Christ (6:4-8|), but many of them are still babes (\nˆpioi\, strkjv@5:13|) and not adults (\teleioi\, strkjv@5:14|) and others are in peril of becoming so. {Unto the fulness of hope} (\pros tˆn plˆrophorian tˆs elpidos\). For \plˆrophoria\ see strkjv@1Thessalonians:1:5; strkjv@Colossians:2:2|. {To the end} (\achri telous\). As in strkjv@3:6,14|.

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

rwp@Hebrews:6:13 @{Made promise} (\epaggeilamenos\). First aorist middle participle of \epaggell“\. Could swear by none greater (\kat' oudenos eichen meizonos omosai\). Imperfect active of \ech“\ in sense of \edunato\ as often with \omosai\ (first aorist active infinitive of \omnu“\) and \“mosen\ (he sware) is first aorist active indicative.

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

rwp@Hebrews:6:17 @{To shew} (\epideixai\). First aorist active infinitive of \epideiknumi\, to show in addition (\epi-\) to his promise "more abundantly" (\perissoteron\). {The immutability of his counsel} (\to ametatheton tˆs boulˆs autou\). Late compound verbal neuter singular (alpha privative and \metatithˆmi\, to change), "the unchangeableness of his will." {Interposed} (\emesiteusen\). First aorist active indicative of \mesiteu“\, late verb from \mesitˆs\, mediator (Hebrews:8:6|), to act as mediator or sponsor or surety, intransitively to pledge one's self as surety, here only in the N.T. {With an oath} (\hork“i\). Instrumental case of \horkos\ (from \herkos\, an enclosure), strkjv@Matthew:14:7,9|.

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

rwp@Hebrews:6:19 @{Which} (\hˆn\). Which hope. What would life be without this blessed hope based on Christ as our Redeemer? {As an anchor of the soul} (\h“s agkuran tˆs psuchˆs\). Old word, literally in strkjv@Acts:27:29|, figuratively here, only N.T. examples. The ancient anchors were much like the modern ones with iron hooks to grapple the rocks and so hold on to prevent shipwreck (1Timothy:1:19|). {Both sure and steadfast} (\asphalˆ te kai bebaian\). This anchor of hope will not slip (alpha privative and \sphall“\, to totter) or lose its grip (\bebaia\, from \bain“\, to go, firm, trusty). {That which is within the veil} (\to es“teron tou katapetasmatos\). The Holy of Holies, "the inner part of the veil" (the space behind the veil), in N.T. only here and strkjv@Acts:16:24| (of the inner prison). The anchor is out of sight, but it holds. That is what matters.

rwp@Hebrews:7:1 @{This Melchizedek} (\houtos ho Melchisedek\). The one already mentioned several times with whose priesthood that of Christ is compared and which is older and of a higher type than that of Aaron. See strkjv@Genesis:14:18-20; strkjv@Psalms:110| for the only account of Melchizedek in the Old Testament. It is a daring thing to put Melchizedek above Aaron, but the author does it. Moffatt calls verses 1-3| "a little sermon" on strkjv@6:20|. It is "for ever" (\eis ton ai“na\) that he explains. Melchizedek is the only one in his line and stands alone in the record in Genesis. The interpretation is rabbinical in method, but well adapted to Jewish readers. The description is taken verbatim from Genesis except that "who met" (\ho sunantˆsas\) is here applied to Melchizedek from strkjv@Genesis:14:17| instead of to the King of Sodom. They both met Abraham as a matter of fact. For this verb (first aorist active participle of \sunanta“\) see strkjv@Luke:9:37|. {Slaughter} (\kopˆs\). Old word for cutting (\kopt“\, to cut), here only in N.T. These kings were Amraphel, Arioch, Chedorlaomer, Tidal. Amraphel is usually taken to be Khammurabi. {Priest of God Most High} (\hiereus tou theou tou hupsistou\). He is called "priest" and note \tou hupsistou\ applied to God as the Canaanites, Phoenicians, Hebrews did. It is used also of Zeus and the Maccabean priest-kings. The demons apply it to God (Mark:5:7; strkjv@Luke:8:28|).

rwp@Hebrews:7:2 @{A tenth} (\dekatˆn\). It was common to offer a tenth of the spoils to the gods. Songs:Abraham recognized Melchizedek as a priest of God. {Divided} (\emerisen\). First aorist active of \meriz“\, from \meros\ (portion), to separate into parts. From this point till near the end of verse 3| (the Son of God) is a long parenthesis with \houtos\ of verse 1| as the subject of \menei\ (abideth) as the Revised Version punctuates it. Philo had made popular the kind of exegesis used here. The author gives in Greek the meaning of the Hebrew words Melchizedek (King of righteousness, cf. strkjv@1:8|) and Salem (peace).

rwp@Hebrews:7:4 @{How great} (\pˆlikos\). Geometrical magnitude in contrast to arithmetical (\posos\), here only in N.T., "how distinguished." He received tithes from Abraham (verses 4-6a|) and he blessed Abraham (6b-7|) and even Levi is included (verses 8-10|). {Out of the chief spoils} (\ek t“n akrothini“n\). Old word from \akros\, top, and \this\, a heap (the top of the pile). {Patriarch} (\patriarchˆs\). LXX word (\patria\, tribe, \arch“\, to rule) transferred to N.T. (Acts:2:29|).

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

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

rwp@Hebrews:7:15 @{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:7:19 @{Made nothing perfect} (\ouden etelei“sen\). Another parenthesis. First aorist active indicative of \teleio“\. See verse 11|. And yet law is necessary. {A bringing in thereupon} (\epeisag“gˆ\). An old double compound (\epi\, additional, \eisag“gˆ\, bringing in from \eisag“\). Here only in N.T. Used by Josephus (_Ant_. XI. 6, 2) for the introduction of a new wife in place of the repudiated one. {Of a better hope} (\kreittonos elpidos\). This better hope (6:18-20|) does bring us near to God (\eggizomen t“i the“i\) as we come close to God's throne through Christ (4:16|).

rwp@Hebrews:7:24 @{Because he abideth} (\dia to menein auton\). Same idiom as in verse 23|, "because of the abiding as to him" (accusative of general reference, \auton\). {Unchangeable} (\aparabaton\). Predicate adjective in the accusative (feminine of compound adjective like masculine), late double compound verbal adjective in Plutarch and papyri, from alpha privative and \parabain“\, valid or inviolate. The same idea in verse 3|. God placed Christ in this priesthood and no one else can step into it. See verse 11| for \hier“sunˆ\.

rwp@Hebrews:7:26 @{Became us} (\hˆmin eprepen\). Imperfect active indicative of \prep“\ as in strkjv@2:10|, only there it was applied to God while here to us. "Such" (\toioutos\) refers to the Melchizedek character of Jesus as high priest and in particular to his power to help and save (2:17f.|) as just explained in strkjv@7:24f.| Moffatt notes that "it is generally misleading to parse a rhapsody" but the adjectives that follow picture in outline the qualities of the high priest needed by us. {Holy} (\hosios\). Saintly, pious, as already noted. Cf. strkjv@Acts:2:24; strkjv@13:35|. {Guileless} (\akakos\). Without malice, innocent. In N.T. only here and strkjv@Romans:16:18|. {Undefiled} (\amiantos\). Untainted, stainless. In the papyri. Not merely ritual purity (Leviticus:21:10-15|), but real ethical cleanness. {Separated from sinners} (\kech“rismenos apo t“n hamart“l“n\). Perfect passive participle. Probably referring to Christ's exaltation (9:28|). {Made higher than the heavens} (\hupsˆloteros t“n ouran“n genomenos\). "Having become higher than the heavens." Ablative case (\ouran“n\) after the comparative adjective (\hupsˆloteros\).

rwp@Hebrews:7:27 @{First} (\proteron\). Regular adverb for comparison between two, though \pr“ton\ often occurs also (John:1:41|), with \epeita\ (then) following. {For the sins} (\ton\). Only the article in the Greek with repetition of \huper\ or of \hamarti“n\. {When he offered up himself} (\heauton anenegkas\). First aorist active participle of \anapher“\, to offer up. See same idea in strkjv@9:14| where \heauton prosˆnegken\ is used. Old verb for sacrifice to place on the altar (1Peter:2:5,24|).

rwp@Hebrews:8:1 @{In the things which we are saying} (\epi tois legomenois\). Locative case of the articular present passive participle of \leg“\ after \epi\ as in strkjv@Luke:5:5; strkjv@Hebrews:11:4|, "in the matter of the things being discussed." {The chief point} (\kephalaion\). Neuter singular of the adjective \kephalaios\ (from \kephalˆ\, head), belonging to the head. Vulgate _capitulum_, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), "the pith" (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts:22:28|) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan's _Vocabulary_). {Such an high priest} (\toiouton archierea\). As the one described in chapters strkjv@4:16-7:28| and in particular strkjv@7:26| (\toioutos\) strkjv@7:27,28|. But the discussion of the priestly work of Jesus continues through strkjv@12:3|. \Toioutos\ is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest (8:1-6|). He is himself a better priest than Aaron (\toioutos\ in strkjv@8:1| such as shown in strkjv@4:16-7:28|); he works in a better sanctuary (8:2,5|); he offers a better sacrifice (8:3f.|); he is mediator of a better covenant (8:6|); his work rests on better promises (8:6|); hence he has obtained a better ministry as a whole (8:6|). In this resum‚ (\kephelaion\) the author gives the pith (\kephalaion\) of his argument, curiously enough with both senses of \kephalaion\ (pith, summary) pertinent. He will discuss the four points remaining thus: (1) the better covenant, strkjv@8:7-13|. (2) The better sanctuary, strkjv@9:1-12|. (3) The better sacrifice, strkjv@9:13-10:18|. (4) The better promises, strkjv@10:19-12:3|. One point (the better high priest, like Melchizedek) has already been discussed (4:16-7:28|). {Sat down} (\ekathisen\). Repetition of strkjv@1:3| with \tou thronou\ (the throne) added. This phrase prepares the way for the next point.

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

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

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

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

rwp@Hebrews:8:9 @{In the day that I took them} (\en hˆmerƒi epilabomenou mou\). Genitive absolute (\mou\ and second aorist middle participle of \epilamban“\), "a Hellenistic innovation" (Moffatt) in imitation of the Hebrew after \hˆmerƒi\ in place of \en hˆi epelabomen\, occurring also in Barn. strkjv@2:28. {By the hand} (\tˆs cheiros\). Technical use of the genitive of the part affected. {To lead them forth} (\exagagein autous\). Second aorist active infinitive of \exag“\ to denote purpose. {For they continued not} (\hoti autoi ouk enemeinan\). First aorist active indicative of \emmen“\, old verb to remain in (Acts:14:22|). The Israelites broke the covenant. Then God annulled it. {I regarded not} (\ˆmelˆsa\). "I neglected" as in strkjv@2:3|. The covenant was void when they broke it.

rwp@Hebrews:8:10 @{This} (\hautˆ\). The "new" one of verse 8|. {That I will make} (\hˆn diathˆsomai\). Future middle of \diatithˆmi\, "that I will covenant," cognate accusative (\hˆn\), using the same root in the verb as in \diathˆkˆ\. {I will put} (\didous\). "Giving," present active participle of \did“mi\, to give. {Into their mind} (\eis tˆn dianoian aut“n\). Their intellect, their moral understanding, all the intellect as in Aristotle (Colossians:1:21; strkjv@Ephesians:4:18|). {On their heart} (\epi kardias aut“n\). Either genitive singular or accusative plural. \Kardia\ is the seat of man's personal life (Westcott), the two terms covering the whole of man's inward nature. {A god} (\eis theon\). Note the Hebraistic use of \eis\ in the predicate instead of the usual nominative \theos\ as in "a people" (\eis laon\). This was the ideal of the old covenant (Exodus:6:7|), now at last to be a fact.

rwp@Hebrews:8:11 @{They shall not teach} (\ou mˆ didax“sin\). Strong double negative (\ou mˆ\) with the first aorist active (futuristic) subjunctive of \didask“\. {His fellow-citizen} (\ton politˆn autou\). See strkjv@Luke:15:15; strkjv@19:14|. {Know the Lord} (\Gn“thi ton kurion\). Second aorist active imperative of \gin“sk“\. In the new covenant all will be taught of God (Isaiah:54:13; strkjv@John:6:45|), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul's comparison in strkjv@2Corinthians:3:7-18|. {Shall know} (\eidˆsousin\). Future perfect active, old form of \oida\ (note \gin“sk“\ just before of recognizing God), one of the rare future perfects (cf. strkjv@2:13|, \esomai pepoith“s\).

rwp@Hebrews:8:12 @{Merciful} (\hile“s\). Old Attic adjective for \hilaos\, common in the LXX, only here in N.T., from which \hilaskomai\ comes (Luke:18:13|). {Will I remember no more} (\ou mˆ mnˆsth“ eti\). Double negative \ou mˆ\ with first aorist passive subjunctive (volitive) of \mimnˆsk“\, to recall.

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

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

rwp@Hebrews:9:4 @{Having a golden censer} (\chrusoun echousa thumiatˆrion\). The present active participle \echousa\ (feminine singular) agrees with \skˆnˆ\ (the Holy of Holies). It is not certain whether \thumiatˆrion\ here means censer or altar of incense. In the LXX (2Chronicles:26:19; strkjv@Exodus:8:11|; IV Macc. strkjv@7:11) it means censer and apparently so in the inscriptions and papyri. But in Philo and Josephus it means altar of incense for which the LXX has \thusiastˆrion tou thumiatos\ (Exodus:30:1-10|). Apparently the altar of incense was in the Holy Place, though in strkjv@Exodus:30:1-10| it is left quite vague. B puts it in verse 2|. Songs:we leave the discrepancy unsettled. At any rate the altar of incense was used for the Holy of Holies ("its ritual associations," Dods). {The ark of the covenant} (\tˆn kib“ton tˆs diathˆkˆs\). A box or chest four feet long, two and a half broad and high (Exodus:25:10f.|). The Scotch have a "meal-ark." {Wherein} (\en hˆi\). In the ark. There were three treasures in the ark of the covenant (a pot of manna, Aaron's rod, the tables of the covenant). For the pot of manna (golden added in the LXX) see strkjv@Exodus:16:32-34|. For Aaron's rod that budded (\hˆ blastˆsasa\, first aorist active participle of \blastan“\) see strkjv@Numbers:17:1-11|. For the tables of the covenant see strkjv@Exodus:25:16f.; strkjv@31:18; strkjv@Deuteronomy:9:9; strkjv@10:5|. Not definitely clear about these items in the ark, but on front, except that strkjv@1Kings:8:9| states that it did contain the tables of the covenant. For \plakes\ (tables) see strkjv@2Corinthians:3:3| (only other N.T. example).

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

rwp@Hebrews:9:7 @{Alone} (\monos\). Predicate adjective with \ho archiereus\. {Once in the year} (\hapax tou eniautou\). Once for each year (not \pote\, at any time) with genitive of time. {Not without blood} (\ou ch“ris haimatos\). According to strkjv@Leviticus:16:14f|. Not even he could enter the second tent (Holy of Holies) without blood. {The errors of the people} (\t“n tou laou agnoˆmat“n\). Late word from \agnoe“\, not to know (5:2|), only here in the N.T., but in LXX, papyri, and inscriptions where a distinction is drawn between errors (\agnoˆmata\) and crimes (\harmartˆmata\). In strkjv@Genesis:43:12| \agnoˆma\ is "an oversight." But these sins of ignorance (\agnoˆmata\) were sins and called for atonement. See strkjv@Hebrews:10:26| for wilful sinning.

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

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

rwp@Hebrews:9:14 @{How much more} (\pos“i mallon\). Instrumental case, "by how much more," by the measure of the superiority of Christ's blood to that of goats and bulls and the ashes of a heifer. {Through the eternal Spirit} (\dia pneumatos ai“niou\). Not the Holy Spirit, but Christ's own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices. {Offered himself} (\heauton prosˆnegken\). Second aorist active indicative of \prospher“\ (used so often as in strkjv@5:1,3; strkjv@8:3|). The voluntary character of Christ's death is again emphasized. {Without blemish} (\am“mon\). Old compound adjective (Colossians:1:22; strkjv@1Peter:1:19|) as the sacrifice had to be (Exodus:29:1; strkjv@Leviticus:1:3,10|). {Shall cleanse from conscience} (\kathariei tˆn suneidˆsin hum“n\). Future active indicative of \kathariz“\. Some MSS. have \hˆm“n\ (our). The old Greek used \kathair“\, not \kathariz“\ (in inscriptions for ceremonial cleansing, Deissmann, _Bible Studies_, pp. 216f.), for cleansing. {From dead works} (\apo nekr“n erg“n\). As in strkjv@6:1|. "A pause might be made before \erg“n\, from dead--(not bodies but) works."

rwp@Hebrews:9:15 @{Mediator of a new covenant} (\diathˆkˆs kainˆs mesitˆs\). See strkjv@8:6| for this phrase with \kreittonos\ instead of \kainˆs\. {A death having taken place} (\thanatou genomenou\). Genitive absolute, referring to Christ's death. {For the redemption} (\eis apolutr“sin\). {Of the transgressions} (\t“n parabase“n\). Really ablative case, "from the transgressions." See verse 12|, \lutr“sin\. {Under the first covenant} (\epi tˆi pr“tˆi diathˆkˆi\). Here there is a definite statement that the real value in the typical sacrifices under the Old Testament system was in the realization in the death of Christ. It is Christ's death that gives worth to the types that pointed to him. Songs:then the atoning sacrifice of Christ is the basis of the salvation of all who are saved before the Cross and since. {That they may receive} (\hop“s lab“sin\). Purpose clause (God's purpose in the rites and symbols) with \hop“s\ and the second aorist active subjunctive of \lamban“\.

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

rwp@Hebrews:9:18 @{The first covenant} (\hˆ pr“tˆ\). Supply \diathˆkˆ\ as in strkjv@9:1|. {Has been dedicated} (\enkekainistai\). Stands dedicated. Perfect passive indicative of \enkainizo\, a late verb in LXX, one papyrus, and in N.T. only here and strkjv@10:20|. It means to renew, to inaugurate (1Samuel:11:14; strkjv@2Chronicles:15:8|) and in strkjv@1Kings:8:63| to dedicate. Note \ta enkainia\ (John:10:22|) for the feast of dedication.

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

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

rwp@Hebrews:9:23 @{The copies} (\ta hupodeigmata\). See strkjv@8:5| for this word, the earthly (8:4; strkjv@9:1|) tabernacle. {With these} (\toutois\). Instrumental case of \houtos\, like the rites above described (verse 19|), perhaps with some disparagement. {Themselves} (\auta\). The heavenly realities (8:2,5; strkjv@9:11f.|). {With better sacrifices} (\kreittosin thusiais\). Instrumental case again. Point of this section (9:13-10:18|). {Than these} (\para tautas\). Use of \para\ and the accusative case after a comparative as in strkjv@1:4,9|. To us it seems a bit strained to speak of the ritual cleansing or dedication of heaven itself by the appearance of Christ as Priest-Victim. But the whole picture is highly mystical.

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

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

rwp@Hebrews:9:27 @{It is appointed} (\apokeitai\). Present middle (or passive) of \apokeimai\, "is laid away" for men. Cf. same verb in strkjv@Luke:19:20; strkjv@Colossians:1:5; strkjv@2Timothy:4:8| (Paul's crown). {Once to die} (\hapax apothanein\). Once for all to die, as once for all to live here. No reincarnation here. {After this cometh judgement} (\meta touto krisis\). Death is not all. Man has to meet Christ as Judge as Jesus himself graphically pictures (Matthew:25:31-46; strkjv@John:5:25-29|).

rwp@Hebrews:9:28 @{Once} (\hapax\). "Once for all" (verse 26|) as already stated. {Shall appear a second time} (\ek deuterou ophthˆsetai\). Future passive indicative of \hora“\. Blessed assurance of the Second Coming of Christ, but this time "apart from sin" (\ch“ris hamartias\, no notion of a second chance then). {Unto salvation} (\eis s“tˆrian\). Final and complete salvation for "them that wait for him" (\tois auton apekdechomenois\). Dative plural of the articular participle present middle of \apekdechomai\, the very verb used by Paul in strkjv@Phillipians:3:20| of waiting for the coming of Christ as Saviour.

rwp@Hebrews:10:1 @{Shadow} (\skian\). The contrast here between \skia\ (shadow, shade caused by interruption of light as by trees, strkjv@Mark:4:32|) and \eik“n\ (image or picture) is striking. Christ is the \eik“n\ of God (2Corinthians:4:4; strkjv@Colossians:1:15|). In strkjv@Colossians:2:17| Paul draws a distinction between \skia\ for the Jewish rites and ceremonies and \s“ma\ for the reality in Christ. Children are fond of shadow pictures. The law gives only a dim outline of the good things to come (9:11|). {Continually} (\eis to diˆnekes\). See this phrase also in strkjv@7:3; strkjv@9:12,14|. Nowhere else in N.T. From \diˆnegka\ (\diapher“\), to bear through. {They can} (\dunantai\). This reading leaves \ho nomos\ a _nominativus pendens_ (an anacoluthon). But many MSS. read \dunatai\ (it--the law--can). For the idea and use of \telei“sai\ see strkjv@9:9|.

rwp@Hebrews:10:2 @{Else they would not have ceased?} (\epei ouk an epausanto;\). Ellipsis of condition after \epei\ (since if they really did perfect) with the conclusion of the second-class condition (\an\ and the aorist middle indicative of \pauomai\). {To be offered} (\prospheromenai\). Regular idiom, participle (present passive) with \pauomai\ (Acts:5:42|). {Because} (\dia to\). \Dia\ with the accusative of the articular infinitive, "because of the having" (\echein\) as to the worshippers (\tous latreuontas\, accusative of general reference of the articular participle), not "would have had." {No more conscience of sins} (\mˆdemian eti suneidˆsin hamarti“n\). Rather "consciousness of sins" as in strkjv@9:14|. {Having been once cleansed} (\hapax kekatharismenous\). Perfect passive participle of \kathariz“\, "if they had once for all been cleansed."

rwp@Hebrews:10:5 @{When he cometh into the world} (\eiserchomenos eis ton kosmon\). Reference to the Incarnation of Christ who is represented as quoting strkjv@Psalms:40:7-9| which is quoted. The text of the LXX is followed in the main which differs from the Hebrew chiefly in having \s“ma\ (body) rather than \“tia\ (ears). The LXX translation has not altered the sense of the Psalm, "that there was a sacrifice which answered to the will of God as no animal sacrifice could" (Moffatt). Songs:the writer of Hebrews "argues that the Son's offering of himself is the true and final offering for sin, because it is the sacrifice, which, according to prophecy, God desired to be made" (Davidson). {A body didst thou prepare for me} (\s“ma katˆrtis“ moi\). First aorist middle indicative second person singular of \katartiz“\, to make ready, equip. Using \s“ma\ (body) for \“tia\ (ears) does not change the sense, for the ears were the point of contact with God's will.

rwp@Hebrews:10:6 @{Thou hadst no pleasure} (\ouk eudokˆsas\). First aorist active indicative of \eudoke“\, common for God's good pleasure (Matthew:3:17|). God took no pleasure in the animal offering (\thusian\), the meal-offering (\prosphoran\), the burnt-offering (\holokaut“mata\), the sin-offering (\peri hamartias\, concerning sin).

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

rwp@Hebrews:10:8 @{Saying above} (\an“teron leg“n\). Christ speaking as in verse 5|. "Higher up" (\an“teron\, comparative of \an“\, up) refers to verses 5,6| which are quoted again.

rwp@Hebrews:10:9 @{The which} (\haitines\). "Which very things" (\thusiai\). {Then hath he said} (\tote eirˆken\). That is Christ. Perfect active indicative with which compare \tote eipon\ (second aorist active) in verse 7| which is quoted again. {He taketh away the first} (\anairei to pr“ton\). Present active indicative of \anaire“\, to take up, to abolish, of a man to kill (Matthew:2:16|). By "the first" (\to pr“ton\) he means the system of animal sacrifices in verse 8|. {That he may establish the second} (\hina to deuteron stˆsˆi\). Purpose clause with \hina\ and the first aorist active (transitive) subjunctive of \histˆmi\, to place. By "the second" (\to deuteron\) he means doing God's will as shown in verse 9| (following verse 8|). This is the author's exegesis of the Psalm.

rwp@Hebrews:10:10 @{We have been sanctified} (\hˆgiasmenoi esmen\). Periphrastic perfect passive indicative of \hagiaz“\, to set apart, to sanctify. The divine will, unfulfilled in animal sacrifices, is realized in Christ's offering of himself. "He came to be a great High Priest, and the body was prepared for him, that by the offering of it he might put sinful men for ever into the perfect religious relation to God" (Denney, _The Death of Christ_, p. 234).

rwp@Hebrews:10:11 @{Standeth} (\hestˆken\). Perfect active indicative of \histˆmi\ (intransitive), vivid picture. {Ministering and offering} (\leitourg“n kai prospher“n\). Present active participles graphically describing the priest. {Take away} (\perielein\). Second aorist active infinitive of \periaire“\, old verb to take from around, to remove utterly as in strkjv@Acts:27:20|.

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

rwp@Hebrews:10:13 @{Henceforth expecting} (\to loipon ekdechomenos\). "For the rest" or "for the future" (\to loipon\, accusative of extent of time). The expectant attitude of Christ here is that of final and certain victory (John:16:33; strkjv@1Corinthians:15:24-28|). {Till his enemies be made} (\he“s teth“sin hoi echthroi autou\). Purpose and temporal clause with \he“s\ and the first aorist passive subjunctive of \tithˆmi\. He quotes strkjv@Psalms:110:1| again.

rwp@Hebrews:10:17 @Here again the writer adds "their iniquities" (\t“n anomi“n\) to "sins" of strkjv@8:12| and reads \mnˆsthˆsomai\ (first future passive) with \ou mˆ\ rather than \mnˆsth“\ (first aorist passive subjunctive) of strkjv@8:12| (the more common idiom). It is uncertain also whether the writer means verse 17| to be the principal clause with 15,16| as subordinate or the whole quotation to be subordinate to \meta to eirˆkenai\ of verse 15| with anacoluthon in verse 18|. At any rate verse 17| in the quotation does not follow immediately after verse 16| as one can see in strkjv@8:10-12| (skipping part of strkjv@8:10| and all of strkjv@8:11|).

rwp@Hebrews:10:18 @{There is no more offering for sin} (\ouketi prosphora peri hamartias\). This is the logical and triumphant conclusion concerning the better sacrifice offered by Christ (9:13-10:18|). As Jeremiah had prophesied, there is actually remission (\aphesis\, removal) of sins. Repetition of the sacrifice is needless.

rwp@Hebrews:10:19 @{Having therefore} (\echontes oun\). The author now gives a second (the first in strkjv@8:1-6|) resum‚ of the five arguments concerning the superior priestly work of Christ (10:19-25|) coupled with an earnest exhortation like that in strkjv@4:14-16|, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3|). {Boldness} (\parrˆsian\). This is the dominant note all through the Epistle (3:6; strkjv@4:16; strkjv@10:19,35|). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. {Into the holy place} (\t“n hagi“n\). That is, the heavenly sanctuary where Jesus is (6:18-20|). This is the better sanctuary (9:1-12|). {By the blood of Jesus} (\en t“i haimati Iˆsou\). This is the better sacrifice just discussed (9:13-10:18|).

rwp@Hebrews:10:20 @{By the way which he dedicated for us} (\hˆn enekainisen hˆmin hodon\). This "new" (\prosphaton\, freshly killed, newly made, from \pros\ and the root of \phatos\, in the papyri, only here in N.T.) and "living" (\z“san\) Jesus opened ("dedicated") for us by his Incarnation and Death for us. Thus he fulfilled God's promise of the "New Covenant" (8:7-13|) in Jeremiah. The language is highly symbolic here and "through the veil" here is explained as meaning the flesh of Christ, his humanity, not the veil opening into heaven (6:20|). Some do take "veil" here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John:1:18; strkjv@14:9|). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Hebrews:2:17f.; strkjv@4:16|).

rwp@Hebrews:10:22 @{Let us draw near} (\proserch“metha\). Present middle volitive subjunctive as in strkjv@4:16| with which exhortation the discussion began. There are three exhortations in verses strkjv@22:25| (Let us draw near, \proserch“metha\, let us hold fast, \katech“men\, let us consider one another, \katano“men allˆlous\). Four items are added to this first exhortation. {With a true heart} (\meta alˆthinˆs kardias\). With loyalty and fealty. {In fulness of faith} (\en plˆrophoriƒi piste“s\). See strkjv@6:11| for this very phrase. {Having our hearts sprinkled from an evil conscience} (\rerantismenoi tas kardias apo suneidˆse“s ponˆras\). Perfect passive participle of \rantiz“\ with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (9:18-22|) and the shedding of Christ's blood for the cleansing of our consciences (10:1-4|). Cf. strkjv@1Peter:1:2| for "the sprinkling of the blood of Jesus Christ." {Our body washed with pure water} (\lelousmenoi to s“ma hudati kathar“i\). Perfect passive (or middle) of \lou“\, old verb to bathe, to wash. Accusative also retained if passive. \Hudati\ can be either locative (in) or instrumental (with). See strkjv@Ephesians:5:26; strkjv@Titus:3:5| for the use of \loutron\. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.

rwp@Hebrews:10:23 @{Let us hold fast} (\katech“men\). Present (keep on holding fast) active volitive subjunctive of \katech“\ as in strkjv@3:6,14|. {That it waver not} (\aklinˆ\). Common compound adjective (alpha privative and \klin“\, unwavering, not leaning, here only in N.T. It is a confession of hope, not of despair. {That promised} (\ho epaggeilamenos\). First aorist middle articular participle of \epaggell“\. This is the argument remaining to be discussed (10:26-12:3|) and already alluded to (6:13f.; strkjv@8:6|). The ministry of Jesus rests upon "better promises." How better? God is "faithful," but he made the other promises also. We shall see.

rwp@Hebrews:10:25 @{Not forsaking} (\mˆ egkataleipontes\). "Not leaving behind, not leaving in the lurch" (2Timothy:4:10|). {The assembling of yourselves together} (\tˆn episunag“gˆn heaut“n\). Late double compound from \episunag“\, to gather together (\sun\) besides (\epi\) as in strkjv@Matthew:23:37; strkjv@Luke:17:27|. In N.T. only here and strkjv@2Thessalonians:2:1|. In an inscription 100 B.C. for collection of money (Deissmann, _Light_, etc., p. 103). {As the custom of some is} (\kath“s ethos tisin\). "As is custom to some." For \ethos\ (custom) see strkjv@Luke:22:39; strkjv@John:19:40|. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. {Songs:much the more as} (\tosout“i mallon hos“i\). Instrumental case of measure or degree, "by so much the more as," both with \tosout“i\ and \hos“i\. {The day drawing nigh} (\eggizousan tˆn hˆmeran\). The Second Coming of Christ which draws nearer all the time (Romans:13:12|).

rwp@Hebrews:10:26 @{If we sin wilfully} (\hekousi“s hamartanont“n hˆm“n\). Genitive absolute with the present active participle of \hamartan“\, circumstantial participle here in a conditional sense. {After that we have received} (\meta to labein\). "After the receiving" (accusative case of the articular infinitive second aorist active of \lamban“\ after \meta\). {Knowledge} (\epign“sin\). "Full knowledge," as in strkjv@6:4f|. {There remaineth no more} (\ouketi apoleipetai\). "No longer is there left behind" (present passive indicative as in strkjv@4:9|), for one has renounced the one and only sacrifice for sin that does or can remove sin (10:1-18|).

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

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

rwp@Hebrews:10:31 @{A fearful thing} (\phoberon\). Old adjective (from \phobe“\, to frighten). In N.T. only in Heb. (10:27,31; strkjv@12:21|). The sense is not to be explained away. The wrath of God faces wrongdoers. {To fall} (\to empesein\). "The falling" (articular infinitive second aorist active of \empipt“\, to fall in, followed here by \eis\). We are not dealing with a dead or an absentee God, but one who is alive and alert (3:12|).

rwp@Hebrews:10:32 @{Call to remembrance} (\anamimnˆskesthe\). Present middle imperative of \anamimnˆsk“\, as in strkjv@2Corinthians:7:15| "remind yourselves." The former days were some distance in the past (5:12|), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. {After ye were enlightened} (\ph“tisthentes\). First aorist passive participle of \ph“tiz“\ in the same sense as in strkjv@6:4| (regeneration) and like "the full knowledge of the truth" in strkjv@10:26|. {Conflict} (\athlˆsin\). Late word from \athle“\, to engage in a public contest in the games (2Timothy:2:5|), only here in the N.T. It occurs in the inscriptions. Cf. strkjv@2:10| for the benefit of "sufferings" in training.

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

rwp@Hebrews:10:35 @{Cast not away therefore your boldness} (\mˆ apobalˆte oun tˆn parrˆsian hum“n\). Prohibition with \mˆ\ and the second aorist active subjunctive of \apoball“\. Old verb to throw away from one as worthless, only twice in the N.T., here in a figurative sense and strkjv@Mark:10:50| in a literal sense (garment by Bartimaeus). The Jewish Christians in question were in peril of a panic and of stampeding away from Christ. Recall \katech“men\ in verse 23|.

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

rwp@Hebrews:10:38 @{If he shrink back} (\ean huposteilˆtai\). Condition of third class with \ean\ and the first aorist middle subjunctive of \hupostell“\, old verb to draw oneself under or back, to withdraw, as already in strkjv@Acts:20:20,27; strkjv@Galatians:2:12|. See strkjv@Romans:1:17| for the quotation also of "the just shall live by faith."

rwp@Hebrews:10:39 @{But we} (\hˆmeis de\). In contrast to renegades who do flicker and turn back from Christ. {Of them that shrink back unto perdition} (\hupostolˆs eis ap“leian\). Predicate genitive of \hupostolˆ\, as in strkjv@12:11|, from \hupostell“\ with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T. {Unto the saving of the soul} (\eis peripoiˆsin psuchˆs\). Old word from \peripoie“\, to reserve, to preserve (Luke:17:33|) to purchase (Acts:20:28|). Songs:here preserving or saving one's life as in Plato, but possession in strkjv@Ephesians:1:14|, obtaining in strkjv@1Thessalonians:4:9|. Papyri have it in sense of preservation.

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

rwp@Hebrews:11:2 @{Therein} (\en tautˆi\). That is, "in faith," feminine demonstrative referring to \pistis\. {The elders} (\hoi presbuteroi\). More nearly like "the fathers," not the technical sense of elders (officers) usual in the N.T., but more like "the tradition of the elders" (Mark:7:3,5; strkjv@Matthew:15:2|). {Had witness borne to them} (\emarturˆthˆsan\). First aorist passive of \marture“\ (cf. strkjv@7:8|), "were testified to."

rwp@Hebrews:11:3 @{By faith} (\pistei\). Instrumental case of \pistis\ which he now illustrates in a marvellous way. Each example as far as verse 31| is formally and with rhetorical skill introduced by \pistei\. After that only a summary is given. {We understand} (\nooumen\). Present active indicative of \noe“\, old verb (from \nous\, intellect) as in strkjv@Matthew:15:17; strkjv@Romans:1:20|. The author appeals to our knowledge of the world in which these heroes lived as an illustration of faith. Recent books by great scientists like Eddington and Jeans confirm the position here taken that a Supreme Mind is behind and before the universe. Science can only stand still in God's presence and believe like a little child. {The worlds} (\tous ai“nas\). "The ages" as in strkjv@1:2| (cf. Einstein's fourth dimension, time). Accusative case of general reference. {Have been framed} (\katˆrtisthai\). Perfect passive infinitive of \katartiz“\, to mend, to equip, to perfect (Luke:6:40|), in indirect discourse after \nooumen\. {Songs:that} (\eis to\). As a rule \eis to\ with the infinitive is final, but sometimes as here it expresses result as in strkjv@Romans:12:3| (Robertson, _Grammar_, p. 1003). {Hath been made} (\gegonenai\). Perfect active infinitive of \ginomai\. {What is seen} (\to blepomenon\). Present passive articular participle (accusative case of general reference) of \blep“\. {Of things which do appear} (\ek phainomen“n\). Ablative case with \ek\ (out of) of the present passive participle. The author denies the eternity of matter, a common theory then and now, and places God before the visible universe as many modern scientists now gladly do.

rwp@Hebrews:11:4 @{A more excellent sacrifice} (\pleiona thusian\). Literally, "more sacrifice" (comparative of \polus\, much). For this rather free use of \plei“n\ with the point implied rather than stated see strkjv@Matthew:6:25; strkjv@Luke:10:31; strkjv@12:23; strkjv@Hebrews:3:3|. {Than Cain} (\para Kain\). For this use of \para\ after comparative see strkjv@1:4,9|. For the incident see strkjv@Genesis:4:4|. {Through which} (\di' hˆs\). The sacrifice (\thusia\). {He had Witness borne to him} (\emarturˆthˆ\). First aorist passive indicative of \marture“\ as in verse 2|, "he was witnessed to." {That he was righteous} (\einai dikaios\). Infinitive in indirect discourse after \emarturˆthˆ\, personal construction of \dikaios\ (predicate nominative after \einai\) agreeing with the subject of \emarturˆthˆ\ (cf. strkjv@Romans:1:22|, \einai sophoi\). {God bearing witness} (\marturountos tou theou\). Genitive absolute with present active participle of \marture“\. {Through it} (\di' autˆs\). Through his faith (as shown by his sacrifice). Precisely why Abel's sacrifice was better than that of Cain apart from his faith is not shown. {Being dead} (\apothan“n\). Second aorist active participle of \apothnˆsk“\, "having died." {Yet speaketh} (\eti lalei\). Cf. strkjv@Genesis:4:10; strkjv@Hebrews:12:24|. Speaks still through his faith.

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

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

rwp@Hebrews:11:8 @{Not knowing whither he went} (\mˆ epistamenos pou erchetai\). Usual negative \mˆ\ with a participle (present middle from \epistamai\, old and common verb to put the mind on). Present middle indicative (\erchetai\) preserved in the indirect question after the secondary tense \exˆlthen\ (went out) from which \epistamenos\ gets its time. Abraham is a sublime and graphic example of faith. He did not even know where the land was that he was going to receive "as an inheritance" (\eis klˆronomian\).

rwp@Hebrews:11:9 @{Became a sojourner} (\par“ikˆsen\). First aorist active indicative of \paroike“\, old verb to dwell (\oike“\) beside (\para\), common in LXX, in N.T. only here and strkjv@Luke:24:18|. Called \paroikon\ (sojourner) in strkjv@Acts:7:6|. {In the land of promise} (\eis gˆn tˆs epaggelias\). Literally, "land of the promise." The promise made by God to him (Genesis:12:7; strkjv@13:15; strkjv@17:8|). {As in a land not his own} (\h“s allotrian\). For \allotrios\ (belonging to another) see strkjv@9:25; strkjv@11:34|. {The heirs with him of the same promise} (\t“n sunklˆromen“n tˆs epaggelias tˆs autˆs\). Late double compound (\sun, klˆros, nemomai\), found in Philo, inscriptions and papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@1Peter:3:7|. "Co-heirs" with Abraham.

rwp@Hebrews:11:11 @{To conceive seed} (\eis katabolˆn spermatos\). For deposit of seed. See strkjv@4:3| for \katabolˆ\. {Past age} (\para kairon hˆlikias\). Beyond (\para\ with the accusative) the season of age. {Since she counted him faithful who had promised} (\epei piston hˆgˆsato ton epaggeilamenon\). Sarah herself (\autˆ--Sarra\). Even Sarah, old as she was, believed God who had promised. Hence she received power.

rwp@Hebrews:11:13 @{In faith} (\kata pistin\). Here a break in the routine \pistei\ (by faith), "according to faith," either for literary variety "or to suggest \pistis\ as the sphere and standard of their characters" (Moffatt). {These all} (\houtoi pantes\). Those in verses 9-12| (Abraham, Sarah, Isaac, Jacob). {Not having the promises} (\mˆ komisamenoi tas epaggelias\). First aorist middle participle of \komiz“\, to obtain, as in strkjv@10:36; strkjv@11:39|. And yet the author mentions Abraham (6:15|) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have "better promises." {Greeted them} (\aspasamenoi\). First aorist middle participle of \aspazomai\, to salute (Matthew:5:47|). Abraham rejoiced to see Christ's day in the dim distance (John:8:56|). {Strangers} (\zenoi\). Foreigners. "To reside abroad carried with it a certain stigma" (Moffatt). But they "confessed" it (Genesis:23:4; strkjv@47:9|). {Pilgrims} (\parepidˆmoi\). Late double compound (\para, epi, dˆmos\), a sojourner from another land, in N.T. only here and strkjv@1Peter:1:1; strkjv@2:11|.

rwp@Hebrews:11:15 @{Had been mindful} (\emnˆmoneuon\)-- {would have had} (\eichon an\). Condition of second class (note \an\ in conclusion) with the imperfect (not aorist) in both condition and conclusion. Songs:it means: "If they had continued mindful, they would have kept on having (linear action in both cases in past time). {Opportunity to return} (\kairon anakampsai\). Old verb \anakampt“\ to bend back, to turn back (Matthew:2:12|), here first aorist active infinitive. Continual hankering would have found a way. Cf. the Israelites in the wilderness yearning after Egypt.

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

rwp@Hebrews:11:17 @{Being tried} (\peirazomenos\). Present passive participle of \peiraz“\. The test was still going on. {Offered up} (\prosenˆnochen\). Perfect active indicative of \prospher“\, the verb so often used in this Epistle. The act was already consummated so far as Abraham was concerned when it was interrupted and it stands on record about him. See strkjv@Genesis:22:1-18|. {He that had gladly received the promises} (\ho tas epaggelias anadexamenos\). \Anadechomai\ is old verb to welcome, to entertain, in N.T. only here and strkjv@Acts:28:7|. It seemed the death of his hopes. {Was offering up} (\prosepheren\). It is the imperfect of an interrupted action like \ekaloun\ in strkjv@Luke:1:59|.

rwp@Hebrews:11:18 @{To whom it was said} (\pros elalˆthˆ\). First aorist passive indicative of \lale“\ (Genesis:21:12|). God's very words were in the heart of Abraham now about Isaac "his only son" (\ton monogenˆ\. Cf. strkjv@Luke:7:12|).

rwp@Hebrews:11:19 @{Accounting} (\logisamenos\). First aorist middle participle of \logizomai\. Abraham had God's clear command that contravened God's previous promise. This was his solution of his difficult situation. {God is able} (\dunatai ho theos\). God had given him Isaac in his old age. God can raise him from the dead. It was Abraham's duty to obey God. {In a parable} (\en parabolˆi\). See already strkjv@9:9| for \parabolˆ\. Because of (\hothen\, whence) Abraham's superb faith Isaac was spared and so he received him back (\ekomisato\) as almost from the dead. This is the test that Abraham stood of which James speaks (James:2:23|).

rwp@Hebrews:11:23 @{Was hid} (\ekrubˆ\). Second aorist passive indicative of \krupt“\, to hide, as in strkjv@Matthew:5:14|. {Three months} (\trimˆnon\). Old adjective used as neuter substantive in accusative case for extent of time, here only in N.T. {A goodly child} (\asteion to paidion\). Literally, "the child was goodly" (predicate adjective). Old adjective from \astu\ (city), "of the city" ("citified"), of polished manners, genteel. In N.T. only here and strkjv@Acts:7:20|, about Moses both times. Quoted from strkjv@Exodus:2:2f.| {The king's commandment} (\to diatagma tou basile“s\). Late compound for injunction from \diatass“\, only here in the N.T.

rwp@Hebrews:11:24 @{When he was grown up} (\megas genomenos\). "Having become great" (from strkjv@Exodus:2:11|). {Refused} (\ˆrnesato\). First aorist middle indicative of \arneomai\, to deny, to refuse. He was of age and made his choice not from ignorance. {Son} (\huios\). Predicate nominative with \legesthai\ (to be spoken of, present passive infinitive, of \leg“\).

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

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

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

rwp@Hebrews:11:28 @{He kept} (\pepoiˆken\). Perfect active indicative of \poie“\, to make, "he has made," emphasizing the permanent nature of the feast. {The sprinkling of the blood} (\tˆn proschusin tou haimatos\). Rather, "the pouring of the blood" (\proschusis\ from \prosche“\, to pour upon), only here in the N.T. (earliest known example). An allusion to the command in strkjv@Exodus:12:7,22| but in the LXX \prosche“\ is the usual term for the act (Exodus:24:6; strkjv@29:16; strkjv@Leviticus:1:5,11; strkjv@Deuteronomy:16:6|). {That the destroyer of the first-born should not touch them} (\hina mˆ ho olothreu“n ta pr“totoka thigˆi aut“n\). Negative final clause with \hina mˆ\ and the second aorist active subjunctive of \thiggan“\, old verb to touch with genitive, in the N.T. only here, strkjv@12:20; strkjv@Colossians:2:21|. The articular participle \ho olothreu“n\ is from strkjv@Exodus:11:23|. For \pr“totoka\ see strkjv@Luke:2:7; strkjv@Exodus:12:29|.

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

rwp@Hebrews:11:30 @{Fell down} (\epesan\). "Fell," second aorist active indicative of \pipt“\ with first aorist endings as often in the _Koin‚_. {After they had been compassed} (\kukl“thenta\). First aorist passive participle of \kuklo“\, old verb to encircle (from \kuklos\, circle) as in strkjv@Acts:14:20|. Antecedent action here.

rwp@Hebrews:11:31 @{Having received the spies with peace} (\dexamenˆ tous kataskopous met' eirˆnˆs\). First aorist middle participle of \dechomai\, to welcome (Luke:10:8,10|). \Kataskopos\ is an old compound (\kataskope“\, strkjv@Galatians:2:4|), used of scout or spy, in LXX, here only in N.T.

rwp@Hebrews:11:32 @{And what shall I more say?} (\Kai ti eti leg“;\). Deliberative present active subjunctive (same form as indicative, \leg“\). It is both a literary and an oratorical idiom here. He feels helpless to go on in the same style as he has done from Abel to Rahab (11:4-31|). {Will fail me if I tell about} (\epileipsei me diˆgoumenon peri\). Literally, "will leave me telling about." Present middle participle of \diˆgeomai\, to lead through, carry a discussion through, and masculine (disposing of Priscilla as possible author) with \me\. Vivid and picturesque description of the author's embarrassment of riches as he contemplates the long list of the heroes of faith during the long years in Palestine. He mentions six names (Gideon, Barak, Samson, Jephtha, David, Samuel) and then summarizes the rest under "the prophets" (\t“n prophˆt“n\, the for-speakers for God) of whom Samuel was the leader.

rwp@Hebrews:11:33 @{Through faith} (\dia piste“s\). Change thus from the routine \pistei\ used so far. {Subdued kingdoms} (\katˆg“nisanto basileias\). First aorist middle indicative of \katag“nizomai\, _Koin‚_ verb to struggle against, to overcome, here alone in the N.T. Used by Josephus of David's conquests. The author has here (verses 33,34|), "nine terse clauses" (Moffatt) with no connective (asyndeton) with great rhetorical and oratorical force (sledge-hammer style). For "wrought righteousness" (\ˆrgasanto dikaiosunˆn\, first aorist middle indicative of \ergazomai\) see strkjv@Acts:10:35|. {Obtained promises} (\epetuchon epaggeli“n\). Second aorist active indicative of \epitugchan“\, old verb (already in strkjv@6:15|) with genitive. But they did not see the fulfilment of the Messianic promise (11:39f.|). {Stopped the mouths of lions} (\ephraxan stomata leont“n\). First aorist active indicative of \phrass“\, old verb to fence in, to block up. See strkjv@Daniel:6:18-23|.

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

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

rwp@Hebrews:11:39 @{These all} (\houtoi pantes\). The whole list in verses 5-38|. Cf. verse 13|. {Through their faith} (\dia piste“s\). Here rather than \pistei\ as so often. {Received not the promise} (\ouk ekomisanto tˆn epaggelian\). First aorist middle of \komiz“\. The Messianic promise they did not live to see (11:13|), though they had individual special promises fulfilled as already shown (11:33|).

rwp@Hebrews:11:40 @{God having provided} (\tou theou problepsamenou\). Genitive absolute with first aorist middle participle of \problep“\, late compound to foresee, here only in the N.T. {Some better thing} (\kreitton ti\). "Something better," "the better promises" of strkjv@8:6|. {That apart from us they should not be made perfect} (\hina mˆ ch“ris hˆm“n telei“th“sin\). Negative purpose clause with \hina mˆ\ and the first aorist passive subjunctive of \teleio“\. But this glorious and gracious purpose (foresight) of God is not due to any special merit in us. It is simply the fulness of the time in God's dispensation of grace of which we are the beneficiaries. But all the same and all the more (_noblesse oblige_), we should prove worthy of our heritage and of God's goodness to us and be loyal to Christ.

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

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

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

rwp@Hebrews:12:4 @{Resisted} (\antikatestˆte\). Second aorist active indicative (intransitive) of the double compound \antikathistˆmi\, old verb to stand in opposition against in line of battle, intransitively to stand face to face (\anti\) against (\kata\), here only in the N.T. {Unto blood} (\mechris haimatos\). "Up to blood." As was true of Jesus and many of the other heroes of faith in chapter strkjv@Hebrews:11|. {Striving} (\antag“nizomenoi\). Present middle participle of \antag“nizomai\, old verb with the same figure in \antikatestˆte\. {Against sin} (\pros hamartian\). Face to face with sin as in verse 1|.

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

rwp@Hebrews:12:12 @{Wherefore} (\dio\). Because of the chastening. {Lift up} (\anorth“sate\). First aorist active imperative of \anortho“\, old compound (from \ana, orthos\) to make straight, in N.T. here and strkjv@Luke:13:13; strkjv@Acts:15:16|. {Hang down} (\pareimenas\). Perfect passive participle of \pariˆmi\, old verb to let pass, to relax, in N.T. only here and strkjv@Luke:11:42|. {Palsied} (\paralelumena\). Perfect passive participle of \paralu“\, old verb to loosen on the side, to dissolve, to paralyze (Luke:5:18,24|).

rwp@Hebrews:12:13 @{Straight paths} (\trochias orthas\). Track of a wheel (\trochos\, strkjv@James:3:6| from \trech“\, to run), here only in N.T. "Straight (\orthas\) wheel tracks." {Be not turned out of the way} (\hina mˆ ektrapˆi\). Negative final clause with \hina mˆ\ and second aorist passive of \ektrep“\, old verb to turn out, to twist, to put out of joint. strkjv@Songs:1Timothy:1:6|. Vivid picture of concern for the lame (\ch“lon\, as in strkjv@Matthew:11:5|). Graphic picture of concern for the weak, a good argument for prohibition also.

rwp@Hebrews:12:14 @{Follow after peace} (\eirˆnˆn di“kete\). Give peace a chase as if in a hunt. {With all men} (\meta pant“n\). Like Paul's use of \di“k“\ with \eirˆnˆn\ in strkjv@Romans:14:19| and his to \ex hum“n\ (so far as proceeds from you) in strkjv@12:18|. This lesson the whole world needs including Christians. {Sanctification} (\hagiasmon\). Consecration as in strkjv@1Thessalonians:4:7; strkjv@Romans:6:19|, etc. {Without which} (\hou ch“ris\). Ablative case of the relative with \ch“ris\ (post positive here). About seeing God compare strkjv@Matthew:5:8| where we have \katharoi\.

rwp@Hebrews:12:15 @{Looking carefully} (\episkopountes\). Present active participle of \episkope“\, to have oversight, in N.T. only here and strkjv@1Peter:5:2|. Cf. \episcopos\ (bishop). {Lest there be any man} (\mˆ tis\). Negative purpose clause with \ei\ (present active subjunctive) omitted. {Falleth short of} (\huster“n apo\). Present active participle of \hustere“\ (see strkjv@4:1|) agreeing with \tis\. Followed here by \apo\ and the ablative. {Root of bitterness}. (\riza pikrias\). Quoted from strkjv@Deuteronomy:29:18|. Vivid picture. {Springing up} (\an“ phuousa\). Present active participle of \phu“\, to sprout. Pictured here as a quick process. Also from strkjv@Deuteronomy:29:18|. {Trouble} (\enochlˆi\). Present active subjunctive (in final clause with \mˆ tis\) of \enochle“\, old verb to trouble with a crowd, to annoy. In N.T. only here and strkjv@Luke:6:18|. {Be defiled} (\mianth“sin\). First aorist passive subjunctive (in final clause with \mˆ\) of \mian“\, old verb to dye, to stain, to defile as in strkjv@Titus:1:15| (the conscience). The contagion of sin is terrible as any disease.

rwp@Hebrews:12:16 @{Profane} (\bebˆlos\). Trodden under foot, unhallowed (1Timothy:1:9|). {For one mess of meat} (\anti br“se“s mias\). Idea of exchange, "for one act of eating" (1Corinthians:8:4|). {Sold} (\apedeto\). Second aorist middle indicative from strkjv@Genesis:25:31,33|, and with irregular form for \apedoto\ (regular \mi\ form). {His own birthright} (\ta pr“totokia heautou\). From Genesis also and in Philo, only here in N.T. From \pr“totokos\ (first born, strkjv@Hebrews:1:6|).

rwp@Hebrews:12:17 @{Ye know} (\iste\). Regular form for the second person of \oida\ rather than the _Koin‚_ \oidate\. {He was rejected} (\apedokimasthˆ\). First aorist passive indicative of \apodokimaz“\, old verb to disapprove (Matthew:21:42|). {Place of repentance} (\metanoias topon\). \Metanoia\ is change of mind and purpose, not sorrow though he had tears (\meta dakru“n\) afterwards as told in strkjv@Genesis:27:38|. He sought it (\autˆn\, the blessing \eulogian\) with tears, but in vain. There was no change of mind in Isaac. The choice was irrevocable as Isaac shows (Genesis:27:33|). Esau is a tragic example of one who does a wilful sin which allows no second chance (Hebrews:6:6; strkjv@10:26|). The author presses the case of Esau as a warning to the Christians who were tempted to give up Christ.

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

rwp@Hebrews:12:20 @{For they could not endure} (\ouk epheron gar\). Imperfect active of \pher“\, "for they were not enduring (bearing)." {That which was enjoined} (\to diastellomenon\). Present passive articular participle of \diastell“\, old verb to distinguish, to dispose, to order. The quotation is from strkjv@Exodus:19:12f|. The people appealed to Moses (Exodus:20:19|) and the leaders did so also (Deuteronomy:5:23f.|), both in terror. {If even} (\kan\). "Even if." Condition of third class with second aorist active subjunctive of \thiggan“\ as in strkjv@11:28|, followed by genitive \orous\ (mountain). {It shall be stoned} (\lithobolˆthˆsetai\). From strkjv@Exodus:19:13|. Late compound verb from \lithobolos\ (from \lithos, ball“\) as in strkjv@Matthew:21:35|.

rwp@Hebrews:12:26 @{Then shook} (\esaleusen tote\). Old verb as in strkjv@Matthew:11:7|. {He hath promised} (\epˆggeltai\). Perfect middle indicative of \epaggell“\ and it still holds. He quotes strkjv@Haggai:2:6|. {Will I make to tremble} (\seis“\). Old and strong verb (here future active) \sei“\, to agitate, to cause to tremble as in strkjv@Matthew:21:10|. The author applies this "yet once more" (\eti hapax\) and the reference to heaven (\ton ouranon\) to the second and final "shaking" at the Second Coming of Jesus Christ for judgement (9:28|).

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

rwp@Hebrews:12:28 @{Wherefore} (\dio\). Ground for loyalty to Christ and for calm trust in God. {That cannot be shaken} (\asaleuton\). Old compound with alpha privative and the verbal adjective from \saleu“\ just used. In N.T. only here and strkjv@Acts:27:41|. {Let us have grace} (\ech“men charin\). Present active volitive subjunctive of \ech“\, "Let us keep on having grace" as in strkjv@4:16|, though it can mean "Let us keep on having gratitude" as in strkjv@Luke:17:9|. {Whereby} (\di' hˆs\). That is \dia charitos\. {We may offer service} (\latreu“men\). This subjunctive in a relative clause can be volitive like \ech“men\ just before (cf. imperative \stˆte\ in strkjv@1Peter:5:12|) or it might be the futuristic subjunctive as in strkjv@8:3| (\ho prosenegkˆi\). {Well pleasing} (\euarest“s\). Old compound adverb, here only in N.T. {With reverence and awe} (\meta eulabeias kai deous\). For \eulabeia\ see strkjv@5:7; strkjv@11:7|. \Deos\ is apprehension of danger as in a forest. "When the voice and tread of a wild beast are distinctly heard close at hand the \deos\ becomes \phobos\" (Vincent).

rwp@Hebrews:13:1 @{Brotherly love} (\philadelphia\). Late word from \philadelphos\ (1Peter:3:8|). See strkjv@1Thessalonians:4:9|. It is always in order in a church. {To show love unto strangers} (\tˆs philoxenias\). Old word for hospitality, from \philoxenos\ (1Timothy:3:2|), in N.T. only here and strkjv@Romans:12:3|. In genitive case with \epilanthanesthe\ (present middle imperative, cf. strkjv@Hebrews:6:10|). {Have entertained angels unawares} (\elathon xenisantes aggelous\). Second aorist active indicative of \lanthan“\, old verb to escape notice and first aorist active participle of \xeniz“\, old verb to entertain a guest (\xenos\, stranger), according to a classic idiom seen with \lanthan“, tugchan“, phthan“\, by which the chief idea is expressed by the participle (supplementary participle), here meaning, "some escaped notice when entertaining angels." The reference is to strkjv@Genesis:18; 19| (Abraham and Sarah did this very thing).

rwp@Hebrews:13:5 @{Be ye free from the love of money} (\aphilarguros ho tropos\). No copula, but supply \esto\: "Let your manner of life (\tropos\, way, strkjv@Matthew:23:37|), be without love of money" (\aphilarguros\, double compound), once found only in the N.T., here and strkjv@1Timothy:3:3|, but now several times--or the adverb \aphilargur“s\ --in papyri and inscriptions (Deissmann, _Light_, etc., pp. 85f.). Alpha privative and \philos\ and \arguros\. The N.T. is full of the peril of money on the character as modern life is also. {Content with such things as ye have} (\arkoumenoi tois parousin\). Present passive participle of \arke“\, to suffice, to be content as in strkjv@Luke:3:14|. Cf. \autarkˆs\ in strkjv@Phillipians:4:11|. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in strkjv@2Corinthians:1:7|) or the participle used as a principal verb as in strkjv@Romans:12:16|. "Contented with the present things" (\tois parousin\, associative instrumental case of \ta paronta\, present active neuter plural participle of \pareimi\, to be present or on hand). {For himself hath said} (\autos gar eirˆken\). God himself as in strkjv@Acts:20:33| of Christ. Perfect active indicative as in strkjv@1:13; strkjv@4:3f.; strkjv@10:9|. The quotation is a free paraphrase of strkjv@Genesis:28:15; strkjv@Deuteronomy:31:8; strkjv@Joshua:1:5; strkjv@1Chronicles:28:20|. Philo (de Confus. Ling. 32) has it in this form, "a popular paraphrase" (Moffatt). Note the five negatives strengthening each other (\ou mˆ\ with the second aorist active subjunctive \an“\ from \aniˆmi\, to relate, as in strkjv@Acts:16:26|; \oud' ou mˆ\ with second aorist active subjunctive \egkatalip“\ from \egkataleip“\, to leave behind, as in strkjv@Matthew:27:46; strkjv@2Timothy:4:10|). A noble promise in times of depression.

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

rwp@Hebrews:13:8 @{Jesus Christ is the same yesterday and today, yea and forever} (\Iˆsous Christos echthes kai sˆmeron ho autos kai eis tous ai“nas\). There is no copula in the Greek. Vincent insists that \estin\ be supplied between \Iˆsous\ and \Christos\, "Jesus is Christ," but it more naturally comes after \Christos\ as the Revised Version has it. The old adverb \echthes\ is rare in the N.T. (John:4:52; strkjv@Acts:7:28; strkjv@Hebrews:13:8|). Here it refers to the days of Christ's flesh (2:3; strkjv@5:7|) and to the recent work of the leaders (13:7|). "Today" (\sˆmeron\, strkjv@3:15|) is the crisis which confronts them. "Forever" (\eis tous ai“nas\) is eternity as well as the Greek can say it. Jesus Christ is eternally "the same" (1:12|) and the revelation of God in him (1:1f.|) is final and never to be superseded or supplemented (Moffatt). Hence the peril of apostasy from the only hope of man.

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

rwp@Hebrews:13:10 @{We have an altar} (\echomen thusiastˆrion\). We Christians have a spiritual altar (\thusiastˆrion\), not a literal one (7:13|). This metaphor is carried out. {Whereof} (\ex hou\). Our spiritual altar. {The tabernacle} (\tˆi skˆnˆi\). Dative case with \latreuontes\ (serve), \skˆnˆ\ being used for "the whole ceremonial economy" (Vincent) of Judaism.

rwp@Hebrews:13:12 @{Wherefore Jesus also} (\dio kai Iˆsous\). The parallel is drawn between the O.T. ritual and the better sacrifice of Jesus already discussed (9:13-10:18|). The purpose of Jesus is shown (\hina hagiasˆi\, \hina\ and the first aorist active subjunctive of \hagiaz“\, to sanctify), the means employed (\dia tou idiou haimatos\, by his own blood), the place of his suffering (\epathen\, as in strkjv@5:8|) is also given (\ex“ tˆs pulˆs\, outside the gate, implied in strkjv@John:19:17|) which phrase corresponds to "outside the camp" of verse 11|.

rwp@Hebrews:13:13 @{Let us therefore go forth to him} (\toinun exerch“metha pros auton\). Inferential particle (\toi, nun\), usually post-positive (Luke:20:25; strkjv@1Corinthians:9:26|) only N.T. examples. Present middle volitive subjunctive of \exerchomai\. "Let us keep on going out there to him." If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ "outside the camp" and take our stand with him there on Golgotha, "bearing his reproach (\ton oneidismon autou pherontes\) as Jesus himself endured the Cross despising the shame (12:2|) and as Moses accepted "the reproach of the Messiah" (11:26|) in his day. The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power (Romans:8:1f.|) in it. This is the great passionate plea of the whole Epistle.

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

rwp@Hebrews:13:19 @{That I may be restored to you the sooner} (\hina tacheion apokatastath“ humin\). Purpose clause with \hina\ and the first aorist passive subjunctive of \apokathistˆmi\, an old double compound as in strkjv@Matthew:12:13|. What is meant by \tacheion\ (John:13:27; strkjv@20:4|) we do not know, possibly sickness. See verse 23| also for \tacheion\.

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

rwp@Hebrews:13:21 @{Make you perfect} (\katartisai\). First aorist active optative of \katartiz“\, to equip, as in strkjv@10:5|. A wish for the future. See strkjv@1Corinthians:1:10; strkjv@2Corinthians:13:11; strkjv@2Timothy:3:17|. {Working in us} (\poi“n en hemin\). "Doing in us." Some MSS. read "in you." {Well-pleasing} (\euareston\). Compound adjective (\eu, arestos\). Usually with the dative (Romans:12:2|), here with \en“pion autou\ more like the Hebrew. This is one of the noblest doxologies in the N.T.

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

rwp@Info_James @ THE EPISTLE OF JAMES BEFORE A.D. 50 BY WAY OF INTRODUCTION THE AUTHOR He claims to be James, and so the book is not anonymous. It is either genuine or pseudonymous. He does not claim to be the brother of the Lord Jesus, as one might expect. James the brother of John was put to death by Herod Agrippa I about A.D. 44 (Acts:12:2|). But James the brother of Jesus (Galatians:1:19|) was still alive and became a leader of the church in Jerusalem (Acts:12:17|), presiding over the Conference in Jerusalem (Acts:15:13-21|) and apparently writing the message from the Conference to the Gentile churches (Acts:15:22-29|), and was still the leading elder in Jerusalem on Paul's last visit (Acts:21:18-25|). James does not claim here to be an apostle and he was not one of the twelve apostles, and the dispute about accepting it of which Eusebius spoke was about its apostolicity since James was only an apostle by implication (Galatians:1:19|) in the general sense of that term like Barnabas (Acts:14:14|), perhaps Silas and Timothy (1Thessalonians:2:7|), certainly not on a par with Paul, who claimed equality with the twelve. James, like the other brothers of Jesus, had once disbelieved his claims to be the Messiah (John:7:6f.|), but he was won by a special vision of the Risen Christ (1Corinthians:15:7|) and was in the upper room before the great pentecost (Acts:1:14|). It is plain that he had much to overcome as a zealous Jew to become a Christian, though he was not a mere cousin of Jesus or a son of Joseph by a former marriage. He was strictly the half-brother of Jesus, since Joseph was not the actual father of Jesus. There is no reason to believe that he was a Nazirite. We know that he was married (1Corinthians:9:5|). He came to be called James the Just and was considered very devout. The Judaizers had counted on him to agree with them against Paul and Barnabas, but he boldly stood for Gentile freedom from the ceremonial law. The Judaizers still claimed him at Antioch and used his name wrongly to frighten Peter thereby (Galatians:2:12|). But to the end he remained the loyal friend to Paul and his gospel rightly understood (Acts:21:18-25|). Clement of Alexandria (_Hypot_. vii) says that, when he bore strong testimony to Jesus as the Son of man, they flung him down from the gable of the temple, stoned him, and beat him to death with a club. But Josephus (_Ant_. XX. ix. I) says that the Sadducees about A.D. 62 had James and some others brought before the Sanhedrin (Ananus presiding) and had them stoned as transgressors of the law. At any rate he won a martyr's crown like Stephen and James the brother of John.

rwp@Info_James @ THE DATE If the Epistle is genuine and James was put to death about A.D. 62, it was clearly written before that date. There are two theories about it, one placing it about A.D. 48, the other about A.D. 58. To my mind the arguments of Mayor for the early date are conclusive. There is no allusion to Gentile Christians, as would be natural after A.D. 50. If written after A.D. 70, the tone would likely be different, with some allusion to that dreadful calamity. The sins condemned are those characteristic of early Jewish Christians. The book itself is more like the Sermon on the Mount than the Epistles. The discussion of faith and works in chapter strkjv@James:2| reveals an absence of the issues faced by Paul in strkjv@Romans:4; strkjv@Galatians:3| after the Jerusalem Conference (A.D. 49). Hence the date before that Conference has decidedly the better of the argument. Ropes in his Commentary denies the genuineness of the Epistle and locates it between A.D. 75 and 125, but Hort holds that the evidence for a late date rests "on very slight and intangible grounds." Songs:we place the book before A.D. 49. It may indeed be the earliest New Testament book.

rwp@Info_James @ THE READERS The author addresses himself "to the twelve tribes which are of the Dispersion" (Jam strkjv@1:1|). Clearly, then, he is not writing to Gentiles, unless he includes the spiritual children of Abraham in the term \Diaspora\ as Paul does for believers (Galatians:3:29; strkjv@Romans:9:6f.|). The word \diaspora\ occurs elsewhere in the N.T. only in strkjv@John:7:35; strkjv@1Peter:1:1|. It apparently has the spiritual significance in strkjv@1Peter:1:1|, but in strkjv@John:7:35| the usual meaning of Jews scattered over the world. The use here of "the twelve tribes" makes the literal sense probable here. Clearly also James knew nothing of any "lost" tribes, for the Jews of the Dispersion were a blend of all the twelve tribes. It is probable also that James is addressing chiefly the Eastern Dispersion in Syria, Mesopotamia, and Babylonia as Peter writes to five provinces in the Western Dispersion in Asia Minor. It is possible that James has in mind Christian and non-Christian Jews, not wholly non-Christian Jews as some hold. He may have in mind merely Christian Jews outside of Palestine, of whom there were already many scattered since the great pentecost. The use of synagogue as a place of worship (James:2:2|) like church (James:5:14|) argues somewhat for this view. He presents the Mosaic law as still binding (James:2:9-11; strkjv@4:11|). As the leading elder of the great church in Jerusalem and as a devout Jew and half-brother of Jesus, the message of James had a special appeal to these widely scattered Jewish Christians.

rwp@Info_James @ THE PURPOSE If James is writing solely to non-Christian Jews, the purpose is to win them to Christ, and so he puts the gospel message in a way to get a hearing from the Jews. That is true, whether he has them in mind or not, though he does not do it by the suppression of the deity of Jesus Christ. In the very first verse he places him on a par with God as "the Lord Jesus Christ." In strkjv@James:2:1| he presents Jesus as the object of faith: "as you believe in our Lord Jesus Christ, who is the Glory" (Moffatt's Translation), where Jesus is termed the Shekinah Glory of God. It is true that there is no discussion in the Epistle of the cross and the resurrection of Jesus, but there is an allusion to the murder of Jesus in strkjv@James:5:6| and the second coming in strkjv@James:5:8|. The chief aim of the Epistle is to strengthen the faith and loyalty of the Jewish Christians in the face of persecution from rich and overbearing Jews who were defrauding and oppressing them. It is a picture of early Christian life in the midst of difficult social conditions between capital and labor which also exist today. Songs:then it is a very modern message even if it is the earliest New Testament book. The glory of the New Testament lies precisely at this point in that the revelation of God in Christ meets our problems today because it did meet those of the first century A.D. Christian principles stand out clearly for our present-day living.

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@Info_James @ RECENT BOOKS ON JAMES Baljon, J. M. S., _Comm. op de katholieke brieven_ (1904). Bardenhewer, O., _Der Brief des hl. Jakobus_ (1928). Bartmann, _St. Paulus und St. Jakobus_. Belser, J. E., _Epistel des hl. Jakobus_ (1909). Beyschlag, W., _Der Brief des Jakobus_. Meyer Komm. 6 Aufl. (1898). Brown, Charles, _The General Epistle of James_. 2nd ed. (1907). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Carpenter, W. Boyd, _The Wisdom of James the Just_ (1903). Carr, Arthur, _The General Epistle of James_. Cambridge Greek Testament. New ed. (1905). Chaine, J., _L Epitre de S. Jacques_ (1927). Dale, R. W., _Discourses on the Epistle of James (1895). Deems, C. F., _The Gospel of Common Sense_. Dibelius, _M., Meyer's Comm. 7 Aufl. (1921). Feine, _Der Jakobusbrief_, etc. (1893). Fitch, _James the Lord's Brother_. Gaugusch, L., _Der Lehrgehalt der Jakobus-epistel_ (1914). Grafe, _Stellung und Bedeutung des Jakobusbriefes_ (1904). Grosheide, F. W., _Deuteronomy:brief aan de Hebreen en de brief des Jakobus_ (1927). Hauck, F., _Der Br. d. Jak. in Zahn's Komm_. (1926). Hollmann, G., _Die Schriften d. N.T_. 3 Aufl. (1917). Holtzmann, O., _Das N.T. II_ (1926). Hort, F. J. A., _The Epistle of James as far as strkjv@4:7_ (1909). Huther, J. E., _Meyer's Komm_. 3 Aufl. (1870). Johnstone, R., _Lectures Exegetical and Practical_. 2nd ed. (1889). Knowling, R. J., _Comm. on the Epistle of St. James_ (1904). Westminster Series. Mayor, J. B., _The Epistle of St. James_. 3rd ed. (1910). Meinertz, _Der Jakobusbrief und sein Verfasser_ (1905). Meyer, A., _Das Ratsel des Jak_. (1930). Moffatt, James, _The General Epistles (James, Peter, and Judas_) (1928). Osterley, W. E., _The Epistle of St. James_. Expos. Gk. Test. (1910). Parry, J., _The General Epistle of James_ (1904). Patrick, W., _James, the Lord's Brother_ (1906). Plummer, A., _The General Epistle of St. James_. Expos. Bible (1891). Rendall, G. H., _The Epistle of St. James and Judaic Chris- tianity_ (1927). Robertson, A. T., _Studies in the Epistle of James_. 3rd ed. (1923). First in 1915 as _Pract. and Social Aspects of Christianity_. Ropes, J. H., _A Crit. and Exeget. Comm. on the Epistle of St. James_. Int. and Crit. Comm. (1916). Smith, H. M., _The Epistle of James_ (1925). Soden, H. Von, _Der Brief des Jakobus_. Hand-Comm. (1893). Spitta, F., _Der Brief des Jakobus untersucht_ (1896). Taylor, J. F., _The Apostle of Patience_ (1907). Weiss, B., _Die Katholische Briefe_ (1902). _Der Jakobusbrief und die neuere Kritik_ (1904). Windisch, H., _Die Katholische Briefe. Handbuch Zum N.T._, 2 Aufl. (1930). strkjv@James:1:1 @{James} (\Iak“bos\). Grecised form (nominative absolute) of the Hebrew \Iak“b\ (so LXX). Common name among the Jews, and this man in Josephus (_Ant_. XX.9.1) and three others of this name in Josephus also. {Servant} (\doulos\). Bond-servant or slave as Paul (Romans:1:1; strkjv@Phillipians:1:1; strkjv@Titus:1:1|). {Of the Lord Jesus Christ} (\kuriou Iˆsou Christou\). Here on a par with God (\theou\) and calls himself not \adelphos\ (brother) of Jesus, but \doulos\. The three terms here as in strkjv@2:1| have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word \kurios\ is frequent in the LXX for _Elohim_ and _Jahweh_ as the Romans applied it to the emperor in their emperor worship. See strkjv@1Corinthians:12:3| for \Kurios Iˆsous\ and strkjv@Phillipians:2:11| for \Kurios Iˆsous Christos\. {To the twelve tribes} (\tais d“deka phulais\). Dative case. The expression means "Israel in its fulness and completeness" (Hort), regarded as a unity (Acts:26:7|) with no conception of any "lost" tribes. {Which are of the Dispersion} (\tais en tˆi diasporƒi\). "Those in the Dispersion" (repeated article). The term appears in strkjv@Deuteronomy:28:25| (LXX) and comes from \diaspeir“\, to scatter (sow) abroad. In its literal sense we have it in strkjv@John:7:34|, but here and in strkjv@1Peter:1:1| Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (_Koin‚_, LXX), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural _Koin‚_ but in the Hebraic tone. {Greeting} (\chairein\). Absolute infinitive (present active of \chair“\) as in strkjv@Acts:15:23| (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note \chairein legete\ in strkjv@2John:1:10,11|.

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

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

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

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

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

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

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

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

rwp@James:1:12 @{Endureth} (\hupomenei\). Present active indicative of \hupomen“\. Cf. verse 3|. {Temptation} (\peirasmon\). Real temptation here. See verse 2| for "trials." {When he hath been approved} (\dokimos genomenos\). "Having become approved," with direct reference to \to dokimion\ in verse 3|. See also strkjv@Romans:5:4| for \dokimˆ\ (approval after test as of gold or silver). This beatitude (\makarios\) is for the one who has come out unscathed. See strkjv@1Timothy:6:9|. {The crown of life} (\ton stephanon tˆs z“ˆs\). The same phrase occurs in strkjv@Revelation:2:10|. It is the genitive of apposition, life itself being the crown as in strkjv@1Peter:5:4|. This crown is "an honourable ornament" (Ropes), with possibly no reference to the victor's crown (garland of leaves) as with Paul in strkjv@1Corinthians:9:25; strkjv@2Timothy:4:8|, nor to the linen fillet (\diadˆma\) of royalty (Psalms:20:3|, where \stephanos\ is used like \diadˆma\, the kingly crown). \Stephanos\ has a variety of uses. Cf. the thorn chaplet on Jesus (Matthew:27:29|). {The Lord}. Not in the oldest Greek MSS., but clearly implied as the subject of \epˆggeilato\ ({he promised}, first aorist middle indicative).

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

rwp@James:1:17 @{Gift} (\dosis\) {--boon} (\d“rˆma\). Both old substantives from the same original verb (\did“mi\), to give. \Dosis\ is the act of giving (ending \-sis\), but sometimes by metonymy for the thing given like \ktisis\ for \ktisma\ (Colossians:1:15|). But \d“rˆma\ (from \d“re“\, from \d“ron\ a gift) only means a gift, a benefaction (Romans:5:16|). The contrast here argues for "giving" as the idea in \dosis\. Curiously enough there is a perfect hexameter line here: \pƒsa do / sis aga / thˆ kai / pƒn d“ / rˆma te / leion\. Such accidental rhythm occurs occasionally in many writers. Ropes (like Ewald and Mayor) argues for a quotation from an unknown source because of the poetical word \d“rˆma\, but that is not conclusive. {From above} (\an“then\). That is, from heaven. Cf. strkjv@John:3:31; strkjv@19:11|. {Coming down} (\katabainon\). Present active neuter singular participle of \katabain“\ agreeing with \d“rˆma\, expanding and explaining \an“then\ (from above). {From the Father of lights} (\apo tou patros t“n ph“t“n\). "Of the lights" (the heavenly bodies). For this use of \patˆr\ see strkjv@Job:38:28| (Father of rain); strkjv@2Corinthians:1:3; strkjv@Ephesians:1:17|. God is the Author of light and lights. {With whom} (\par' h“i\). For \para\ (beside) with locative sense for standpoint of God see \para t“i the“i\ (Mark:10:27; strkjv@Romans:2:11; strkjv@9:14; strkjv@Ephesians:6:9|. {Can be no} (\ouk eni\). This old idiom (also in strkjv@Galatians:3:28; strkjv@Colossians:3:11|) may be merely the original form of \en\ with recessive accent (Winer, Mayor) or a shortened form of \enesti\. The use of \eni en\ in strkjv@1Corinthians:6:5| argues for this view, as does the use of \eine\ (\einai\) in Modern Greek (Robertson, _Grammar_, p. 313). {Variation} (\parallagˆ\). Old word from \parallass“\, to make things alternate, here only in N.T. In Aristeas in sense of alternate stones in pavements. Dio Cassius has \parallaxis\ without reference to the modern astronomical parallax, though James here is comparing God (Father of the lights) to the sun (Malachi:4:2|), which does have periodic variations. {Shadow that is cast by turning} (\tropˆs aposkiasma\). \Tropˆ\ is an old word for "turning" (from \trep“\ to turn), here only in N.T. \Aposkiasma\ is a late and rare word (\aposkiasmos\ in Plutarch) from \aposkiaz“\ (\apo, skia\) a shade cast by one object on another. It is not clear what the precise metaphor is, whether the shadow thrown on the dial (\aposkiaz“\ in Plato) or the borrowed light of the moon lost to us as it goes behind the earth. In fact, the text is by no means certain, for Aleph B papyrus of fourth century actually read \hˆ tropˆs aposkiasmatos\ (the variation of the turning of the shadow). Ropes argues strongly for this reading, and rather convincingly. At any rate there is no such periodic variation in God like that we see in the heavenly bodies.

rwp@James:1:18 @{Of his own will} (\boulˆtheis\). First aorist passive participle of \boulomai\. Repeating the metaphor of birth in verse 15|, but in good sense. God as Father acted deliberately of set purpose. {He brought us forth} (\apekuˆsen\). First aorist active indicative of \apokue“\ (verse 15|), only here of the father (4 Macc. strkjv@15:17), not of the mother. Regeneration, not birth of all men, though God is the Father in the sense of creation of all men (Acts:17:28f.|). {By the word of truth} (\log“i alˆtheias\). Instrumental case \log“i\. The reference is thus to the gospel message of salvation even without the article (2Corinthians:6:7|) as here, and certainly with the article (Colossians:1:5; strkjv@Ephesians:1:13; strkjv@2Timothy:2:15|). The message marked by truth (genitive case \alˆtheias\). {That we should be} (\eis to einai hˆmƒs\). Purpose clause \eis to\ and the infinitive \einai\ with the accusative of general reference \hˆmƒs\ (as to us). {A kind of first-fruits} (\aparchˆn tina\). "Some first-fruits" (old word from \aparchomai\), of Christians of that age. See strkjv@Romans:16:5|.

rwp@James:1:19 @{Ye know this} (\iste\). Or "know this." Probably the perfect active indicative (literary form as in strkjv@Ephesians:5:5; strkjv@Hebrews:12:17|, unless both are imperative, while in strkjv@James:4:4| we have \oidate\, the usual vernacular _Koin‚_ perfect indicative). The imperative uses only \iste\ and only the context can decide which it is. \Esto\ (let be) is imperative. {Swift to hear} (\tachus eis to akousai\). For this use of \eis to\ with the infinitive after an adjective see strkjv@1Thessalonians:4:9|. For \eis to\ after adjectives see strkjv@Romans:16:19|. The picture points to listening to the word of truth (verse 18|) and is aimed against violent and disputatious speech (chapter strkjv@3:1-12|). The Greek moralists often urge a quick and attentive ear. {Slow to speak} (\bradus eis to lalˆsai\). Same construction and same ingressive aorist active infinitive, slow to begin speaking, not slow while speaking. {Slow to anger} (\bradus eis orgˆn\). He drops the infinitive here, but he probably means that slowness to speak up when angry will tend to curb the anger.

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

rwp@James:1:24 @{He beholdeth himself} (\katenoˆsen heauton\). Usually explained as gnomic aorist like those in strkjv@1:11|, but the ordinary force of the tenses is best here. "He glanced at himself (\katenoˆsen\ aorist) and off he has gone (\apelˆluthen\ perfect active) and straightway forgot (\epelatheto\, second aorist middle indicative of \epilanthanomai\) what sort of a man he was" (\hopoios ˆn\, back in the picture, imperfect tense). The tenses thus present a vivid and lifelike picture of the careless listener to preaching (Christ's wayside hearer).

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

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

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

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

rwp@James:2:3 @{And ye have regard to} (\epiblepsˆte de epi\). First aorist active subjunctive (still with \ean\ of verse 2|) of \epiblep“\, followed by repeated preposition \epi\, to gaze upon, old compound, in N.T. only here and strkjv@Luke:1:48; strkjv@9:38|. {Weareth} (\phorounta\). "Wearing," present active participle of the old frequentative verb \phore“\ (from \pher“\), to bear constantly, to wear (Matthew:11:8|). Note repeated article \tˆn\ (the) with \esthˆta\ pointing to verse 2|. {And say} (\kai eipˆte\). Continuing the third-class condition with \ean\ and second aorist active subjunctive of \eipon\. {Sit thou here in a good place} (\su kathou h“de kal“s\). Emphatic position of \su\, "Do thou sit here in a good place." Present middle imperative of \kathˆmai\ to sit for the literary \kathˆso\. See strkjv@Matthew:23:6| for the first seats in the synagogue (places of honour). {And ye say to the poor man} (\kai t“i pt“ch“i eipˆte\). Third class condition with \ean\ continued as before (\eipˆte\). Note article \t“i\ pointing to verse 2|. {Stand thou there} (\su stˆthi ekei\). Second aorist (intransitive) active imperative of \histˆmi\, to place. Ingressive aorist, Take a stand. \Su\ emphatic again. The MSS. vary in the position of \ekei\ (there). {Or sit under my footstool} (\ˆ kathou hupo to hupopodion mou\). For this use of \hupo\ "down against" or "down beside" see strkjv@Exodus:19:17| \hupo to oros\ ("at the foot of the mountain") and \hupo se\ ("at thy feet") (Deuteronomy:33:3|). Conquerors often placed their feet on the necks of the victims (Luke:20:43|).

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

rwp@James:2:5 @{Did not God choose?} (\ouch ho theos exelexato;\). Affirmative answer expected. First aorist middle (indirect, God chose for himself) indicative of \ekleg“\, the very form used by Paul three times of God's choice in strkjv@1Corinthians:1:27f|. {As to the world} (\t“i kosm“i\). The ethical dative of interest, as the world looks at it as in strkjv@Acts:7:20; strkjv@1Corinthians:1:18; strkjv@2Corinthians:10:4; strkjv@James:4:4|. By the use of the article (the poor) James does not affirm that God chose all the poor, but only that he did choose poor people (Matthew:10:23-26; strkjv@1Corinthians:1:26-28|). {Rich in faith} (\plousious en pistei\). Rich because of their faith. As he has shown in strkjv@1:9f|. {Which he promised} (\hˆs epeggeilato\). Genitive of the accusative relative \hˆn\ attracted to the case of the antecedent \basileias\ (the Messianic kingdom), the same verb and idea already in strkjv@1:12| (\epˆggeilato\). Cf. the beatitude of Jesus in strkjv@Matthew:5:3| for the poor in spirit.

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

rwp@James:2:7 @{Blaspheme} (\blasphˆmousin\). Present active indicative of common verb \blasphˆme“\ (from \blasphˆmos\, speaking evil, \blax\ or \blapt“\ and \phˆmˆ\), as in strkjv@Luke:22:65|. {The honourable name} (\to kalon onoma\). "The beautiful name." {By the which ye were called} (\to epiklˆthen eph' humƒs\). "The one called upon you" (first aorist passive articular participle of \epikale“\, to put a name upon, to give a surname to, as strkjv@Acts:10:18|). What name is that? Almost certainly the name of Christ as we see it in strkjv@Acts:11:26; strkjv@26:28; strkjv@1Peter:4:14,16|. It was blasphemy to speak against Christ as some Jews and Gentiles were doing (Acts:13:45; strkjv@18:6; strkjv@26:11; strkjv@1Corinthians:12:3; strkjv@1Timothy:1:13|). Cf. strkjv@Acts:15:17|.

rwp@James:2:10 @{Whosoever shall keep} (\hostis tˆrˆsˆi\). Indefinite relative clause with \hostis\ and aorist active subjunctive of \tˆre“\, old verb, to guard (from \tˆros\ guarding), as in strkjv@Matthew:27:36|, without \an\ (though often used, but only one example of modal \ean=an\ in James, viz., strkjv@4:4|). This modal \an\ (\ean\) merely interprets the sentence as either more indefinite or more definite (Robertson, _Grammar_, p. 957f.). {And yet stumble in one point} (\ptaisˆi de en heni\). First aorist active subjunctive also of \ptai“\, old verb, to trip, as in strkjv@3:2; strkjv@Romans:11:11|. "It is incipient falling" (Hort). {He is become} (\gegonen\). Second perfect indicative of \ginomai\, "he has become" by that one stumble. {Guilty of all} (\pant“n enochos\). Genitive of the crime with \enochos\, old adjective from \enech“\ (to hold on or in), held in, as in strkjv@Mark:3:29|. This is law. To be a lawbreaker one does not have to violate all the laws, but he must keep all the law (\holon ton nomon\) to be a law-abiding citizen, even laws that one does not like. See strkjv@Matthew:5:18f.| for this same principle. There is Talmudic parallel: "If a man do all, but omit one, he is guilty for all and each." This is a pertinent principle also for those who try to save themselves. But James is urging obedience to all God's laws.

rwp@James:2:11 @{He that said} (\ho eip“n\) {--said also} (\eipen kai\). The unity of the law lies in the Lawgiver who spoke both prohibitions (\mˆ\ and the aorist active subjunctive in each one, \moicheusˆis, phoneusˆis\). The order here is that of B in strkjv@Exodus:20| (Luke:18:20; strkjv@Romans:13:9|), but not in strkjv@Matthew:5:21,27| (with \ou\ and future indicative). {Now if thou dost not commit adultery, but killest} (\ei de ou moicheueis, phoneueis de\). Condition of first class with \ou\ (not \mˆ\) because of the contrast with \de\, whereas \ei mˆ\ would mean "unless," a different idea. Songs:\ou\ in strkjv@1:23|. {A transgressor of the law} (\parabatˆs nomou\) as in verse 9|. Murder springs out of anger (Matthew:5:21-26|). People free from fleshly sins have often "made their condemnation of fleshly sins an excuse for indulgence towards spiritual sins" (Hort).

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

rwp@James:2:15 @{If a brother or sister be naked} (\ean adelphos ˆ adelphˆ gumnoi huparch“sin\). Condition again of third class (supposable case) with \ean\ and present active subjunctive of \huparch“\, to exist, in the plural though \ˆ\ (or) is used and not \kai\ (and). Hence \gumnoi\ is masculine plural in the predicate nominative. It does not here mean absolutely naked, but without sufficient clothing as in strkjv@Matthew:25:36ff.; strkjv@John:21:7; strkjv@Acts:19:16|. {In lack of daily food} (\leipomenoi tˆs ephˆmerou trophˆs\). Present passive participle of \leip“\ and ablative case \trophˆs\ like \leipetai sophias\ (1:5|). The old adjective \ephˆmeros\ (\ho epi hˆmeran “n\, that which is for a day) occurs here only in the N.T., though \ephˆmeria\ (daily routine) is found in strkjv@Luke:1:5,8|. This phrase occurs in Diodorus, but not in LXX.

rwp@James:2:16 @{And one of you say unto them} (\eipˆi de tis autois ex hum“n\). Third-class condition again continued from verse 15| with second aorist active subjunctive \eipˆi\. {Go in peace} (\hupagete en eirˆnˆi\). Present active imperative of \hupag“\. Common Jewish farewell (Judges:18:6; strkjv@1Samuel:1:17; strkjv@20:42; strkjv@2Samuel:15:9|). Used by Jesus (Mark:5:34; strkjv@Luke:7:50|). {Be ye warmed and filled} (\thermainesthe kai chortazesthe\). Present imperative either middle (direct) or passive. We have \thermainomai\ as a direct middle in strkjv@John:18:18| (were warming themselves) and that makes good sense here: "Warm yourselves." \Chortaz“\ was originally used for pasturing cattle, but came to be used of men also as here. "Feed yourselves" (if middle, as is likely). Instead of warm clothes and satisfying food they get only empty words to look out for themselves. {And yet ye give not} (\mˆ d“te de\). Third-class condition with \de\ (and yet) and \mˆ\ and the second aorist active subjunctive of \did“mi\, to give, cold deeds with warm words. {The things needful to the body} (\ta epitˆdeia tou s“matos\). "The necessities of the body" (the necessaries of life). Old adjective from adverb \epitˆdes\ (enough), only here in N.T. {What doth it profit?} (\ti ophelos;\). As in verse 14| and here the conclusion (apodosis) of the long condition begun in verse 15|.

rwp@James:2:18 @{Yea, a man will say} (\all' erei tis\). Future active of \eipon\. But \all'\ here is almost certainly adversative (But some one will say), not confirmatory. James introduces an imaginary objector who speaks one sentence: "Thou hast faith and I have works" (\Su pistin echeis kag“ erga ech“\). Then James answers this objector. The objector can be regarded as asking a short question: "Hast thou faith?" In that case James replies: "I have works also." {Show me thy faith apart from thy works} (\deixon moi tˆn pistin sou ch“ris t“n erg“n\). This is the reply of James to the objector. First aorist active imperative of \deiknumi\, tense of urgency. The point lies in \ch“ris\, which means not "without," but "apart from," as in strkjv@Hebrews:11:6| (with the ablative case), "the works that properly belong to it and should characterise it" (Hort). James challenges the objector to do this. {And I by my works will shew thee my faith} (\kag“ soi deix“ ek t“n erg“n mou tˆn pistin\). It is not faith _or_ works, but proof of real faith (live faith _vs_. dead faith). The mere profession of faith with no works or profession of faith shown to be alive by works. This is the alternative clearly stated. Note \pistin\ (faith) in both cases. James is not here discussing "works" (ceremonial works) as a means of salvation as Paul in strkjv@Galatians:3; strkjv@Romans:4|, but works as proof of faith.

rwp@James:2:19 @{Thou believest that God is one} (\su pisteueis hoti heis theos estin\). James goes on with his reply and takes up mere creed apart from works, belief that God exists (there is one God), a fundamental doctrine, but that is not belief or trust in God. It may be mere creed. {Thou doest well} (\kal“s poieis\). That is good as far as it goes, which is not far. {The demons also believe} (\kai ta daimonia pisteuousin\). They go that far (the same verb \pisteu“\). They never doubt the fact of God's existence. {And shudder} (\kai phrissousin\). Present active indicative of \phriss“\, old onomatopoetic verb to bristle up, to shudder, only here in N.T. Like Latin _horreo_ (horror, standing of the hair on end with terror). The demons do more than believe a fact. They shudder at it.

rwp@James:2:20 @{But wilt thou know?} (\theleis de gn“nai?\). "But dost thou wish to know?" Ingressive aorist active infinitive of \ginosk“\ (come to know). James here introduces a new argument like strkjv@Romans:13:3|. {O vain man} (\“ anthr“pe kene\). Goes on with the singular objector and demolishes him. For "empty" (deficient) Paul uses \aphr“n\ (fool) in strkjv@1Corinthians:15:36| and just \anthr“pe\ in strkjv@Romans:2:1; strkjv@9:20|. {Barren} (\arge\). See strkjv@2Peter:1:8| (not idle nor unfruitful) and strkjv@Matthew:12:36|, but Hort urges "inactive" as the idea here, like money with no interest and land with no crops.

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

rwp@James:2:22 @{Thou seest} (\blepeis\). Obvious enough with any eyes to see. This may be a question, seest thou? {Wrought with} (\sunˆrgei\). Imperfect active of \sunerge“\, old verb for which see strkjv@Romans:8:28|. Followed by associative-instrumental case \ergois\. Faith cooperated with the deed of offering up Isaac. {Was made perfect} (\etelei“thˆ\). First aorist passive indicative of \teleio“\, to carry to the end, to complete like love in strkjv@1John:4:18|. See strkjv@James:1:4| for \teleion ergon\.

rwp@James:2:23 @{Was fulfilled} (\eplˆr“thˆ\). First aorist passive indicative of \plˆro“\, the usual verb for fulfilling Scripture. Songs:James quotes strkjv@Genesis:15:6| as proving his point in verse 21| that Abraham had works with his faith, the very same passage that Paul quotes in strkjv@Romans:4:3| to show that Abraham's faith preceded his circumcision and was the basis of his justification. And both James and Paul are right, each to illustrate a different point. {And he was called the friend of God} (\kai philos theou eklˆthˆ\). First aorist passive indicative of \kalˆo\. Not a part of the Scripture quoted. Philo calls Abraham the friend of God and see _Jubilees_ strkjv@19:9; strkjv@30:20. The Arabs today speak of Abraham as God's friend. It was evidently a common description before James used it, as in strkjv@Isaiah:41:8; strkjv@2Chronicles:20:7|.

rwp@James:2:24 @{Ye see} (\horƒte\). Present indicative active of \hora“\. Now he uses the plural again as in strkjv@2:14|. {Is justified} (\dikaioutai\). Present passive indicative of \dikaio“\, here not "is made righteous," but "is shown to be righteous." James is discussing the proof of faith, not the initial act of being set right with God (Paul's idea in strkjv@Romans:4:1-10|). {And not only by faith} (\kai ouk ek piste“s monon\). This phrase clears up the meaning of James. Faith (live faith) is what we must all have (2:18|), only it must shew itself also in deeds as Abraham's did.

rwp@James:2:25 @{Rahab the harlot} (\Raab hˆ pornˆ\). Her vicious life she left behind, but the name clung to her always. For our purposes the argument of James may seem stronger without the example of Rahab (Joshua:2:1-21; strkjv@6:17; 22-25; strkjv@Matthew:1:5; strkjv@Hebrews:11:31|). It is even said in Jewish Midrash that Rahab married Joshua and became an ancestor of Jeremiah and Ezekiel. {In that she received} (\hupodexamenˆ\). First aorist middle participle of \hupodechomai\, to welcome. {The messengers} (\tous aggelous\). Original meaning of \aggelos\ (Matthew:11:10|). In strkjv@Hebrews:11:31| we have \kataskopous\ (spies, scouts). {Sent out} (\ekbalousa\). Second aorist active participle of \ekball“\, to hurl out. {Another way} (\heterƒi hod“i\). "By another way" (instrumental case), by a window instead of a door (Joshua:2:15f.|).

rwp@James:3:1 @{Be not many teachers} (\mˆ polloi didaskaloi ginesthe\). Prohibition with \mˆ\ and present middle imperative of \ginomai\. "Stop becoming many teachers" (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (verses 13f.|), not for foolish ones. This soon became an acute question, as one can see in I Cor. 12 to 14. They were not all teachers (1Corinthians:12:28f.; strkjv@14:26|). The teacher is here treated as the wise man (3:13-18|) as he ought to be. The rabbi was the teacher (Matthew:23:7f.; strkjv@John:1:38; strkjv@3:10; strkjv@20:16|). Teachers occupied an honourable position among the Christians (Ephesians:4:11; strkjv@Acts:13:1|). James counts himself a teacher (we shall receive, strkjv@3:1|) and this discussion is linked on with strkjv@1:19-27|. Teachers are necessary, but incompetent and unworthy ones do much harm. {Heavier judgment} (\meizon krima\). "Greater sentence." See strkjv@Mark:12:40; strkjv@Luke:20:47| for \perrisoteron krima\ (the sentence from the judge, strkjv@Romans:13:2|). The reason is obvious. The pretence of knowledge adds to the teacher's responsibility and condemnation.

rwp@James:3:2 @{In many things} (\polla\). Accusative neuter plural either cognate with \ptaiomen\ or accusative of general reference. On \ptaiomen\ (stumble) see on ¯2:10|. James includes himself in this list of stumblers. {If not} (\ei-ou\). Condition of first class with \ou\ (not \mˆ\) negativing the verb \ptaiei\. {In word} (\en log“i\). In speech. The teacher uses his tongue constantly and so is in particular peril on this score. {The same} (\houtos\). "This one" (not \ho autos\ the same). {A perfect man} (\teleios anˆr\). "A perfect husband" also, for \anˆr\ is husband as well as man in distinction from woman (\gunˆ\). The wife is at liberty to test her husband by this rule of the tongue. {To bridle the whole body also} (\chalinag“gˆsai kai holon to s“ma\). See strkjv@1:26| for this rare verb applied to the tongue (\gl“ssan\). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (1:26|) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See strkjv@Titus:1:11| about stopping people's mouths (\epistomiz“\).

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

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

rwp@James:3:9 @{Therewith} (\en autˆi\). This instrumental use of \en\ is not merely Hebraistic, but appears in late _Koin‚_ writers (Moulton, _Prol._, pp. 11f., 61f.). See also strkjv@Romans:15:6|. {We bless} (\eulogoumen\). Present active indicative of \euloge“\, old verb from \eulogos\ (a good word, \eu, logos\), as in strkjv@Luke:1:64| of God. "This is the highest function of speech" (Hort). {The Lord and Father} (\ton kurion kai patera\). Both terms applied to God. {Curse we} (\katar“metha\). Present middle indicative of the old compound verb \kataraomai\, to curse (from \katara\ a curse), as in strkjv@Luke:6:28|. {Which are made after the likeness of God} (\tous kath' homoi“sin theou gegonotas\). Second perfect articular participle of \ginomai\ and \homoi“sis\, old word from \homoio“\ (to make like), making like, here only in N.T. (from strkjv@Genesis:1:26; strkjv@9:6|), the usual word being \homoi“ma\, resemblance (Phillipians:2:7|). It is this image of God which sets man above the beasts. Cf. strkjv@2Corinthians:3:18|.

rwp@James:3:11 @{The fountain} (\hˆ pˆgˆ\). Old word for spring (John:4:14|). {Opening} (\opˆs\). Old word for fissure in the earth, in N.T. only here and strkjv@Hebrews:11:38| (caves). {Send forth} (\bruei\). Present active indicative of \bru“\, old verb, to bubble up, to gush forth, here only in N.T. The use of \mˆti\ shows that a negative answer is expected in this rhetorical question. {The sweet and the bitter} (\to gluku kai to pikron\). Cognate accusatives with \bruei\. Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality. \Glukus\ is an old adjective (in N.T. only here and strkjv@Revelation:10:9f.|), the opposite of \pikron\ (from old root, to cut, to prick), in N.T. only here and verse 14| (sharp, harsh).

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

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

rwp@James:3:18 @{Is sown in peace} (\en eirˆnˆi speiretai\). Present passive indicative of \speir“\, to sow. The seed which bears the fruit is sown, but James catches up the metaphor of \karpos\ (fruit) from verse 17|. Only in peace is the fruit of righteousness found. {For them that make peace} (\tois poiousin eirˆnˆn\). Dative case of the articular participle of \poie“\. See strkjv@Ephesians:2:15| for this phrase (doing peace), and strkjv@Colossians:1:20| for \eirˆnopoie“\, of Christ, and strkjv@Matthew:5:9| for \eirˆnopoioi\ (peacemakers). Only those who act peaceably are entitled to peace.

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

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

rwp@James:4:3 @{Because ye ask amiss} (\dioti kak“s aiteisthe\). Here the indirect middle does make sense, "ye ask for yourselves" and that is "evilly" or amiss (\kak“s\), as James explains. {That ye may spend it in your pleasures} (\hina en tais hˆdonais hum“n dapanˆsˆte\). Purpose clause with \hina\ and the first aorist subjunctive of \dapana“\, old verb from \dapanˆ\, cost (Luke:14:28| only in N.T.), to squander (Luke:15:14|). God does not hear prayers like this.

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

rwp@James:4:5 @{The Scripture} (\hˆ graphˆ\). Personification as in strkjv@Galatians:3:8; strkjv@James:2:23|. But no O.T. passage is precisely like this, though it is "a poetical rendering" (Ropes) of strkjv@Exodus:20:5|. The general thought occurs also in strkjv@Genesis:6:3-5; strkjv@Isaiah:63:8-16|, etc. Paul has the same idea also (Galatians:5:17,21; strkjv@Romans:8:6,8|). It is possible that the reference is really to the quotation in verse 6| from strkjv@Proverbs:3:34| and treating all before as a parenthesis. There is no way to decide positively. {In vain} (\ken“s\). Old adverb (Aristotle) from \ken“s\ (2:20|), here alone in N.T. "Emptily," not meaning what it says. {Made to dwell} (\kat“ikisen\). First aorist active of \katoikiz“\, old verb, to give a dwelling to, only here in N.T. {Long unto envying} (\pros phthonon epipothei\). A difficult phrase. Some even take \pros phthonon\ with \legei\ rather than with \epipothei\, as it naturally does go, meaning "jealously." But even so, with God presented as a jealous lover, does \to pneuma\ refer to the Holy Spirit as the subject of \epipothei\ or to man's spirit as the object of \epipothei\? Probably the former and \epipothei\ then means to yearn after in the good sense as in strkjv@Phillipians:1:8|.

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

rwp@James:4:7 @{Be subject therefore unto God} (\hupotagˆte oun t“i the“i\). Second aorist (ingressive) passive imperative of \hupotass“\, old verb, to range under (military term also). Same form in strkjv@1Peter:2:23; strkjv@5:5|. With the dative case \the“i\ (unto God). The aorist has the note of urgency in the imperative. Note the ten aorist imperatives in verses 7-10| (\hupotagˆte, antistˆte, eggisate, katharisate, hagnisate, talaip“rˆsate, penthˆsate, klausate, metatrapˆt“, tapein“thˆte\). {But resist the devil} (\antistˆte de t“i diabol“i\). Second aorist (ingressive) active (intransitive) imperative of \anthistˆmi\, "take a stand against." Dative case \diabol“i\. Result of such a stand is that the devil will flee (\pheuxetai\, future middle of \pheug“\). See strkjv@1Peter:5:8f.; strkjv@Ephesians:6:11f.; strkjv@Luke:10:17|.

rwp@James:4:8 @{Draw nigh to God} (\eggisate t“i the“i\). First aorist active imperative of \eggiz“\, late verb from \eggus\ (near) as in strkjv@Matthew:3:2|. With dative case again of personal relation. The priests in the sanctuary drew nigh to God (Exodus:19:22|), as we should now. {Cleanse your hands} (\katharisate cheiras\). First aorist active imperative of \kathariz“\, to cleanse, from dirt in a ritual sense (Exodus:30:19-21; strkjv@Mark:7:3,19|). Here it is figurative, as in strkjv@Hosea:1:16; strkjv@Psalms:24:4|. If we always had clean (from sin) hands and hearts? {Ye sinners} (\hamart“loi\). A sharp term to strike the conscience, "a reproach meant to startle and sting" (Ropes). {Purify your hearts} (\hagnisate kardias\). First aorist active imperative of \hagniz“\, old verb from \hagnos\ (James:3:17|), ceremonially (Acts:21:24,26|), but here morally as in strkjv@1Peter:1:22; strkjv@1John:3:3|. Anarthrous use of \kardias\ as of \cheiras\ (wash hands, purify hearts). {Ye double-minded} (\dipsuchoi\). As in strkjv@1:8|.

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

rwp@James:4:10 @{Humble yourselves} (\tapein“thˆte\). First aorist passive imperative of \tapeino“\, old verb from \tapeinos\ (1:9|), as in strkjv@Matthew:18:4|. The passive here has almost the middle or reflexive sense. The middle voice was already giving way to the passive. See strkjv@1Peter:5:6| for this same form with the same promise of exaltation. {He shall exalt you} (\hups“sei humas\). Future active indicative of \hupso“\, common verb from \hupsos\ (height), used by Jesus in contrast with \tapeino“\ as here (Matthew:23:12; strkjv@Luke:14:11; strkjv@18:14|).

rwp@James:4:12 @{One only} (\heis\). No "only" in the Greek, but \heis\ here excludes all others but God. {The lawgiver} (\ho nomothetˆs\). Old compound (from \nomos, tithˆmi\), only here in N.T. In strkjv@Psalms:9:20|. Cf. \nomothete“\ in strkjv@Hebrews:7:11; strkjv@8:6|. {To save} (\s“sai\, first aorist active infinitive of \s“z“\) {and to destroy} (\kai apolesai\, first aorist active infinitive of \apollumi\ to destroy). Cf. the picture of God's power in strkjv@Matthew:10:28|, a common idea in the O.T. (Deuteronomy:32:39; strkjv@1Samuel:2:16; strkjv@2Kings:5:7|). {But who art thou?} (\su de tis ei;\). Proleptic and emphatic position of \su\ (thou) in this rhetorical question as in strkjv@Romans:9:20; strkjv@14:4|. {Thy neighbour} (\ton plˆsion\). "The neighbour" as in strkjv@James:2:8|.

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

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

rwp@James:4:16 @{In your vauntings} (\en tais alazoniais hum“n\). Old word for braggart talk (from \alazoneuomai\, to act the \alaz“n\ empty boaster strkjv@Romans:1:30|), common in Aristophanes, in N.T. only here and strkjv@1John:2:16|. {Glorying} (\kauchˆsis\). Act of glorying, late word from \kauchaomai\, good if for Christ (1Thessalonians:2:19|), bad if for self as here.

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

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

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

rwp@James:5:5 @{Ye have lived delicately} (\etruphˆsate\). First aorist (constative, summary) active indicative of \trupha“\, old verb from \truphˆ\ (luxurious living as in strkjv@Luke:7:25|, from \thrupt“\, to break down, to enervate), to lead a soft life, only here in N.T. {Taken your pleasure} (\espatalˆsate\). First aorist (constative) active indicative of \spatala“\, late and rare verb to live voluptuously or wantonly (from \spatalˆ\, riotous living, wantonness, once as bracelet), in N.T. only here and strkjv@1Timothy:5:6|. {Ye have nourished} (\ethrepsate\). First aorist (constative) active indicative of \treph“\, old verb, to feed, to fatten (Matthew:6:26|). They are fattening themselves like sheep or oxen all unconscious of "the day of slaughter" (\en hˆmerƒi sphagˆs\, definite without the article) ahead of them. For this use of \sphagˆs\ see strkjv@Romans:8:36| (\probata sphagˆs\, sheep for the slaughter, \sphagˆ\ from \sphaz“\, to slay), consummate sarcasm on the folly of sinful rich people.

rwp@James:5:6 @{Ye have condemned} (\katedikasate\). First aorist active indicative of \katadikaz“\, old verb (from \katadikˆ\, condemnation, strkjv@Acts:25:15|). The rich controlled the courts of justice. {Ye have killed the righteous one} (\ephoneusate ton dikaion\). First aorist active indicative of \phoneu“\ (2:11; strkjv@4:2|). "The righteous one" (\t“n dikaion\) is the generic use of the singular with article for the class. There is probably no direct reference to one individual, though it does picture well the death of Christ and also the coming death of James himself, who was called the Just (Eus. _H.E_. ii. 23). Stephen (Acts:7:52|) directly accuses the Sanhedrin with being betrayers and murderers (\prodotai kai phoneis\) of the righteous one (\tou dikaiou\). {He doth not resist you} (\ouk antitassetai humin\). It is possible to treat this as a question. Present middle indicative of \antitass“\, for which see strkjv@James:4:6|. Without a question the unresisting end of the victim (\ton dikaion\) is pictured. With a question (\ouk\, expecting an affirmative answer) God or Lord is the subject, with the final judgment in view. There is no way to decide definitely.

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

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

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

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

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

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

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

rwp@James:5:15 @{The prayer of faith} (\hˆ euchˆ tˆs piste“s\). Cf. strkjv@1:6| for prayer marked by faith. {Shall save} (\s“sei\). Future active of \s“z“\, to make well. As in strkjv@Matthew:9:21f.; strkjv@Mark:6:56|. No reference here to salvation of the soul. The medicine does not heal the sick, but it helps nature (God) do it. The doctor cooperates with God in nature. {The sick} (\ton kamnonta\). Present active articular participle of \kamn“\, old verb, to grow weary (Hebrews:12:3|), to be sick (here), only N.T. examples. {The Lord shall raise him up} (\egerei auton ho kurios\). Future active of \egeir“\. Precious promise, but not for a professional "faith-healer" who scoffs at medicine and makes merchandise out of prayer. {And if he have committed sins} (\kan hamartias ˆi pepoiˆk“s\). Periphrastic perfect active subjunctive (unusual idiom) with \kai ean\ (crasis \kan\) in condition of third class. Supposing that he has committed sins as many sick people have (Mark:2:5ff.; strkjv@John:5:14; strkjv@9:2f.; strkjv@1Corinthians:11:30|). {It shall be forgiven him} (\aphethˆsetai aut“i\). Future passive of \aphiˆmi\ (impersonal passive as in strkjv@Matthew:7:2,7; strkjv@Romans:10:10|). Not in any magical way, not because his sickness has been healed, not without change of heart and turning to God through Christ. Much is assumed here that is not expressed.

rwp@James:5:16 @{Confess therefore your sins one to another} (\exomologeisthe oun allˆlois tas hamartias\). Present middle (indirect) of \exomologe“\. Confession of sin to God is already assumed. But public confession of certain sins to one another in the meetings is greatly helpful in many ways. This is not confessing to one man like a priest in place of the public confession. One may confess to the pastor without confessing to God or to the church, with little benefit to anybody. {Pray for one another} (\proseuchesthe huper allˆl“n\). Present middle imperative. Keep this up. {That ye may be healed} (\hop“s iathˆte\). Purpose clause with \hop“s\ and the first aorist passive subjunctive of \iaomai\. Probably of bodily healing (verse 14|), though \iaomai\ is used also of healing of the soul (Matthew:13:15; strkjv@1Peter:2:24; strkjv@Hebrews:12:13|) as Mayor takes it here. {Availeth much} (\polu ischuei\). "Has much force." Present active indicative of \ischu“\ (from \ischus\, strength). {In its working} (\energoumenˆ\). Probably the present middle participle of \energe“\ as Paul apparently uses it in strkjv@Galatians:5:6; strkjv@2Corinthians:4:12; strkjv@2Thessalonians:2:7|, meaning "when it works." The passive is possible, as is the usual idiom elsewhere. Mayor argues strongly for the passive here, "when it is exercised" (Ropes).

rwp@James:5:17 @{Of like passions with us} (\homoiopathˆs hˆmin\). Associative-instrumental case \hˆmin\ as with \homoios\. This old compound adjective (\homoios, pasch“\), suffering the like with another, in N.T. only here and strkjv@Acts:14:15|. {He prayed fervently} (\proseuchˆi prosˆuxato\). First aorist middle indicative of \proseuchomai\ and the instrumental case \proseuchˆi\ (cognate substantive), after idiom for intensity in classical Greek, like \pheugein phugˆi\, to flee with all speed (_figura etymologica_), but particularly frequent in the LXX (Genesis:2:17; strkjv@31:30|) in imitation of the Hebrew infinitive absolute. Songs:Luke:22:15; strkjv@John:3:29; strkjv@Acts:4:17|. {That it might not rain} (\tou mˆ brexai\). Genitive of the articular infinitive (\brexai\, first aorist active of \brech“\, old verb, to moisten, strkjv@Luke:7:38|, to rain, strkjv@Matthew:5:45|) with negative \mˆ\ used either for direct purpose, for an object clause as here and strkjv@Acts:3:12; strkjv@15:20|, or even for result. {For three years and six months} (\eniautous treis kai mˆnas hex\). Accusative of extent of time.

rwp@James:5:18 @{Gave rain} (\hueton ed“ken\). This idiom is in the LXX of God as here of heaven (1Samuel:12:17; strkjv@1Kings:18:1|) and also in strkjv@Acts:14:17| instead of \ebrexen\ of verse 17|. \Hueton\ is old word for rain (from \hu“\, to rain), genuine here, but not in verse 7|. {Brought forth} (\eblastˆsen\). First aorist active of \blastan“\, old verb, to sprout (intransitive as strkjv@Mark:4:27|), here as occasionally in later Greek transitive with accusative \karpon\.

rwp@James:5:19 @{If any one among you do err} (\ean tis en humin planˆthˆi\). Third-class condition (supposed case) with \ean\ and the first aorist passive subjunctive of \plana“\, old verb, to go astray, to wander (Matthew:18:12|), figuratively (Hebrews:5:2|). {From the truth} (\apo tˆs alˆtheias\). For truth see strkjv@1:18; strkjv@3:14; strkjv@John:8:32; strkjv@1John:1:6; strkjv@3:18f|. It was easy then, and is now, to be led astray from Christ, who is the Truth. {And one convert him} (\kai epistrepsˆi tis auton\). Continuation of the third-class condition with the first aorist active subjunctive of \epistreph“\, old verb, to turn (transitive here as in strkjv@Luke:1:16f.|, but intransitive often as strkjv@Acts:9:35|).

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

rwp@Info_John @ THE FOURTH GOSPEL BY WAY OF INTRODUCTION GREATEST OF BOOKS The test of time has given the palm to the Fourth Gospel over all the books of the world. If Luke's Gospel is the most beautiful, John's Gospel is supreme in its height and depth and reach of thought. The picture of Christ here given is the one that has captured the mind and heart of mankind. It is not possible for a believer in Jesus Christ as the Son of God to be indifferent to modern critical views concerning the authorship and historical value of this Holy of Holies of the New Testament. Here we find _The Heart of Christ_ (E. H. Sears), especially in chapters strkjv@John:14-17|. If Jesus did not do or say these things, it is small consolation to be told that the book at least has symbolic and artistic value for the believer. The language of the Fourth Gospel has the clarity of a spring, but we are not able to sound the bottom of the depths. Lucidity and profundity challenge and charm us as we linger over it.

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

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

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

rwp@Info_John @ THE AUTHOR THE APOSTLE JOHN Loisy (_Leviticus:Quatr. Evangile_, p. 132) says that if one takes literally what is given in the body of the Gospel of the Beloved Disciple he is bound to be one of the twelve. Loisy does not take it "literally." But why not? Are we to assume that the author of this greatest of books is playing a part or using a deliberate artifice to deceive? It may be asked why John does not use his own name instead of a _nom de plume_. Reference can be made to the Gospels of Matthew, Mark, and Luke, no one of which gives the author's name. One can see a reason for the turn here given since the book consists so largely of personal experiences of the author with Christ. He thus avoids the too frequent use of the personal pronoun and preserves the element of witness which marks the whole book. One by one the other twelve apostles disappear if we test their claims for the authorship. In the list of seven in chapter strkjv@John:21| it is easy to drop the names of Simon Peter, Thomas, and Nathanael. There are left two unnamed disciples and the sons of Zebedee (here alone mentioned, not even named, in the book). John in this Gospel always means the Baptist. Why does the author so uniformly slight the sons of Zebedee if not one of them himself? In the Acts Luke does not mention his own name nor that of Titus his brother, though so many other friends of Paul are named. If the Beloved Disciple is John the Apostle, the silence about James and himself is easily understood. James is ruled out because of his early death (Acts:12:1|). The evidence in the Gospel points directly to the Apostle John as the author.

rwp@Info_John @ THE USE OF THE SYNOPTIC GOSPELS As the latest of the Gospels and by the oldest living apostle, it is only natural that there should be an infrequent use of the Synoptic Gospels. Outside of the events of Passion Week and the Resurrection period the Fourth Gospel touches the Synoptic narrative in only one incident, that of the Feeding of the Five Thousand and the walking on the water. The author supplements the Synoptic record in various ways. He mentions two passovers not given by the other Gospels (John:2:23; strkjv@6:4|) and another (John:5:1|) may be implied. Otherwise we could not know certainly that the ministry of Jesus was more than a year in length. He adds greatly to our knowledge of the first year of our Lord's public ministry ("the year of obscurity," Stalker) without which we should know little of this beginning (John:1:19-4:45|). The Synoptics give mainly the Galilean and Perean and Judean ministry, but John adds a considerable Jerusalem ministry which is really demanded by allusions in the Synoptics. The Prologue (John:1:1-18|) relates the Incarnation to God's eternal purpose as in strkjv@Colossians:1:14-20| and strkjv@Hebrews:1:1-3| and employs the language of the intellectuals of the time (\Logos\ -- Word) to interpret Christ as the Incarnate Son of God.

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 @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter strkjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in strkjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter strkjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_ (1910).

rwp@Info_John @ LIKE THE JOHANNINE EPISTLES Critics of all classes agree that, whoever was the author of the Fourth Gospel, the same man wrote the First Epistle of John. There is the same inimitable style, the same vocabulary, the same theological outlook. Undoubtedly the same author wrote also Second and Third John, for, brief as they are, they exhibit the same characteristics. In Second and Third John the author describes himself as "the Elder" (\ho presbuteros\), which fact has led some to argue for the mythical "Presbyter John" as the author in place of the Apostle John and so of First John and the Fourth Gospel. It is argued that the Apostle John would have termed himself "the Apostle John" after the fashion of Paul. But the example of the Apostle Peter disposes of that argument, for in addressing the elders (1Peter:5:1|) he calls himself "your fellow-elder" (\ho sunpresbuteros\). In the Epistles John opposes Gnosticism both of the Docetic type which denied the actual humanity of Jesus as in strkjv@1John:1:1-4| and the Cerinthian type which denied the identity of the man Jesus and the _aeon_ Christ which came on Jesus at his baptism and left him at his death on the Cross as in strkjv@1John:2:22|. One of the many stories told about John is his abhorrence of Cerinthus when found in the same public bath with him. As Westcott shows, the Epistles of John prove his actual humanity while assuming his deity, whereas the Fourth Gospel proves his deity while assuming his humanity.

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:1:9 @{There was} (\ˆn\). Imperfect indicative. Emphatic position at the beginning of the sentence and so probably not periphrastic conjugation with \erchomenon\ (coming) near the end, though that is possible. {The true light} (\to ph“s to alˆthinon\). "The light the genuine," not a false light of wreckers of ships, but the dependable light that guides to the harbor of safety. This true light had been on hand all the time in the darkness (\ˆn\ imperfect, linear action) before John came. {Even the light} (not in the Greek). Added in the English to make plain this interpretation. {Lighteth every man} (\ph“tizei panta anthr“pon\). Old verb (from \ph“s\) to give light as in strkjv@Revelation:22:5; strkjv@Luke:11:35f|. The Quakers appeal to this phrase for their belief that to every man there is given an inner light that is a sufficient guide, the Quaker's text it is called. But it may only mean that all the real light that men receive comes from Christ, not necessarily that each one receives a special revelation. {Coming} (\erchomenon\). This present middle participle of \erchomai\ can be taken with \anthr“pon\ just before (accusative masculine singular), "every man as he comes into the world." It can also be construed with \ph“s\ (nominative neuter singular). This idea occurs in strkjv@John:3:19; strkjv@11:27; strkjv@12:46|. In the two last passages the phrase is used of the Messiah which makes it probable here. But even so the light presented in strkjv@11:27; strkjv@12:46| is that of the Incarnate Messiah, not the Pre-incarnate Logos. Here \kosmos\ rather than \panta\ occurs in the sense of the orderly universe as often in this Gospel. See strkjv@Ephesians:1:4|.

rwp@John:1:11 @{Unto his own} (\eis ta idia\). Neuter plural, "unto his own things," the very idiom used in strkjv@19:27| when the Beloved Disciple took the mother of Jesus "to his own home." The world was "the own home" of the Logos who had made it. See also strkjv@16:32; strkjv@Acts:21:6|. {They that were his own} (\hoi idioi\). In the narrower sense, "his intimates," "his own family," "his own friends" as in strkjv@13:1|. Jesus later said that a prophet is not without honour save in his own country (Mark:6:4; strkjv@John:4:44|), and the town of Nazareth where he lived rejected him (Luke:4:28f.; strkjv@Matthew:13:58|). Probably here \hoi idioi\ means the Jewish people, the chosen people to whom Christ was sent first (Matthew:15:24|), but in a wider sense the whole world is included in \hoi idioi\. Conder's _The Hebrew Tragedy_ emphasizes the pathos of the situation that the house of Israel refused to welcome the Messiah when he did come, like a larger and sadder Enoch Arden experience. {Received him not} (\auton ou parelabon\). Second aorist active indicative of \paralamban“\, old verb to take to one's side, common verb to welcome, the very verb used by Jesus in strkjv@14:3| of the welcome to his Father's house. Cf. \katelaben\ in verse 5|. Israel slew the Heir (Hebrews:1:2|) when he came, like the wicked husbandmen (Luke:20:14|).

rwp@John:1:12 @{As many as received him} (\hosoi elabon auton\). Effective aorist active indicative of \lamban“\ "as many as did receive him," in contrast with \hoi idioi\ just before, exceptional action on the part of the disciples and other believers. {To them} (\autois\). Dative case explanatory of the relative clause preceding, an anacoluthon common in John 27 times as against 21 in the Synoptists. This is a common Aramaic idiom and is urged by Burney (_Aramaic Origin_, etc., p. 64) for his theory of an Aramaic original of the Fourth Gospel. {The right} (\exousian\). In strkjv@5:27| \ed“ken\ (first aorist active indicative of \did“mi\) \exousian\ means authority but includes power (\dunamis\). Here it is more the notion of privilege or right. {To become} (\genesthai\). Second aorist middle of \ginomai\, to become what they were not before. {Children of God} (\tekna theou\). In the full spiritual sense, not as mere offspring of God true of all men (Acts:17:28|). Paul's phrase \huioi theou\ (Gal strkjv@3:26|) for believers, used also by Jesus of the pure in heart (Matthew:5:9|), does not occur in John's Gospel (but in strkjv@Revelation:21:7|). It is possible that John prefers \ta tekna tou theou\ for the spiritual children of God whether Jew or Gentile (John:11:52|) because of the community of nature (\teknon\ from root \tek-\, to beget). But one cannot follow Westcott in insisting on "adoption" as Paul's reason for the use of \huioi\ since Jesus uses \huioi theou\ in strkjv@Matthew:5:9|. Clearly the idea of regeneration is involved here as in strkjv@John:3:3|. {Even to them that believe} (\tois pisteuousin\). No "even" in the Greek, merely explanatory apposition with \autois\, dative case of the articular present active participle of \pisteu“\. {On his name} (\eis to onoma\). Bernard notes \pisteu“ eis\ 35 times in John, to put trust in or on. See also strkjv@2:23; strkjv@3:38| for \pisteu“ eis to onoma autou\. This common use of \onoma\ for the person is an Aramaism, but it occurs also in the vernacular papyri and \eis to onoma\ is particularly common in the payment of debts (Moulton and Milligan's _Vocabulary_). See strkjv@Acts:1:15| for \onomata\ for persons.

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

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

rwp@John:1:16 @{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:1:17 @{Was given} (\edothˆ\). First aorist passive indicative of \did“mi\. {By Moses} (\dia M“use“s\). "Through Moses" as the intermediate agent of God. {Came} (\egeneto\). The historical event, the beginning of Christianity. {By Jesus Christ} (\dia Iˆsou Christou\). "Through Jesus Christ," the intermediate agent of God the Father. Here in plain terms John identifies the Pre-incarnate Logos with Jesus of Nazareth, the Messiah. The full historical name "Jesus Christ" is here for the first time in John. See also strkjv@17:3| and four times in 1John and five times in Revelation. Without Christ there would have been no Christianity. John's theology is here pictured by the words "grace and truth" (\hˆ charis kai hˆ alˆtheia\), each with the article and each supplementary to the other. It is grace in contrast with law as Paul sets forth in Galatians and Romans. Paul had made grace "a Christian commonplace" (Bernard) before John wrote. It is truth as opposed to Gnostic and all other heresy as Paul shows in Colossians and Ephesians. The two words aptly describe two aspects of the Logos and John drops the use of \Logos\ and \charis\, but clings to \alˆtheia\ (see strkjv@8:32| for the freedom brought by truth), though the ideas in these three words run all through his Gospel.

rwp@John:1:18 @{No man hath seen God at any time} (\theon oudeis he“raken p“pote\). "God no one has ever seen." Perfect active indicative of \hora“\. Seen with the human physical eye, John means. God is invisible (Exodus:33:20; strkjv@Deuteronomy:4:12|). Paul calls God \aoratos\ (Colossians:1:15; strkjv@1Timothy:1:17|). John repeats the idea in strkjv@John:5:37; strkjv@6:46|. And yet in strkjv@14:7| Jesus claims that the one who sees him has seen the Father as here. {The only begotten Son} (\ho monogenˆs huios\). This is the reading of the Textus Receptus and is intelligible after \h“s monogenous para patros\ in verse 14|. But the best old Greek manuscripts (Aleph B C L) read \monogenˆs theos\ (God only begotten) which is undoubtedly the true text. Probably some scribe changed it to \ho monogenˆs huios\ to obviate the blunt statement of the deity of Christ and to make it like strkjv@3:16|. But there is an inner harmony in the reading of the old uncials. The Logos is plainly called \theos\ in verse 1|. The Incarnation is stated in verse 14|, where he is also termed \monogenˆs\. He was that before the Incarnation. Songs:he is "God only begotten," "the Eternal Generation of the Son" of Origen's phrase. {Which is in the bosom of the Father} (\ho “n eis ton kolpon tou patros\). The eternal relation of the Son with the Father like \pros ton theon\ in verse 1|. In strkjv@3:13| there is some evidence for \ho “n en t“i ouran“i\ used by Christ of himself while still on earth. The mystic sense here is that the Son is qualified to reveal the Father as Logos (both the Father in Idea and Expression) by reason of the continual fellowship with the Father. {He} (\ekinos\). Emphatic pronoun referring to the Son. {Hath declared him} (\exˆgˆsato\). First aorist (effective) middle indicative of \exˆgeomai\, old verb to lead out, to draw out in narrative, to recount. Here only in John, though once in Luke's Gospel (24:35|) and four times in Acts:(10:8; strkjv@15:12,14; strkjv@21:19|). This word fitly closes the Prologue in which the Logos is pictured in marvellous fashion as the Word of God in human flesh, the Son of God with the Glory of God in him, showing men who God is and what he is.

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

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

rwp@John:1:21 @{And they asked him} (\kai ˆr“tˆsan auton\). Here the paratactic \kai\ is like the transitional \oun\ (then). {What then?} (\Ti oun;\). Argumentative \oun\ like Paul's \ti oun\ in strkjv@Romans:6:15|. _Quid ergo?_ {Art thou Elijah?} (\Su Elias ei;\). The next inevitable question since Elijah had been understood to be the forerunner of the Messiah from strkjv@Malachi:4:5|. In strkjv@Mark:9:11f.| Jesus will identify John with the Elijah of Malachi's prophecy. Why then does John here flatly deny it? Because the expectation was that Elijah would return in person. This John denies. Jesus only asserts that John was Elijah in spirit. Elijah in person they had just seen on the Mount of Transfiguration. {He saith} (\legei\). Vivid dramatic present. {I am not} (\ouk eimi\). Short and blunt denial. {Art thou the prophet?} (\ho prophˆtˆs ei su;\). "The prophet art thou?" This question followed naturally the previous denials. Moses (Deuteronomy:18:15|) had spoken of a prophet like unto himself. Christians interpreted this prophet to be the Messiah (Acts:3:22; strkjv@7:37|), but the Jews thought him another forerunner of the Messiah (John:7:40|). It is not clear in strkjv@John:6:15| whether the people identified the expected prophet with the Messiah, though apparently so. Even the Baptist later became puzzled in prison whether Jesus himself was the true Messiah or just one of the forerunners (Luke:7:19|). People wondered about Jesus himself whether he was the Messiah or just one of the looked for prophets (Mark:8:28; strkjv@Matthew:16:14|). {And he answered} (\kai apekrithˆ\). First aorist passive (deponent passive, sense of voice gone) indicative of \apokrinomai\, to give a decision from myself, to reply. {No} (\Ou\). Shortest possible denial.

rwp@John:1:22 @{They said therefore} (\eipan oun\). Second aorist active indicative of defective verb \eipon\ with \a\ instead of usual \o\. Note \oun\, inferential here as in verse 21| though often merely transitional in John. {Who art thou?} (\Tis ei;\). Same question as at first (verse 19|), but briefer. {That we give answer} (\hina apokrisin d“men\). Final use of \hina\ with second aorist active subjunctive of \did“mi\ with \apokrisin\ from \apokrinomai\, above, old substantive as in strkjv@Luke:2:47|. {To those that sent} (\tois pempsasin\). Dative case plural of the articular participle first aorist active of \pemp“\. {What sayest thou of thyself?} (\Ti legeis peri seautou;\). This time they opened wide the door without giving any hint at all.

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

rwp@John:1:27 @{Coming after me} (\opis“ mou erchomenos\). No article (\ho\) in Aleph B. John as the forerunner of the Messiah has preceded him in time, but not in rank as he instantly adds. {The latchet of whose shoe I am not worthy to unloose} (\hou ouk eimi axios hina lus“ autou ton himanta tou hupodˆmatos\). Literally, "of whom I am not worthy that I unloose the latchet (see strkjv@Mark:1:7| for \himas\) of his sandal (see strkjv@Matthew:3:11| for \hupodˆma\, bound under the foot)." Only use of \axios\ with \hina\ in John, though used by Paul in this saying of the Baptist (Acts:13:25|), \hikanos hina\ in strkjv@Matthew:3:8|, but \hikanos lusai\ (aorist active infinitive instead of \lus“\, aorist active subjunctive) in strkjv@Mark:1:7| (Luke:3:16|) and \bastasai\ in strkjv@Matthew:3:11|.

rwp@John:1:28 @{In Bethany beyond Jordan} (\en Bˆthaniƒi peran tou Iordanou\). Undoubtedly the correct text, not "in Bethabara" as Origen suggested instead of "in Bethany" of all the known Greek manuscripts under the mistaken notion that the only Bethany was that near Jerusalem. {Was baptizing} (\ˆn baptiz“n\). Periphrastic imperfect, common idiom in John.

rwp@John:1:29 @{On the morrow} (\tˆi epaurion\). Locative case with \hˆmˆrƒi\ (day) understood after the adverb \epaurion\. "Second day of this spiritual diary" (Bernard) from verse 19|. {Seeth Jesus coming} (\blepei ton Iˆsoun erchomenon\). Dramatic historical present indicative (\blepei\) with vivid present middle participle (\erchomenon\). Graphic picture. {Behold the Lamb of God} (\ide ho amnos tou theou\). Exclamation \ide\ like \idou\, not verb, and so nominative \amnos\. Common idiom in John (1:36; strkjv@3:26|, etc.). For "the Lamb of God" see strkjv@1Corinthians:5:7| (cf. strkjv@John:19:36|) and strkjv@1Peter:1:19|. The passage in strkjv@Isaiah:53:6f.| is directly applied to Christ by Philip in strkjv@Acts:8:32|. See also strkjv@Matthew:8:17; strkjv@1Peter:2:22f.; strkjv@Hebrews:9:28|. But the Jews did not look for a suffering Messiah (John:12:34|) nor did the disciples at first (Mark:9:32; strkjv@Luke:24:21|). But was it not possible for John, the Forerunner of the Messiah, to have a prophetic insight concerning the Messiah as the Paschal Lamb, already in strkjv@Isaiah:53|, even if the rabbis did not see it there? Symeon had it dimly (Luke:2:35|), but John more clearly. Songs:Westcott rightly. Bernard is unwilling to believe that John the Baptist had more insight on this point than current Judaism. Then why and how did he recognize Jesus as Messiah at all? Certainly the Baptist did not have to be as ignorant as the rabbis. {Which taketh away the sin of the world} (\ho air“n tˆn hamartian tou kosmou\). Note singular \hamartian\ not plural \hamartias\ (1John:3:5|) where same verb \air“\, to bear away, is used. The future work of the Lamb of God here described in present tense as in strkjv@1John:1:7| about the blood of Christ. He is the Lamb of God for the world, not just for Jews.

rwp@John:1:31 @{And I knew him not} (\kag“ ouk ˆidein auton\). Repeated in verse 33|. Second past perfect of \oida\ as imperfect. He had predicted the Messiah and described him before he met him and baptized him. See the Synoptics for that story. Whether John knew Jesus personally before the baptism we do not know. {But that he should be made manifest to Israel} (\all' hina phaner“thˆi t“i Israˆl\). Final clause with \hina\ and first aorist passive subjunctive of \phanero“\. The purpose of John's ministry was to manifest to Israel with their spiritual privileges (1:49|) the presence of the Messiah. Hence he was baptizing in water those who confessed their sins, he means, as in strkjv@Mark:1:5|. The Synoptic account is presupposed all along here.

rwp@John:1:32 @{Bare witness} (\emarturˆsen\). First aorist active indicative of \marture“\. Another specimen of John's witness to the Messiah (1:7,15,19,29,35,36|). {I have beheld} (\tetheamai\). Perfect middle indicative of \theaomai\, the realization of the promise of the sign (verse 33|) by which he should recognize the Messiah. As a matter of fact, we know that he so recognized Jesus as Messiah when he came for baptism before the Holy Spirit came (Matthew:3:14ff.|). But this sight of the Spirit descending as a dove upon Jesus at his baptism (Mark:1:10; strkjv@Matthew:3:16; strkjv@Luke:3:22|) became permanent proof to him. John's allusion assumes the Synoptic record. The Semites regarded the dove as a symbol of the Spirit.

rwp@John:1:34 @{I have seen} (\he“raka\). Present perfect active of \hora“\. John repeats the statement of verse 32| (\tetheamai\). {Have borne witness} (\memarturˆka\). Perfect active indicative of \marture“\ for which verb see 32|. {This is the Son of God} (\ho huios tou theou\). The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father's voice hail him as "My Beloved Son" (Mark:1:11; strkjv@Matthew:3:17; strkjv@Luke:3:22|). Nathanael uses it as a Messianic title (John:1:49|) as does Martha (11:27|). The Synoptics use it also of Christ (Mark:3:11; strkjv@Matthew:14:33; strkjv@Luke:22:70|). Caiaphas employs it to Christ as a Messianic title (Matthew:26:63|) and Jesus confessed under oath that he was (verse strkjv@Matthew:26:64|), thus applying the term to himself as he does in John's Gospel (5:25; strkjv@10:36; strkjv@11:4|) and by implication (the Father, the Son) in strkjv@Matthew:11:27| (Luke:10:22|). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John:3:18; strkjv@5:25; strkjv@17:5; strkjv@19:7; strkjv@20:31|) like that of the Logos with God in strkjv@1:1|.

rwp@John:1:35 @{Again on the morrow} (\tˆi epaurion palin\). Third day since verse 19|. {Was standing} (\histˆkei\). Past perfect of \histˆmi\, intransitive, and used as imperfect in sense. See same form in strkjv@7:37|. {Two} (\duo\). One was Andrew (verse 40|), the other the Beloved Disciple (the Apostle John), who records this incident with happy memories.

rwp@John:1:36 @{He looked} (\emblepsas\). First aorist active participle of \emblep“\, antecedent action before \legei\ (says). {As he walked} (\peripatounti\). Present active participle in dative case after \emblepsas\ and like \erchomenon\ in verse 29| vividly pictures the rapture of John in this vision of Jesus, so far as we know the third and last glimpse of Jesus by John (the baptism, verse 29|, and here). {Saith} (\legei\). Historical present, change from \histˆkei\ before. He repeats part of the tribute in verse 29|.

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

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

rwp@John:1:40 @{Andrew} (\Andreas\). Explained by John as one of the two disciples of the Baptist and identified as the brother of the famous Simon Peter (cf. also strkjv@6:8; strkjv@12:22|). The more formal call of Andrew and Simon, James and John, comes later (Mark:1:16ff.; strkjv@Matthew:4:18ff.; strkjv@Luke:3:1-11|). {That heard John speak} (\t“n akousant“n para I“anou\). "That heard from John," a classical idiom (\para\ with ablative after \akou“\) seen also in strkjv@6:45; strkjv@7:51; strkjv@8:26,40; strkjv@15:15|.

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

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

rwp@John:1:43 @{On the morrow} (\tˆi epaurion\). The fourth of the days from verse 19|. {He findeth Philip} (\heuriskei Philippon\). Vivid dramatic present as in 41|, though \ˆthelˆsen\ (was minded, wished) is aorist active indicative. Apparently not an accidental finding, possibly due to the efforts of Andrew and Peter. Both Andrew and Philip have Greek names. {Follow me} (\akolouthei moi\). Present active imperative, a direct challenge to Philip. Often Jesus uses this verb to win disciples (Mark:2:14; strkjv@Matthew:8:22; strkjv@9:21; strkjv@19:21; strkjv@Luke:9:59; strkjv@John:21:19|). Already Jesus had four personal followers (Andrew and Simon, John and James). He has begun his work.

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

rwp@John:1:48 @{Whence knowest thou me?} (\Pothen me gin“skeis;\). Nathanael is astonished at this tribute, at any knowledge about himself by Jesus. He had overheard Christ's comment and longed to know its source. {Before Philip called thee} (\Pro tou se Philippon ph“nˆsai\). Idiomatic Greek, \pro\ and the ablative case of the articular aorist active infinitive (\tou ph“nˆsai\, from \ph“ne“\, to call) with \se\ as the object and \Philippon\, the accusative of general reference, "before the calling thee as to Philip." {When thou wast under the fig tree} (\onta hupo tˆn sukˆn\). "Being under the fig tree," accusative present participle agreeing with \se\. The fig tree was a familiar object in Palestine, probably in leaf at this time, the accusative with \hupo\ may suggest that Nathanael had withdrawn there for prayer. Note genitive with \hupokat“\ in verse 50|. Jesus saw Nathanael's heart as well as his mere presence there. He saw him in his worship and so knew him.

rwp@John:1:49 @{Thou art the Son of God} (\su ei ho huios tou theou\). Whether Nathanael had heard the Baptist say this of Jesus (1:34|) we do not know, apparently not, but Nathanael was a student of the Old Testament as Philip implied (1:45|) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ's claim in verse 51|. Cf. the confession of Peter in strkjv@6:69; strkjv@Matthew:16:16| and Martha's in strkjv@John:11:27|. Nathanael goes further. {Thou art King of Israel} (\Basileus ei tou Israˆl\). To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in strkjv@Psalms:2| and Jesus is greeted in the Triumphal Entry as the King of Israel (John:12:13|).

rwp@John:1:50 @{Answered and said} (\apekrithˆ kai eipen\). This redundant use of both verbs (cf. strkjv@1:26|) occurs in the Synoptics also and in the LXX also. It is Aramaic also and vernacular. It is not proof of an Aramaic original as Burney argues (_Aramaic Origin_, etc., p. 53). {Because} (\hoti\). Causal use of \hoti\ at beginning of the sentence as in strkjv@14:19; strkjv@15:19; strkjv@16:6|. The second \hoti\ before \eidon\ (I saw) is either declarative (that) or merely recitative (either makes sense here). {Thou shalt see greater things than these} (\meiz“ tout“n opsˆi\). Perhaps volitive future middle indicative of \hora“\ (though merely futuristic is possible as with \opsesthe\ in 51|) ablative case of \tout“n\ after the comparative adjective \meiz“\. The wonder of Nathanael no doubt grew as Jesus went on.

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

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

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

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

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

rwp@John:2:7 @{Fill} (\gemisate\). Effective first aorist active imperative of \gemiz“\, to fill full. {With water} (\hudatos\). Genitive case of material. {Up to the brim} (\he“s an“\). "Up to the top." See \he“s kat“\ (Matthew:27:51|) for "down to the bottom." No room left in the waterpots now full of water.

rwp@John:2:8 @{Draw out now} (\Antlˆsate nun\). First aorist active imperative of \antle“\, from \ho antlos\, bilge water, or the hold where the bilge water settles (so in Homer). The verb occurs in strkjv@John:4:7,15|, for drawing water from the well, and Westcott so interprets it here, but needlessly so, since the servants seem bidden to draw from the large water-jars now full of water. Apparently the water was still water when it came out of the jars (verse 9|), but was changed to wine before reaching the guests. The water in the jars remained water. {Unto the ruler of the feast} (\t“i architriklin“i\). Dative case. The \triklinos\ was a room (\oikos\) with three couches (\klinˆ\) for the feast. The \architriklinos\ was originally the superintendent of the dining-room who arranged the couches and tasted the food, not the toast-master (\sumposiarchˆs\). {And they bare it} (\hoi de ˆnegkan\). Second aorist active indicative of \pher“\. Apparently not knowing at first that they bore wine.

rwp@John:2:9 @{Tasted} (\egeusato\). First aorist middle indicative of \geuomai\. As it was his function to do. {The water now become wine} (\to hud“r oinon gegenˆmenon\). Accusative case, though the genitive also occurs with \geuomai\. Perfect passive participle of \ginomai\ and \oinon\, predicative accusative. The tablemaster knew nothing of the miracle, "whence it was" (\pothen estin\, indirect question retaining present indicative). The servants knew the source of the water, but not the power that made the wine. {Calleth the bridegroom} (\ph“nei ton numphion\). As apparently responsible for the supply of the wine ({thou hast kept} \tetˆrˆkas\). See strkjv@Matthew:9:15| for \numphios\. When men have drunk freely (\hotan methusth“sin\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive of \methusk“\. The verb does not mean that these guests are now drunk, but that this is a common custom to put "the worse" (\ton elass“\, the less, the inferior) wine last. It is real wine that is meant by \oinos\ here. Unlike the Baptist Jesus mingled in the social life of the time, was even abused for it (Matthew:11:19; strkjv@Luke:7:34|). But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences. The law of love expounded by Paul in strkjv@1Corinthians:8-10| and in strkjv@Romans:14,15| teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin.

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

rwp@John:2:12 @{He went down to Capernaum} (\katebˆ eis Kapharnaoum autos\). Second aorist active indicative of \katabain“\. Cana was on higher ground. This brief stay ({not many days}, \ou pollas hˆmeras\) in this important city (Tell Hum) on the north shore of Galilee was with Christ's mother, brothers (apparently friendly at first) and the six disciples, all in the fresh glow of the glory manifested at Cana. Surely Mary's heart was full.

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

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

rwp@John:2:16 @{Take these things hence} (\Arate tauta enteuthen\). First aorist active imperative of \air“\. Probably the doves were in baskets or cages and so had to be taken out by the traders. {Make not my Father's house a house of merchandise} (\mˆ poieite ton oikon tou patros mou oikon emporiou\). "Stop making," it means, \mˆ\ and the present active imperative. They had made it a market-house (\emporiou\, here only in N.T., old word from \emporos\, merchant, one who goes on a journey for traffic, a drummer). Note the clear-cut Messianic claim here (My Father as in strkjv@Luke:2:49|). Jerome says: "A certain fiery and starry light shone from his eyes and the majesty of Godhead gleamed in His face."

rwp@John:2:17 @{Remembered} (\emnˆsthˆsan\). First aorist passive indicative of \mimnˆsk“\, to remind, "were reminded." Westcott notes the double effect of this act as is true of Christ's words and deeds all through John's Gospel. The disciples are helped, the traders are angered. {That it is written} (\hoti gegrammenon estin\). Periphrastic perfect passive indicative of \graph“\ retained in indirect discourse (assertion). {The zeal of thine house} (\ho zˆlos tou oikou sou\). Objective genitive. "The zeal for thy house." {Shall eat me up} (\kataphagetai me\). Future middle indicative of \katesthi“\, defective verb, to eat down ("up" we say), perfective use of \kata-\. This future \phagomai\ is from the second aorist \ephagon\. It is a quotation from strkjv@Psalms:69:9|, frequently quoted in the N.T.

rwp@John:2:19 @{Destroy this temple} (\lusate ton naon touton\). First aorist active imperative of \lu“\, to loosen or destroy. It is the permissive imperative, not a command to do it. Note also \naos\, not \hieron\, the sanctuary, symbol of God's \naos\, in our hearts (1Corinthians:3:16f.|). There is much confusion about this language since Jesus added: "And in three days I will raise it up" (\kai en trisin hˆmerais eger“ auton\). Those who heard Jesus, including the disciples till after the resurrection (verse 22|), understood the reference to be to Herod's temple. Certainly that is the obvious way to take it. But Jesus often spoke in parables and even in enigmas. He may have spoken of the literal temple as a parable for his own body which of course they would not understand, least of all the resurrection in three days.

rwp@John:2:20 @{Forty and six years was this temple in building} (\Tesserakonta kai hex etesin oikodomˆthˆ ho naos houtos\). "Within forty and six years (associative instrumental case) was built (first aorist passive indicative, constative or summary use of the aorist, of \oikodome“\, without augment) this temple." As a matter of fact, it was not yet finished, so distrustful had the Jews been of Herod. {And wilt thou?} (\kai su;\). An evident sneer in the use of \su\ (thou, an unknown upstart from Galilee, of the peasant class, not one of the Sanhedrin, not one of the ecclesiastics or even architects).

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

rwp@John:2:23 @{In Jerusalem} (\en tois Ierosolumois\). The form \Ierosoluma\ as in strkjv@2:13| always in this Gospel and in Mark, and usually in Matthew, though \Ierousalˆm\ only in Revelation, and both forms by Luke and Paul. {During the feast} (\en tˆi heortˆi\). The feast of unleavened bread followed for seven days right after the passover (one day strictly), though \to pascha\ is used either for the passover meal or for the whole eight days. {Believed on his name} (\episteusan eis to onoma autou\). See on ¯1:12| for this phrase. Only one has to watch for the real import of \pisteu“\. {Beholding his signs} (\the“rountes autou ta sˆmeia\). Present active participle (causal use) of \the“re“\. {Which he did} (\ha epoiei\). "Which he was doing" (imperfect tense). He did his first sign in Cana, but now he was doing many in Jerusalem. Already Jesus had become the cynosure of all eyes in Jerusalem at this first visit in his ministry.

rwp@John:2:24 @{But Jesus did not trust himself to them} (\autos de Iˆsous ouk episteuen hauton autois\). "But Jesus himself kept on refusing (negative imperfect) to trust himself to them." The double use of \pisteu“\ here is shown by strkjv@Acts:8:13| where Simon Magus "believed" (\episteusen\) and was baptized, but was unsaved. He merely believed that he wanted what Philip had. {For that he knew all men} (\dia to auton gin“skein pantas\). Causal use of \dia\ and the accusative case of the articular infinitive \to gin“skein\ (because of the knowing) with the object of the infinitive (\pantas\, all men) and the accusative of general reference (\auton\, as to himself).

rwp@John:2:25 @{And because he needed not} (\kai hoti chreian eichen\). Imperfect active, "and because he did not have need." {That any one should bear witness concerning man} (\hina tis marturˆsˆi peri tou anthr“pou\). Non-final use of \hina\ with first aorist active subjunctive of \marture“\ and the generic article (\peri tou anthr“pou\) concerning mankind as in the next clause also. {For he himself knew} (\autos gar egin“sken\). Imperfect active, "for he himself kept on knowing" as he did from the start. {What was in man} (\ti ˆn en t“i anthr“p“i\). Indirect question with \estin\ of the direct changed to the imperfect \ˆn\, a rare idiom in the _Koin‚_. This supernatural knowledge of man is a mark of deity. Some men of genius can read men better than others, but not in the sense meant here.

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:3:12 @{If I told} (\ei eipon\). Condition of the first class, assumed to be true. {Earthly things} (\ta epigeia\). Things upon the earth like \ta epi tˆs gˆs\ (Colossians:3:2|), not things of an earthly nature or worldly or sinful. The work of the kingdom of God including the new birth which Nicodemus did not understand belongs to \ta epigeia\. {If I tell you heavenly things} (\ean eip“ humin ta epourania\). Condition of the third class, undetermined. What will Nicodemus do in that case? By \ta epourania\ Jesus means the things that take place in heaven like the deep secrets of the purpose of God in the matter of redemption such as the necessity of the lifting up of Christ as shown in verse 14|. Both Godet and Westcott note that the two types of teaching here pointed out by Jesus (the earthly, the heavenly) correspond in general to the difference between the Synoptics (the earthly) and the Fourth Gospel (the heavenly), a difference noted here in the Fourth Gospel as shown by Jesus himself. Hence the one should not be pitted against the other. There are specimens of the heavenly in the Synoptics as in strkjv@Matthew:11:25ff.; strkjv@Luke:10:18ff|.

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

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

rwp@John:3:15 @{That whosoever believeth may in him have eternal life} (\hina pas ho pisteu“n en aut“i echˆi z“ˆn ai“nion\). Final use of \hina\ with present active subjunctive of \ech“\, that he may keep on having eternal life (a frequent phrase in John, always in John \ai“nios\ occurs with \z“ˆ\, 16 times in the Gospel, 6 in 1John, ageless or endless life, beginning now and lasting forever). It is more than endless, for it is sharing in the life of God in Christ (5:26; strkjv@17:3; strkjv@1John:5:12|). Songs:here \en aut“i\ (in him) is taken with \echˆi\ rather than with \pisteu“n\. The interview with Nicodemus apparently closes with verse 15|. In verses 16-21| we have past tenses constantly as is natural for the reflection of John, but unnatural for Jesus speaking. There are phrases like the Prologue (verse 19; strkjv@1:9-11|). "Only begotten" does not occur elsewhere in the words of Jesus, but is in strkjv@1:14,18; strkjv@1John:4:9|. John often puts in explanatory comments (1:16-18; strkjv@12:37-41|).

rwp@John:3:16 @{For so} (\hout“s gar\). This use of \gar\ is quite in John's style in introducing his comments (2:25; strkjv@4:8; strkjv@5:13|, etc.). This "Little Gospel" as it is often called, this "comfortable word" (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In verses 16-21| John recapitulates in summary fashion the teaching of Jesus to Nicodemus. {Loved} (\ˆgapˆsen\). First aorist active indicative of \agapa“\, the noble word so common in the Gospels for the highest form of love, used here as often in John (14:23; strkjv@17:23; strkjv@1John:3:1; strkjv@4:10|) of God's love for man (cf. strkjv@2Thessalonians:2:16; strkjv@Romans:5:8; strkjv@Ephesians:2:4|). In strkjv@21:15| John presents a distinction between \agapa“\ and \phile“\. \Agapa“\ is used also for love of men for men (13:34|), for Jesus (8:42|), for God (1John:4:10|). {The world} (\ton kosmon\). The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God's love appears also in strkjv@2Corinthians:5:19; strkjv@Romans:5:8|. {That he gave} (\h“ste ed“ken\). The usual classical construction with \h“ste\ and the indicative (first aorist active) practical result, the only example in the N.T. save that in strkjv@Galatians:2:13|. Elsewhere \h“ste\ with the infinitive occurs for actual result (Matthew:13:32|) as well as purpose (Matthew:10:1|), though even this is rare. {His only begotten Son} (\ton huion ton monogenˆ\). "The Son the only begotten." For this word see on ¯1:14,18; strkjv@3:18|. The rest of the sentence, the purpose clause with \hina-echˆi\ precisely reproduces the close of strkjv@3:15| save that \eis auton\ takes the place of \en aut“i\ (see strkjv@1:12|) and goes certainly with \pisteu“n\ (not with \echˆi\ as \en aut“i\ in verse 15|) and the added clause "should not perish but" (\mˆ apolˆtai alla\, second aorist middle subjunctive, intransitive, of \apollumi\, to destroy). The same contrast between "perish" and "eternal life" (for this world and the next) appears also in strkjv@10:28|. On "perish" see also strkjv@17:12|.

rwp@John:3:17 @{For God sent not the Son} (\ou gar apesteilen ho theos ton huion\). Explanation (\gar\) of God's sending the Son into the world. First aorist active indicative of \apostell“\. John uses both \apostell“\ from which comes \apostolos\ (3:34; strkjv@5:36,38|, etc.) and \pemp“\ (4:34; strkjv@5:23,24,30|, etc.) for God's sending the Son and \pemp“\ more frequently, but with no real difference in meaning. All the Gospels use \ho huios\ in the absolute sense in contrast with the Father (Mark:13:32; strkjv@Matthew:11:27; strkjv@Luke:10:22|). {To judge} (\hina krinˆi\). Final clause with \hina\ and the present (or aorist) active subjunctive of \krin“\. The Messiah does judge the world as Jesus taught (Matthew:25:31f.; strkjv@John:5:27|), but this was not the primary or the only purpose of his coming. See on ¯Matthew:7:1| for \krin“\, to pick out, select, approve, condemn, used so often and in so many varying contexts in the N.T. {But that the world should be saved through him} (\all hina s“thˆi ho kosmos di' autou\). First aorist passive subjunctive of \s“z“\, the common verb to save (from \s“s\, safe and sound), from which \s“tˆr\ (Saviour) comes (the Saviour of the world, strkjv@4:42; strkjv@1John:4:14|) and \s“tˆria\ (salvation, strkjv@4:22| here only in John). The verb \s“z“\ is often used for physical health (Mark:5:28|), but here of the spiritual salvation as in strkjv@5:34|.

rwp@John:3:18 @{Is not judged} (\ou krinetai\). Present passive indicative. Trust in Christ prevents condemnation, for he takes our place and pays the penalty for sin for all who put their case in his hands (Romans:8:32f.|). The believer in Christ as Saviour does not come into judgment (John:5:24|). {Hath been judged already} (\ˆdˆ kekritai\). Perfect passive indicative of \krin“\. Judgment has already been passed on the one who refuses to believe in Christ as the Saviour sent by the Father, the man who is not willing to come to Christ for life (5:40|). {Because he hath not believed} (\hoti mˆ pepisteuken\). Perfect active indicative of \pisteu“\, has taken a permanent attitude of refusal. Here \hoti mˆ\ states the reason subjectively as the judgment of the Judge in any such case (\ho mˆ pisteu“n\ already mentioned) while in strkjv@1John:5:10| \hoti ou pepisteuken\ gives the reason objectively (\ou\ instead of \mˆ\) conceived as an actual case and no longer hypothetical. See strkjv@1:12| for \eis to onoma\ with \pisteu“\ (believing on the name) and strkjv@1:14| for \monogenous\ (only begotten) and also strkjv@3:16|.

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

rwp@John:3:21 @{That doeth the truth} (\ho poi“n tˆn alˆtheian\). See strkjv@1John:1:6| for this striking phrase. {Comes to the light} (\erchetai pros to ph“s\). Is drawn by the light, spiritual heliotropes, not driven from it. {That may be made manifest} (\hina phaner“thˆi\). Final \hina\ with first aorist passive subjunctive of \phanero“\. {They have been wrought in God} (\en the“i estin eirgasmena\). Periphrastic perfect passive indicative of \ergazomai\. He does not claim that they are perfect, only that they have been wrought in the sphere of and in the power of God. Hence he wants the light turned on.

rwp@John:3:22 @{After these things} (\meta tauta\). Transition after the interview with Nicodemus. For the phrase see strkjv@5:1; strkjv@6:1; strkjv@7:1|. {Into the land of Judea} (\eis tˆn Ioudaian gˆn\). Into the country districts outside of Jerusalem. The only example of this phrase in the N.T., but "the region of Judea" (\hˆ Ioudaia ch“ra\) in strkjv@Mark:1:5|. {He tarried} (\dietriben\). Descriptive imperfect active of \diatrib“\, old verb to rub between or hard, to spend time (Acts:14:3|). {Baptized} (\ebaptizen\). Imperfect active of \baptiz“\. "He was baptizing." The six disciples were with him and in strkjv@4:2| John explains that Jesus did the baptizing through the disciples.

rwp@John:3:23 @{John was also baptizing} (\ˆn de kai ho I“anˆs baptiz“n\). Periphrastic imperfect picturing the continued activity of the Baptist simultaneous with the growing work of Jesus. There was no real rivalry except in people's minds. {In Aenon near to Salim} (\en Ain“n eggus tou Saleim\). It is not clearly known where this place was. Eusebius locates it in the Jordan valley south of Beisan west of the river where are many springs (fountains, eyes). There is a place called Salim east of Shechem in Samaria with a village called 'Aimen, but with no water there. There may have been water there then, of course. {Because there was much water there} (\hoti hudata polla ˆn ekei\). "Because many waters were there." Not for drinking, but for baptizing. "Therefore even in summer baptism by immersion could be continued" (Marcus Dods). {And they came, and were baptized} (\kai pareginonto kai ebaptizonto\). Imperfects both, one middle and the other passive, graphically picturing the long procession of pilgrims who came to John confessing their sins and receiving baptism at his hands.

rwp@John:3:26 @{Rabbi} (\Rabbei\). Greeting John just like Jesus (1:38; strkjv@3:2|). {Beyond Jordan} (\peran tou Iordanou\). Evident reference to John's witness to Jesus told in strkjv@1:29-34|. {To whom thou hast borne witness} (\h“i su memarturˆkas\). Note avoidance of calling the name of Jesus. Perfect active indicative of \marture“\ so common in John (1:7|, etc.). These disciples of John are clearly jealous of Jesus as a rival of John and they distinctly blame John for his endorsement of one who is already eclipsing him in popularity. {The same baptizeth} (\houtos baptizei\). "This one is baptizing." Not personally (4:2|), as John did, but through his six disciples. {And all men come to him} (\kai pantes erchontai pros auton\). Linear present middle indicative, "are coming." The sight of the growing crowds with Jesus and the dwindling crowds with John stirred John's followers to keenest jealousy. What a life-like picture of ministerial jealousy in all ages.

rwp@John:3:29 @{The bridegroom} (\numphios\). Predicate nominative without article. Both \numphˆ\ (bride) and \numphios\ are old and common words. Jesus will use this metaphor of himself as the Bridegroom (Mark:2:19|) and Paul develops it (2Corinthians:11:2; strkjv@Ephesians:5:23-32|) and so in Revelation (19:7; strkjv@21:2|). John is only like the _paranymph_ (\paranumphios\) or "the friend of the bridegroom." His office is to bring groom and bride together. Songs:he stands expectant (\hestˆk“s\, second perfect active participle of \histˆmi\) and listens (\akou“n\, present active participle of \akou“\) with joy ({rejoiceth greatly}, \charƒi chairei\, "with joy rejoices") to the music of the bridegroom's voice. {This my joy therefore is fulfilled} (\hautˆ oun hˆ chara peplˆr“tai\). Perfect passive indicative of \plˆro“\, stands filled like a cup to the brim with joy.

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

rwp@John:3:32 @{What he hath seen and heard} (\ho he“raken kai ˆkousen\). Perfect active indicative followed by aorist active indicative, because, as Westcott shows, the first belongs to the very existence of the Son and the latter to his mission. There is no confusion of tenses here. {No man} (\oudeis\). There were crowds coming to Jesus, but they do not really accept him as Saviour and Lord (1:11; strkjv@2:24|). It is superficial as time will show. But "no one" is not to be pressed too far, for it is the rhetorical use.

rwp@John:3:33 @{Hath set his seal} (\esphragisen\). First aorist active indicative of \sphragiz“\ for which verb see strkjv@Matthew:27:66|. The metaphor of sealing is a common one for giving attestation as in strkjv@6:27|. The one who accepts the witness of Jesus attests that Jesus speaks the message of God.

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

rwp@John:4:1 @{When therefore} (\H“s oun\). Reference to strkjv@3:22f|. the work of the Baptist and the jealousy of his disciples. \Oun\ is very common in John's Gospel in such transitions. {The Lord} (\ho Kurios\). Songs:the best manuscripts (Neutral Alexandrian), though the Western class has \ho Iˆsous\. Mark usually has \ho Iˆsous\ and Luke often \ho Kurios\. In the narrative portion of John we have usually \ho Iˆsous\, but \ho Kurios\ in five passages (4:1; strkjv@6:23; strkjv@11:2; strkjv@20:20; strkjv@21:12|). There is no reason why John should not apply \ho Kurios\ to Jesus in the narrative sections as well as Luke. Bernard argues that these are "explanatory glosses," not in the first draft of the Gospel. But why? When John wrote his Gospel he certainly held Jesus to be \Kurios\ (Lord) as Luke did earlier when he wrote both Gospel and Acts This is hypercriticism. {Knew} (\egn“\). Second aorist active indicative of \gin“sk“\. The Pharisees knew this obvious fact. It was easy for Jesus to know the attitude of the Pharisees about it (2:24|). Already the Pharisees are suspicious of Jesus. {How that} (\hoti\). Declarative \hoti\ (indirect assertion). {Was making and baptizing more disciples than John} (\pleionas mathˆtas poiei kai baptizei ˆ I“anˆs\). Present active indicative in both verbs retained in indirect discourse. Recall the tremendous success of John's early ministry (Mark:1:5; strkjv@Matthew:3:5; strkjv@Luke:3:7,15|) in order to see the significance of this statement that Jesus had forged ahead of him in popular favour. Already the Pharisees had turned violently against John who had called them broods of vipers. It is most likely that they drew John out about the marriage of Herod Antipas and got him involved directly with the tetrarch so as to have him cast into prison (Luke:3:19f.|). Josephus (_Ant_. XVIII. v. 2) gives a public reason for this act of Herod Antipas, the fear that John would "raise a rebellion," probably the public reason for his private vengeance as given by Luke. Apparently John was cast into prison, though recently still free (John:3:24|), before Jesus left for Galilee. The Pharisees, with John out of the way, turn to Jesus with envy and hate.

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:4:3 @{Left Judea} (\aphˆken tˆn Ioudaian\). Unusual use of \aphiˆmi\. First (\Kappa\) aorist active indicative. Originally the word means to send away, to dismiss, to forsake, to forgive, to allow. Jesus uses it in this sense in strkjv@16:28|. Evidently because Jesus did not wish to bring the coming conflict with the Pharisees to an issue yet. Songs:he mainly avoids Jerusalem and Judea now till the end. Each time hereafter that Jesus appears in Jerusalem and Judea before the last visit there is an open breach with the Pharisees who attack him (John:5:1-47; strkjv@7:14-10:21; strkjv@10:22-42; strkjv@11:17-53|). {Again into Galilee} (\palin eis tˆn Galilaian\). Reference to strkjv@2:1-12|. The Synoptics tell nothing of this early work in Perea (John:1:19-51|), Galilee, or Judea (2:13-4:2|). John supplements their records purposely.

rwp@John:4:5 @{Songs:he cometh} (\erchetai oun\). Vivid present middle indicative and transitional \oun\. {Sychar} (\Suchar\). There is a dispute whether this is just a variation of Shechem as meaning "drunken-town" (Isaiah:28:1|) or "lying-town" (Habbakkuk:2:18|) or is a separate village near Shechem (Neapolis, Nablous) as the Talmud and Eusebius indicate. Apparently the present village Askar corresponds well with the site. The use of \polin\ (city) does not mean that it was a large town. Mark and John use it freely for small places. {Parcel of ground} (\ch“riou\). Old use of this diminutive of \ch“ros\ or \ch“ra\, a piece of ground. {That Jacob gave to his son Joseph} (\ho ed“ken Iak“b t“i I“sˆph t“i hui“i autou\). See strkjv@Genesis:33:19; strkjv@48:22|. Relative \ho\ is not attracted to case of \ch“riou\. First aorist active indicative \ed“ken\.

rwp@John:4:6 @{Jacob's well} (\pˆgˆ tou Iak“b\). "A spring of Jacob" (here and verse 14|), but \phrear\ (well, pit, cistern) in verses 11,12|. It is really a cistern 100 feet deep dug by a stranger apparently in a land of abundant springs (Genesis:26:19|). {Wearied} (\kekopiak“s\). Perfect active participle of \kopia“\, a state of weariness. The verb means to toil excessively (Luke:5:5|). John emphasizes the human emotions of Jesus (1:14; strkjv@11:3,33,35,38,41f.; strkjv@12:27; strkjv@13:21; strkjv@19:28|). {With his journey} (\ek tˆs hodoiporias\). As a result (\ek\) of the journey. Old compound word from \hodoporos\ (wayfarer), in N.T. only here and strkjv@2Corinthians:11:26|. {Sat} (\ekathezeto\). Imperfect (descriptive) middle of \kathezomai\, "was sitting." {Thus} (\hout“s\). Probably "thus wearied," graphic picture. {By the well} (\epi tˆi pˆgˆi\). Literally, "upon the curbstone of the well." {Sixth hour} (\h“s hektˆ\). Roman time, about 6 P.M., the usual time for drawing water.

rwp@John:4:7 @{There cometh} (\erchetai\). Vivid historical present as in verse 5|. {A woman of Samaria} (\gunˆ ek tˆs Samarias\). The country, not the city which was two hours away. {To draw water} (\antlˆsai hud“r\). First aorist active infinitive of purpose of \antle“\ for which see strkjv@2:8f|. Cf. Rebecca in strkjv@Genesis:24:11,17|. {Give me to drink} (\dos moi pein\). Second aorist active imperative of \did“mi\ and second aorist active infinitive (object of \dos\) of \pin“\, shortened form of \piein\. A polite request.

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

rwp@John:4:9 @{The Samaritan woman} (\hˆ gunˆ hˆ Samareitis\). Different idiom from that in 7|, "the woman the Samaritan." The Samaritans were a mixture by intermarriage of the Jews left in the land (2Chronicles:30:6,10; strkjv@34:9|) with colonists from Babylon and other regions sent by Shalmaneser. They had had a temple of their own on Mt. Gerizim and still worshipped there. {Thou being a Jew} (\su Ioudaios “n\). Race antipathy was all the keener because the Samaritans were half Jews. {Drink} (\pein\). Same infinitive form as in 7| and the object of \aiteis\ (askest). {Of me} (\par' emou\). "From me," ablative case with \para\. {For Jews have no dealings with Samaritans} (\ou gar sunchr“ntai Ioudaioi Samareitais\). Explanatory (\gar\) parenthesis of the woman's astonishment. Associative instrumental case with \sunchr“ntai\ (present middle indicative of \sunchraomai\, compound in literary _Koin‚_, here only in N.T.). The woman's astonishment is ironical according to Bernard. At any rate the disciples had to buy food in a Samaritan village and they were travelling through Samaria. Perhaps she was surprised that Jesus would drink out of her waterpot. The Western class omit this explanatory parenthesis of the author.

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

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

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

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

rwp@John:4:28 @{Left her waterpot} (\aphˆken tˆn hudrian\). First aorist active indicative of \aphiˆmi\, ingressive aorist, in her excitement and embarrassment. It was too large for speed anyhow (2:6|). And says (\kai legei\). Graphic historic present indicative again.

rwp@John:4:29 @{All things that ever I did} (\panta ha epoiˆsa\). {Ha}, not \hosa\ (as many as), no "ever" in the Greek. But a guilty conscience (verse 18f.|) led her to exaggerate a bit. {Can this be the Christ?} (\mˆti houtos estin ho Christos;\). She is already convinced herself (verses 26f.|), but she puts the question in a hesitant form to avoid arousing opposition. With a woman's intuition she avoided \ouk\ and uses \mˆti\. She does not take sides, but piques their curiosity.

rwp@John:4:30 @{They went out} (\exˆlthon\). Second aorist (effective) indicative of \exerchomai\, at once and in a rush. {And were coming to him} (\kai ˆrchonto pros auton\). Imperfect middle, graphically picturing the long procession as they approached Jesus.

rwp@John:4:33 @{Hath any man brought him aught to eat?} (\Mˆ tis ˆnegken aut“i phagein;\). Negative answer expected (\mˆ\). "Did any one bring him (something) to eat?" During our absence, they mean. Second aorist active indicative of \pher“\ (\ˆnegken\) and second aorist active infinitive of \esthi“\ (\phagein\), defective verbs both of them. See strkjv@4:7| for like infinitive construction (\dos pein\).

rwp@John:4:34 @{To do the will} (\hina poiˆs“ to thelˆma\). Non-final use of \hina\ and the first aorist active subjunctive as subject or predicate nominative as in strkjv@6:29; strkjv@15:8; strkjv@17:3|. The Messianic consciousness of Jesus is clear and steady (5:30; strkjv@6:38|). He never doubted that the Father sent him. {And to accomplish his work} (\kai telei“s“ autou to ergon\). \Hina\ understood with \telei“s“\ in like idiom, first aorist active subjunctive of \teleio“\ (from \teleios\), to bring to an end. See strkjv@5:36|. In strkjv@17:4| (the Intercessory Prayer) he will say that he has done (\telei“sas\) this task which the Father gave him to do. On the Cross Jesus will cry \Tetelestai\ (It is finished). He will carry through the Father's programme (John:3:16|). That is his "food." He had been doing that in winning the woman to God.

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

rwp@John:4:36 @{Already he that reapeth receiveth wages} (\ˆdˆ ho theriz“n misthon lambanei\). The spiritual harvester can gather his harvest without waiting four months. Jesus is reaping a harvest right now by the conversion of this woman. The labourer is worthy of his hire (Luke:10:7; strkjv@2Timothy:2:6|). John does not use \misthos\ (reward) again, but \karpos\ (15:2-16|), "fruit for life eternal" (cf. strkjv@4:14|). {That he that soweth and he that reapeth may rejoice together} (\hina ho speir“n homou chairˆi kai ho theriz“n\). Final use of \hina\ with present active subjunctive of \chair“\, to rejoice, in the singular with \ho speir“n\ (the sower) and to be repeated with \ho theriz“n\ (the reaper). The adverb \homou\ (together) elsewhere in N.T. only strkjv@20:4; strkjv@21:2; strkjv@Acts:2:1|. Usually considerable time passes between the sowing and the reaping as in verse 35|. Amos (Amos:9:13|) spoke of the time when "the ploughman shall overtake the reaper" and that has happened here with the joy of the harvest time (Isaiah:9:3|). Jesus the Sower and the disciples as the reapers are here rejoicing simultaneously.

rwp@John:4:38 @{I sent} (\eg“ apesteila\). Emphatic use of \eg“\ and first aorist active indicative of \apostell“\ common in John for to send. {Whereon ye have not laboured} (\ho ouch humeis kekopiakate\). Perfect active indicative of \kopia“\ for which see strkjv@4:6|. Songs:also \kekopiakasin\ in next line. The disciples had done no sowing here in Sychar, only Jesus and the woman. {Others} (\alloi\: Jesus, the Baptist, the prophets). {And ye} (\kai humeis\). Emphatic contrast. {Have entered} (\eiselˆluthate\). Perfect active indicative of \eiserchomai\. {Into their labour} (\eis ton kopon aut“n\). Into the fruit and blessed results of their toil (\kopos\). This is always true as seen in strkjv@Acts:8:5-7,14f|.

rwp@John:4:39 @{Because of the saying of the woman who testified} (\dia ton logon tˆs gunaikos marturousˆs\). She bore her witness clearly and with discretion. She told enough to bring her neighbours to Christ. They knew her evil life and she frankly confessed Christ's rebuke to her. She had her share in this harvest. How timid and cowardly we often are today in not giving our testimony for Christ to our neighbour.

rwp@John:4:41 @{Many more} (\poll“i pleious\). "More by much" (instrumental case \poll“i\) in comparison with just "many" (\polloi\) of verse 39|. Jesus was reaping more rapidly than the woman did. But all were rejoicing that so many "believed" (\episteusan\, really believed).

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

rwp@John:4:45 @{Songs:when} (\hote oun\). Transitional use of \oun\, sequence, not consequence. {Received him} (\edexanto auton\). First aorist middle of \dechomai\, "welcomed him." Jesus had evidently anticipated a quiet arrival. {Having seen} (\he“rakotes\). Perfect active participle of \hora“\. Note \the“rountes\ in strkjv@2:23| about this very thing at the feast in Jerusalem. The miracles of Jesus at that first passover made a stir. {For they also went} (\kai autoi gar ˆlthon\). The Samaritans did not go and so Jesus was a new figure to them, but the Galileans, as orthodox Jews, did go and so were predisposed in his favour.

rwp@John:4:47 @{When he heard} (\akousas\). First aorist active participle of \akou“\. The news spread rapidly about Jesus. {Was come} (\hˆkei\). Present active indicative of \hˆk“\, one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana. {Went and besought} (\apˆlthen kai ˆr“ta\). Ingressive aorist indicative (went off at once) and imperfect active (\ˆr“ta\, began to beg and kept it up). {That he would come down} (\hina katabˆi\, \hina\ and second aorist active subjunctive of \katabain“\, come down at once) {and heal his son} (\kai iasˆtai autou ton huion\, \hina\ construction, sub-final use or object clause, with first aorist middle subjunctive of \iaomai\, completely heal). {For he was at the point of death} (\ˆmellen gar apothnˆskein\). Reason (\gar\) for the urgency. Imperfect active of \mell“\ with present active infinitive old and common verb for what is about to be and it is used with the infinitive present as here, the aorist infinitive (Revelation:13:16|), or the future infinitive (Acts:11:28|). The idiom is used of the impending death of Jesus (John:11:51; strkjv@12:33; strkjv@18:32|).

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

rwp@John:4:49 @{Sir} (\Kurie\). See strkjv@1:38|. {Come down} (\katabˆthi\). Second aorist active imperative, tense and tone of urgency. \Ere my child die\ (\prin apothanein to paidion mou\). Regular idiom with \prin\ in positive clause, second aorist active infinitive of \apothnˆsk“\ and accusative of general reference, "before dying as to my child." Bengel notes that he only thought Jesus had power before death as even Martha and Mary felt at first (11:21,32|). But the father's heart goes out to Jesus.

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

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

rwp@John:4:52 @{Inquired} (\eputheto\). Second aorist middle indicative of \punthanomai\. {Began to mend} (\kompsoteron eschen\). Second aorist ingressive active indicative of \ech“\ (took a turn, got better) and comparative of adverb \komps“s\. Arrian (_Epictetus iii. 10.13) has \komps“s echeis\ from a physician, "Thou hast it fine," "Thou art doing finely." The papyri give several similar examples. \Komps“s\ (neat) is from \kome“\, to take care of. {At the seventh hour} (\h“ran hebdomˆn\). The accusative case without a preposition as in strkjv@Revelation:3:3|, though we have \peri h“ran enatˆn\ (about the ninth hour) in strkjv@Acts:10:3|. See the accusative also in strkjv@Exodus:9:18| \tautˆn tˆn h“ran aurion\ (tomorrow about this hour). The accusative has the notion of extension and can be thus loosely used. It can even mean here "during the seventh hour." In verse 53| the locative is more exact, "at that hour" (\en ekeinˆi tˆi h“rƒi\). The seventh hour would be (Roman time) seven P.M.

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

rwp@John:5:6 @{Knew that he had been a long time} (\gnous hoti polun ˆdˆ chronon echei\). How Jesus "knew" (\gnous\, second aorist active participle of \gin“sk“\) we are not told, whether supernatural knowledge (2:24f.|) or observation or overhearing people's comments. In \ˆdˆ echei\ we have a progressive present active indicative, "he has already been having much time" (\chronon\, accusative of extent of time). {Wouldest thou be made whole?} (\Theleis hugiˆs genesthai;\). "Dost thou wish to become whole?" Predicate nominative \hugiˆs\ with \genesthai\ (second aorist middle infinitive). It was a pertinent and sympathetic question.

rwp@John:5:7 @{When the water is troubled} (\hotan tarachthˆi to hud“r\). Indefinite temporal clause with \hotan\ and the first aorist passive subjunctive of \tarass“\, old verb to agitate (Matthew:2:3|). The popular belief was that, at each outflow of this intermittent spring, there was healing power in the water for the first one getting in. {To put me into the pool} (\hina balˆi me eis tˆn kolumbˆthran\). Final use of \hina\ and the second aorist active subjunctive of \ball“\, "that he throw me in" quickly before any one else. For this use of \ball“\ see strkjv@Mark:7:30; strkjv@Luke:16:20|. {But while I am coming} (\en h“i de erchomai\). Temporal use of the relative, "in which time" (\chron“i\ or \kair“i\ understood). \Eg“\ (I) is emphatic.

rwp@John:5:9 @{Took up his bed and walked} (\ˆre ton krabatton autou kai periepatei\). The same distinction in tenses in the same verbs preserved, punctiliar action in \ˆre\ (first aorist active of \air“\, took it up at once) and linear act (imperfect active of \peripate“\, went on walking). {The sabbath on that day} (\sabbaton en ekeinˆi tˆi hˆmerƒi\). The first of the violations of the Sabbath rules of the Jews by Jesus in Jerusalem that led to so much bitterness (cf. strkjv@9:14,16|). This controversy will spread to Galilee on Christ's return there (Mark:2:23-3:6; strkjv@Matthew:12:1-14; strkjv@Luke:6:1-11|).

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

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

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

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

rwp@John:5:15 @{Went away and told} (\apˆlthen kai eipen\). Both aorist active indicatives. Instead of giving heed to the warning of Jesus about his own sins he went off and told the Jews that now he knew who the man was who had commanded him to take up his bed on the Sabbath Day, to clear himself with the ecclesiastics and escape a possible stoning. {That it was Jesus} (\hoti Iˆsous estin\). Present indicative preserved in indirect discourse. The man was either ungrateful and wilfully betrayed Jesus or he was incompetent and did not know that he was bringing trouble on his benefactor. In either case one has small respect for him.

rwp@John:5:17 @{Answered} (\apekrinato\). Regular aorist middle indicative of \apokrinomai\, in John here only and verse 19|, elsewhere \apekrithˆ\ as in verse 11|. {My Father} (\ho pater mou\). Not "our Father," claim to peculiar relation to the Father. {Worketh even until now} (\he“s arti ergazetai\). Linear present middle indicative, "keeps on working until now" without a break on the Sabbath. Philo points out this fact of the continuous activity of God. Justin Martyr, Origen and others note this fact about God. He made the Sabbath for man's blessing, but cannot observe it himself. {And I work} (\kag“ ergazomai\). Jesus puts himself on a par with God's activity and thus justifies his healing on the Sabbath.

rwp@John:5:18 @{Sought the more} (\mallon ezˆtoun\). Imperfect active of \zˆte“\, graphic picture of increased and untiring effort "to kill him" (\auton apokteinai\, first aorist active, to kill him off and be done with him). John repeats this clause "they sought to kill him" in strkjv@7:1,19,25; strkjv@8:37,40|. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. {Not only brake the Sabbath} (\ou monon elue to sabbaton\). Imperfect active of \lu“\. He was now a common and regular Sabbath-breaker. \Lu“\ means to loosen, to set at naught. The papyri give examples of \lu“\ in this sense like \luein ta penthˆ\ (to break the period of mourning). This was the first grudge against Jesus, but his defence had made the offence worse and had given them a far graver charge. {But also called God his own Father} (\alla kai patera idion elege ton theon\). "His own" (\idion\) in a sense not true of others. That is precisely what Jesus meant by "My Father." See strkjv@Romans:8:32| for \ho idios huios\, "his own Son." {Making himself equal with God} (\ison heauton poi“n t“i the“i\). \Isos\ is an old common adjective (in papyri also) and means {equal}. In strkjv@Phillipians:2:6| Paul calls the Pre-incarnate Christ \isa the“i\, "equal to God" (plural \isa\, attributes of God). Bernard thinks that Jesus would not claim to be \isos the“i\ because in strkjv@John:14:28| he says: "The Father is greater than I." And yet he says in strkjv@14:7| that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in strkjv@10:33; strkjv@19:7|. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defence of his claim to equality with the Father (verses 19-47|).

rwp@John:5:19 @{The Son} (\ho huios\). The absolute use of the Son in relation to the Father admitting the charge in verse 18| and defending his equality with the Father. {Can do nothing by himself} (\ou dunatai poiein aph'heautou ouden\). True in a sense of every man, but in a much deeper sense of Christ because of the intimate relation between him and the Father. See this same point in strkjv@5:30; strkjv@7:28; strkjv@8:28; strkjv@14:10|. Jesus had already made it in strkjv@5:17|. Now he repeats and defends it. {But what he seeth the Father doing} (\an mˆ ti blepˆi ton patera poiounta\). Rather, "unless he sees the Father doing something." Negative condition (\an mˆ\=\ean mˆ\, if not, unless) of third class with present (habit) subjunctive (\blepˆi\) and present active participle (\poiounta\). It is a supreme example of a son copying the spirit and work of a father. In his work on earth the Son sees continually what the Father is doing. In healing this poor man he was doing what the Father wishes him to do. {For what things soever he doeth, these the Son also doeth in like manner} (\ha gar an ekeinos poiˆi tauta kai ho huios homoi“s poiei\). Indefinite relative clause with \an\ and the present active subjunctive (\poiˆi\). Note \ekeinos\, emphatic demonstrative, that one, referring to the Father. This sublime claim on the part of Jesus will exasperate his enemies still more.

rwp@John:5:20 @{Loveth} (\philei\). In strkjv@3:35| we have \agapƒi\ from \agapa“\, evidently one verb expressing as noble a love as the other. Sometimes a distinction (21:17|) is made, but not here, unless \phile“\ presents the notion of intimate friendship (\philos\, friend), fellowship, the affectionate side, while \agapa“\ (Latin _diligo_) is more the intelligent choice. But John uses both verbs for the mystery of love of the Father for the Son. {Greater works than these} (\meizona tout“n erga\). \Tout“n\ is ablative case after the comparative \meizona\ (from \megas\, great). John often uses \erga\ for the miracles of Christ (5:36; strkjv@7:3,21; strkjv@10:25,32,38|, etc.). It is the Father who does these works (14:10|). There is more to follow. Even the disciples will surpass what Christ is doing in the extent of the work (14:12|). \Deixei\ is future active indicative of \deiknumi\, to show. See also strkjv@10:32|. {That ye may marvel} (\hina humeis thaumazˆte\). Purpose clause with \hina\ and present active subjunctive of \thaumaz“\. Wonder belongs to childhood and to men of knowledge. Modern science has increased the occasion for wonder. Clement of Alexandria has a saying of Jesus: "He that wonders shall reign, and he that reigns shall rest."

rwp@John:5:21 @{Quickeneth whom he will} (\hous thelei z“opoiei\). Present active indicative of \z“opoie“\ (from \z“opoios\, making alive), common in Paul (1Corinthians:15:45|, etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain (Luke:7:11-17|) is not far ahead, followed by the message to the Baptist which speaks of this same power (Luke:7:22; strkjv@Matthew:11:5|), and the raising of Jairus' daughter (Matthew:9:18,22-26|). Jesus exercises this power on those "whom he wills." Christ has power to quicken both body and soul.

rwp@John:5:22 @{He hath given all judgement unto the Son} (\tˆn krisin pƒsan ded“ken t“i hui“i\). Perfect active indicative of \did“mi\, state of completion (as in strkjv@3:35; strkjv@6:27,29; strkjv@10:29|, etc.). See this prerogative claimed for Christ already in strkjv@3:17|. See the picture of Christ as Judge of men in strkjv@Matthew:25:31-46|.

rwp@John:5:23 @{That all may honour the Son} (\hina pantes tim“sin ton huion\). Purpose clause with \hina\ and present active subjunctive of \tima“\ (may keep on honouring the Son). {He that honoureth not the Son} (\ho mˆ tim“n ton huion\). Articular present active participle of \tima“\ with negative \mˆ\. Jesus claims here the same right to worship from men that the Father has. Dishonouring Jesus is dishonouring the Father who sent him (8:49; strkjv@12:26; strkjv@15:23; strkjv@1John:2:23|). See also strkjv@Luke:10:16|. There is small comfort here for those who praise Jesus as teacher and yet deny his claims to worship. The Gospel of John carries this high place for Christ throughout, but so do the other Gospels (even Q, the Logia of Jesus) and the rest of the New Testament.

rwp@John:5:29 @{Unto the resurrection of life} (\eis anastasin z“ˆs\). \Anastasis\ is an old word (Aeschylus) from \anistˆmi\, to raise up, to arise. This combination occurs nowhere else in the N.T. nor does "the resurrection of judgement" (\eis anastasin krise“s\), but in strkjv@Luke:14:14| there is the similar phrase "in the resurrection of the just" (\en tˆi anastasei t“n dikai“n\). Only there note both articles. Here without the articles it can mean "to a resurrection of life" and "to a resurrection of judgement," though the result is practically the same. There are two resurrections as to result, one to life, one to judgement. See both in strkjv@Daniel:12:2|.

rwp@John:5:31 @{If I bear witness of myself} (\Ean eg“ martur“ peri emautou\). Condition of third class, undetermined with prospect of determination (\ean\ and present active subjunctive of \marture“\). The emphasis is on \eg“\ (I alone with no other witness). {Is not true} (\ouk estin alˆthˆs\). In law the testimony of a witness is not received in his own case (Jewish, Greek, Roman law). See strkjv@Deuteronomy:19:15| and the allusion to it by Jesus in strkjv@Matthew:18:16|. See also strkjv@2Corinthians:13:1; strkjv@1Timothy:5:19|. And yet in strkjv@8:12-19| Jesus claims that his witness concerning himself is true because the Father gives confirmation of his message. The Father and the Son are the two witnesses (8:17|). It is a paradox and yet true. But here Jesus yields to the rabbinical demand for proof outside of himself. He has the witness of another (the Father, strkjv@5:32,37|), the witness of the Baptist (5:33|), the witness of the works of Jesus (5:36|), the witness of the Scriptures (5:39|), the witness of Moses in particular (5:45|).

rwp@John:5:32 @{Another} (\allos\). The Father, not the Baptist who is mentioned in verse 33|. This continual witness of the Father (\ho martur“n\, who is bearing witness, and \marturei\, present active indicative) is mentioned again in verses 36-38| as in strkjv@8:17|.

rwp@John:5:33 @{Ye have sent} (\humeis apestalkate\). Emphatic use of \humeis\ (ye) and perfect active indicative of \apostell“\, official and permanent fact and so the witness of the Baptist has to be recognized as trustworthy by the Sanhedrin. The reference is to the committee in strkjv@1:19-28|. {He hath borne witness} (\memarturˆken\). Perfect active indicative of \marture“\ showing the permanent and abiding value of John's testimony to Christ as in strkjv@1:34; strkjv@3:26; strkjv@5:37|. Songs:also strkjv@19:35| of the testimony concerning Christ's death. This was the purpose of the Baptist's mission (1:7|).

rwp@John:5:34 @{But the witness which I receive} (\Eg“ de ou tˆn marturian lamban“\). "But I do not receive the witness" simply from a man (like John). The \eg“\ (I) in sharp contrast with \humeis\ (ye) of verse 33|. Jesus complained of Nicodemus for not accepting his witness (3:11|). Cf. also strkjv@3:32|. In strkjv@1John:5:9| the witness of God is greater than that of men and this Jesus has. {That ye may be saved} (\hina humeis s“thˆte\). Final clause with \hina\ and first aorist passive subjunctive of \s“z“\. This was the purpose of Christ's coming, that the world might be saved (3:17|).

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

rwp@John:5:39 @{Ye search} (\eraunƒte\). Proper spelling as the papyri show rather than \ereunƒte\, the old form (from \ereuna\, search) as in strkjv@7:52|. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given "because ye think" (\hoti humeis dokeite\, clearly indicative), supports the indicative rather than the imperative. Besides, Jesus is arguing on the basis of their use of "the Scriptures" (\tas graphas\). The plural with the article refers to the well-known collection in the Old Testament (Matthew:21:42; strkjv@Luke:24:27|). Elsewhere in John the singular refers to a particular passage (2:22; strkjv@7:38; strkjv@10:35|). {In them ye have eternal life} (\en autais z“ˆn ai“nion echein\). Indirect assertion after \dokeite\ without "ye" expressed either as nominative (\humeis\) or accusative (\humas\). Bernard holds that in John \doke“\ always indicates a mistaken opinion (5:45; strkjv@11:13,31; strkjv@13:29; strkjv@16:20; strkjv@20:15|). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. {These are they} (\ekeinai eisin hai\). The true value of the Scriptures is in their witness to Christ (of me, \peri emou\). Luke (24:27,45|) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did.

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

rwp@John:5:41 @{Glory from men} (\doxan para anthr“p“n\). Mere honour and praise Jesus does not expect from men (verse 34|). This is not wounded pride, for ambition is not Christ's motive. He is unlike the Jews (5:44; strkjv@12:43; strkjv@Matthew:6:1f.|) and seeks not his own glory, but the glory and fellowship of the Father (1:14; strkjv@2:11; strkjv@7:18|). Paul did not seek glory from men (1Thessalonians:2:6|).

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:5:43 @{In my Father's name} (\en t“i onomati tou patros mou\). Seven times Jesus in John speaks of the "Name" of the Father (5:43; strkjv@10:25; strkjv@12:28; strkjv@17:6,11,12,26|). See strkjv@1:12| for use of \onoma\ (Luke:1:49|). {And ye receive me not} (\kai ou lambanete me\). "And yet ye do not receive me," as in verse 40|, "the Gospel of the Rejection" (1:11; strkjv@3:11,32; strkjv@12:37|) often applied to the Fourth Gospel. {If another come} (\ean allos elthˆi\). Condition of third class (\ean\ and second aorist active subjunctive of \erchomai\). Note \allos\, not \heteros\, like \allon Iˆsoun\ in strkjv@2Corinthians:11:4|. Similar prophecies occur in strkjv@Mark:13:6,22| (Matthew:24:5,24|), all general in character like Antichrist in strkjv@2Thessalonians:2:8-12|. There is no occasion for a reference to any individual like Barcochba (about A.D. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come "in their own name" and always find a following. {Him ye will receive} (\ekeinon lˆmpsesthe\). "That one," whoever he is, as Jesus said. Future active indicative of \lamban“\. Credulous about the false Messiahs, incredulous about Christ.

rwp@John:5:44 @{How can ye believe?} (\p“s dunasthe humeis pisteusai;\). Emphasis on "ye" (\humeis\), ye being what ye are. They were not true Jews (Romans:2:29; strkjv@Esther:9:28|) who cared for the glory of God, but they prefer the praise of men (Matthew:6:1f.; strkjv@23:5|) like the Pharisees who feared to confess Christ (John:12:43|). {From the only God} (\para tou monou theou\). B and W omit \theou\ which is certainly meant even if not genuine here. See strkjv@17:3; strkjv@Romans:16:27; strkjv@1Timothy:6:15f|.

rwp@John:5:45 @{Think not} (\mˆ dokeite\). Prohibition with \mˆ\ and the present imperative. See on verse 39| for \doke“\ for mistaken opinions in John. {I will accuse you} (\eg“ katˆgorˆs“ hum“n\). Emphasis on \eg“\ (I). Future active indicative of \katˆgore“\ (\kata\, against, \agoreu“\, to speak in the assembly \agora\, to bring an accusation in court, a public accusation). See strkjv@Romans:3:9| for \proaitiaomai\ for making previous charge and strkjv@Luke:16:1| for \diaball“\, a secret malicious accusation, and strkjv@Romans:8:33| for \egkale“\, for public charge, not necessarily before tribunal. {Even Moses} (\M“usˆs\). No "even" in the Greek. {On whom ye have set your hope} (\eis hon humeis ˆlpikate\). Perfect active indicative of \elpiz“\, state of repose in Moses. Only example of \elpiz“\ in John. See strkjv@2Corinthians:1:10| for use of \eis\ with \elpiz“\ instead of the usual \epi\ (1Timothy:4:10|).

rwp@John:5:46 @{Ye would believe me} (\episteuete an emoi\). Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and \an\ in apodosis. This was a home-thrust, proving that they did not really believe Moses. {For he wrote of me} (\peri gar emou ekeinos egrapsen\). strkjv@Deuteronomy:18:18f.| is quoted by Peter (Acts:3:22|) as a prophecy of Christ and also by Stephen in strkjv@Acts:7:37|. See also strkjv@John:3:14| about the brazen serpent and strkjv@8:56| about Abraham foreseeing Christ's day. Jesus does here say that Moses wrote concerning him.

rwp@John:5:47 @{His writings} (\tois ekeinou grammasin\). Dative case with \pistuete\. See strkjv@Luke:16:31| for a like argument. The authority of Moses was the greatest of all for Jews. There is a contrast also between {writings} (\grammasin\, from \graph“\, to write) and {words} (\rˆmasin\, from \eipon\). \Gramma\ may mean the mere letter as opposed to spirit (2Corinthians:3:6; strkjv@Romans:2:27,29; strkjv@7:6|), a debtor's bond (Luke:16:6f.|), letters or learning (John:7:15; strkjv@Acts:26:24|) like \agrammatoi\ for unlearned (Acts:4:13|), merely written characters (Luke:23:38; strkjv@2Corinthians:3:7; strkjv@Galatians:6:11|), official communications (Acts:28:21|), once \hiera grammata\ for the sacred writings (2Timothy:3:15|) instead of the more usual \hai hagiai graphai\. \Graphˆ\ is used also for a single passage (Mark:12:10|), but \biblion\ for a book or roll (Luke:4:17|) or \biblos\ (Luke:20:42|). Jesus clearly states the fact that Moses wrote portions of the Old Testament, what portions he does not say. See also strkjv@Luke:24:27,44| for the same idea. There was no answer from the rabbis to this conclusion of Christ. The scribes (\hoi grammateis\) made copies according to the letter (\kata to gramma\).

rwp@John:6:2 @{Followed} (\ˆkolouthei\). Descriptive imperfect active, picturing the crowd, but without the details of the boat for Christ and the rapid race of the crowd on foot (Mark:6:32f.; strkjv@Matthew:14:13f.|). {They beheld} (\ethe“roun\). Imperfect active of \the“re“\. They had been beholding the signs which Jesus had been doing (\epoiei\, imperfect again) for a long time (2:23|), most of which John has not given (Mark:1:29f.; strkjv@2:1; strkjv@3:1; strkjv@6:5|). The people were eager to hear Jesus again (Luke:9:11|) and to get the benefit of his healing power "on them that were sick" (\epi t“n asthenount“n\, the weak or feeble, without strength, \a\ privative and \sthenos\, strength).

rwp@John:6:4 @{The feast of the Jews} (\hˆ heortˆ t“n Ioudai“n\). Here used of the passover (\to pascha\) as in strkjv@7:2| of the tabernacles. This is probably the third passover in Christ's ministry (2:13| and one unmentioned unless strkjv@5:1| be it). In strkjv@2:13|, here, and strkjv@11:55| (the last one) the adverb \eggus\ (near) is used. John is fond of notes of time. Jesus failed to go to this passover because of the hostility in Jerusalem (7:1|).

rwp@John:6:5 @{Lifting up his eyes} (\eparas tous ophthalmous\). First aorist active participle of \epair“\. See the same phrase in strkjv@4:35| where it is also followed by \theaomai\; strkjv@11:41; strkjv@17:1; strkjv@Luke:6:20|. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. {Cometh unto him} (\erchetai pros auton\). Present middle indicative, "is coming to him." The same \ochlos polus\ (here \polus ochlos\) of verse 2| that had followed Jesus around the head of the lake. {Whence are we to buy?} (\Pothen agoras“men;\). Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark:6:34f.; strkjv@Matthew:14:14f.; strkjv@Luke:9:11f.|) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, strkjv@1:44|) whereas in the Synoptics the disciples raise the problem with Jesus. Songs:the disciples raise the problem in the feeding of the four thousand (Mark:8:4; strkjv@Matthew:15:33|). See strkjv@Numbers:11:13-22| (about Moses) and strkjv@2Kings:4:42f|. (about Elisha). {Bread} (\artous\). "Loaves" (plural) as in strkjv@Matthew:4:3|. {That these may eat} (\hina phag“sin houtoi\). Purpose clause with \hina\ and the second aorist active subjunctive of \esthi“\ (defective verb).

rwp@John:6:7 @{Two hundred pennyworth of bread} (\diakosi“n dˆnari“n artoi\). "Loaves of two hundred denarii." The Roman coin originally for ten asses (afterwards sixteen), about 16 2/3 cents. The denarius was the usual pay for a day's labour (Matthew:20:2,9,13|). This item in strkjv@Mark:6:37|, but not in Matthew or Luke. {That every one may take a little} (\hina hekastos brachu labˆi\). Final clause with \hina\ and second aorist active subjunctive of \lamban“\. This detail in John alone.

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

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

rwp@John:6:11 @{The loaves} (\tous artous\). Those of verse 9|. {Having given thanks} (\eucharistˆsas\). The usual grace before meals (Deuteronomy:8:10|). The Synoptics use "blessed" \eulogˆsen\ (Mark:6:41; strkjv@Matthew:14:19; strkjv@Luke:9:16|). {He distributed} (\died“ken\). First aorist active indicative of \diadid“mi\, old verb to give to several (\dia\, between). {To them that were set down} (\tois anakeimenois\). Present middle participle (dative case) of \anakeimai\, old verb to recline like \anapesein\ in verse 10|. {As much as they would} (\hoson ˆthelon\). Imperfect active of \thel“\, "as much as they wished."

rwp@John:6:12 @{And when they were filled} (\h“s de eneplˆsthˆsan\). First aorist (effective) passive indicative of \empimplˆmi\, old verb to fill in, to fill up, to fill completely. They were all satisfied. The Synoptics have \echortasthˆsan\ like strkjv@John:6:26| (\echortasthˆte\). {Gather up} (\sunagagete\). Second aorist active imperative of \sunag“\, to gather together. {Broken pieces} (\klasmata\). From \kla“\, to break. Not crumbs or scraps on the ground, but pieces broken by Jesus (Mark:6:41|) and not consumed. {Be lost} (\apolˆtai\). Second aorist middle subjunctive of \apollumi\ with \hina\ in purpose clause. Only in John. There was to be no wastefulness in Christ's munificence. The Jews had a custom of leaving something for those that served.

rwp@John:6:13 @{Twelve baskets} (\d“deka kophinous\). One for each of the apostles. What about the lad? Stout wicker baskets (coffins, Wycliff) in distinction from the soft and frail \sphurides\ used at the feeding of the four thousand (Mark:8:8; strkjv@Matthew:15:37|). Here all the Gospels (Mark:6:43; strkjv@Matthew:14:20; strkjv@Luke:9:17; strkjv@John:6:13|) use \kophinoi\. The same distinction between \kophinoi\ and \sphurides\ is preserved in the allusion to the incidents by Jesus in strkjv@Mark:8:19,20; strkjv@Matthew:16:9,10|. {Unto them that had eaten} (\tois bebr“kosin\). Articular perfect active participle (dative case) of \bibr“sk“\, old verb to eat, only here in N.T., though often in LXX.

rwp@John:6:15 @{Perceiving} (\gnous\). Second aorist active participle of \gin“sk“\. It was not hard for Christ to read the mind of this excited mob. {They were about} (\mellousin\). Present active indicative of \mell“\. Probably the leaders were already starting. {Take him by force} (\harpazein\). Present active infinitive of \harpaz“\, old verb for violent seizing (Matthew:11:12; strkjv@13:19|). There was a movement to start a revolution against Roman rule in Palestine by proclaiming Jesus King and driving away Pilate. {To make him king} (\hina poiˆs“sin basilea\). Purpose clause with \hina\ and the first aorist active subjunctive of \poie“\ with \basilea\ as predicate accusative. It was a crisis that called for quick action. {Himself alone} (\autos monos\). At first he had the disciples with him (verse 3|). But he sent them hurriedly by boat to the western side (Mark:6:45f.; strkjv@Matthew:14:22f.|) because clearly the apostles were sympathetic with the revolutionary impulse of the crowd. Then Jesus sent the multitudes away also and went up into the mountain alone. He was alone in every sense, for no one but the Father understood him at this stage, not even his own disciples. He went up to pray (Mark:6:46; strkjv@Matthew:14:23|).

rwp@John:6:19 @{When therefore they had rowed} (\elˆlakotes oun\). Perfect active participle of \elaun“\, old verb to march (Xenophon), to drive (James:3:4|), to row (Mark:6:48|). {Furlongs} (\stadious\). Stadia, accusative of extent of space, a little over halfway across, "in the midst of the sea" (Mark:6:47|). It was about forty stadia (six miles) across. {They behold} (\the“rousin\). Graphic dramatic present active indicative of \the“re“\, vividly preserving the emotions of the disciples. {Walking} (\peripatounta\). Present active participle in the accusative case agreeing with \Iˆsoun\. {Drawing nigh unto the boat} (\eggus tou ploiou ginomenon\). Present middle participle of \ginomai\ describing the process. "Coming near the boat." They behold Jesus slipping closer and closer to them on the water. {They were afraid} (\ephobˆthˆsan\). Ingressive aorist passive indicative of \phobeomai\, "they became afraid." Sudden change to the regular historical sequence.

rwp@John:6:20 @{Be not afraid} (\mˆ phobeisthe\). Prohibition with \mˆ\ and present middle imperative of \phobeomai\. Songs:in strkjv@Mark:6:50| (Matthew:14:27|). John does not tell that the disciples thought Jesus was an apparition (Mark:6:49; strkjv@Matthew:14:26|), nor does he give the account of Peter walking on the water (Matthew:14:28-31|).

rwp@John:6:22 @{Which stood} (\ho hestˆk“s\). Perfect active (intransitive) participle of \histˆmi\, to put, to stand. Jesus had sent the multitudes away the evening before (Mark:6:45; strkjv@Matthew:14:22|), but evidently some did not go very far, still lingering in excitement on the eastern side of the lake next morning. {Boat} (\ploiarion\). Diminutive of \ploion\, little boat (Mark:3:9|). {Entered not with} (\ou suneisˆlthen\). Second aorist active of the double compound verb \suneiserchomai\, followed by associative instrumental case \mathˆtais\. {Went away alone} (\monoi apˆlthon\). Second aorist active indicative of \aperchomai\, to go away or off. \Monoi\ is predicate nominative. These people noted these three items.

rwp@John:6:24 @{When the multitude therefore saw} (\hote oun eiden ho ochlos\). Resumption and clarification of the complicated statements of verse 22|. {That Jesus was not there} (\hoti Iˆsous ouk estin ekei\). Present indicative retained in indirect discourse. They still did not understand how Jesus had crossed over, but they acted on the basis of the plain fact. {They themselves got into} (\enebˆsan autoi eis\). Second aorist active indicative of \embain“\ followed by \eis\ (both \en\ and \eis\ together as often in N.T.). {Seeking Jesus} (\zˆtountes ton Iˆsoun\). Present active participle of \zˆte“\. They had a double motive apart from the curiosity explained in verse 22|. They had clearly not given up the impulse of the evening before to make Jesus king (6:15|) and they had hopes of still another bountiful repast at the hands of Jesus as he said (6:26|).

rwp@John:6:25 @{When they found him} (\heurontes auton\). Second aorist active participle of \heurisk“\. Found him after search and in the synagogue as John explains (verse 59|) in Capernaum, perhaps that very synagogue built by a centurion (Luke:7:5|). {Rabbi} (\Rabbei\). See on ¯1:38| for this courteous title. {When camest thou hither?} (\pote h“de gegonas;\). Second perfect active indicative of \ginomai\. "When hast thou come?" We sought you anxiously on the other side of the lake and could not see how you came across (verses 22-24|).

rwp@John:6:26 @{Not because ye saw signs} (\ouch hoti eidete sˆmeia\). Second aorist active indicative of the defective verb \hora“\. They had seen the "signs" wrought by Jesus (verse 2|), but this one had led to wild fanaticism (verse 14|) and complete failure to grasp the spiritual lessons. {But because ye ate of the loaves} (\all' hoti ephagete ek t“n art“n\). Second aorist active indicative of \esthi“\, defective verb. {Ye were filled} (\echortasthˆte\). First aorist passive indicative of \chortaz“\, from \chortos\ (grass) as in verse 10|, to eat grass, then to eat anything, to satisfy hunger. They were more concerned with hungry stomachs than with hungry souls. It was a sharp and deserved rebuke.

rwp@John:6:27 @{Work not for} (\mˆ ergazesthe\). Prohibition with \mˆ\ and present middle imperative of \ergazomai\, old verb from \ergon\, work. {The meat} (\tˆn br“sin\). The act of eating (Romans:14:17|), corrosion (Matthew:6:19|), the thing eaten as here (2Corinthians:9:10|). See on ¯John:4:32|. {Which perisheth} (\tˆn apollumenˆn\). Present middle participle of \apollumi\. They were already hungry again. {Unto eternal life} (\eis z“ˆn ai“nion\). Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. {Will give} (\d“sei\). Future active indicative of \did“mi\. The outcome is still future and will be decided by their attitude towards the Son of man (verse 51|). {For him the Father, even God, hath sealed} (\touton gar ho patˆr esphragisen ho theos\). Literally, "For this one the Father sealed, God." First aorist active indicative of \sphragiz“\, to seal. See elsewhere in strkjv@John:3:33| (attestation by man). Sealing by God is rare in N.T. (2Corinthians:1:22; strkjv@Ephesians:1:13; strkjv@4:30|). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. strkjv@5:37|.

rwp@John:6:28 @{What must we do?} (\Ti poi“men;\). Present active deliberative subjunctive of \poie“\, "What are we to do as a habit?" For the aorist subjunctive (\poiˆs“men\) in a like question for a single act see strkjv@Luke:3:10|. For the present indicative (\poioumen\) of inquiry concerning actual conduct see strkjv@John:11:47| (what are we doing?). {That we may work the works of God} (\hina ergaz“metha ta erga tou theou\). Final clause with \hina\ and the present middle subjunctive, "that we may go on working the works of God." There may have been an element of vague sincerity in this question in spite of their supercilious attitude.

rwp@John:6:29 @{The work of God that ye believe} (\to ergon tou theou hina pisteuˆte\). In strkjv@1Thessalonians:1:3| Paul speaks of "your work of faith" (\hum“n tou ergou tˆs piste“s\). Songs:here Jesus terms belief in him as the work of God. These Jews were thinking of various deeds of the Pharisaic type and rules. Jesus turns their minds to the central fact. "This simple formula contains the complete solution of the relation of faith and works" (Westcott). Note the present active subjunctive \pisteuˆte\, "that ye may keep on believing." {On him whom he hath sent} (\eis hon apesteilen ekeinos\). The pronominal antecedent (\eis touton hon\) is omitted and the preposition \eis\ is retained with the relative \hon\ really the direct object of \apesteilen\ (sent). Note \ekeinos\ for God (emphatic he).

rwp@John:6:30 @{For a sign} (\sˆmeion\). Predicate accusative, as a sign, with \ti\ (what). As if the sign of the day before was without value. Jesus had said that they did not understand his signs (verse 26|). {That we may see, and believe thee} (\hina id“men kai pisteus“men\). Purpose clause with \hina\ and the second aorist (ingressive) active subjunctive of \hora“\ and the first aorist (ingressive) active subjunctive of \pisteu“\, "that we may come to see and come to have faith in thee." It is hard to have patience with this superficial and almost sneering mob. {What workest thou?} (\Ti ergazˆi;\). They not simply depreciate the miracle of the day before, but set up a standard for Jesus.

rwp@John:6:32 @{It was not Moses that gave you} (\ou M“usˆs ed“ken humin\). "Not Moses gave you." Blunt and pointed denial (aorist active indicative of \did“mi\) that Moses was the giver of the bread from heaven (the manna). Moses was not superior to Christ on this score. {But my Father} (\all ho patˆr mou\). Not "our Father," but same claim as in strkjv@5:17f|. Which caused so much anger in Jerusalem. {Gives} (\did“sin\). Present active indicative, not aorist (\ed“ken\). Continual process. {The true bread out of heaven} (\ton arton ek tou ouranou ton alˆthinon\). "The bread out of heaven" as the manna and more "the genuine bread" of which that was merely a type. On \alˆthinos\ see strkjv@1:9; strkjv@4:23|.

rwp@John:6:34 @{Lord} (\Kurie\). Used now instead of _Rabbi_ (25) though how much the people meant by it is not clear. {Evermore give us this bread} (\pantote dos hˆmin ton arton touton\). Second aorist active imperative second singular like \dos\ in strkjv@Matthew:6:11| (urgent petition). What kind of bread do they mean? The Jewish commentaries and Philo speak of the manna as typifying heavenly bread for the soul. Paul in strkjv@1Corinthians:10:3| seems to refer to the manna as "spiritual food." Like the woman at the well (4:15|) they long "always" to have "this bread," a perpetual supply. It is probably to this crowd as the water in strkjv@4:15| was to the woman.

rwp@John:6:35 @{I am the bread of life} (\Eg“ eimi ho artos tˆs z“ˆs\). This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the \theios logos\ in an allegorical sense, but this language is far removed from Philo's vagueness. In the Synoptics (Mark:14:22; strkjv@Matthew:26:26; strkjv@Luke:22:19|) Jesus uses bread (\artos\) as the symbol of his body in the Lord's Supper, but here Jesus offers himself in place of the loaves and fishes which they had come to seek (24,26|). He is the bread of life in two senses: it has life in itself, the living bread (51|), and it gives life to others like the water of life, the tree of life. John often has Jesus saying "I am" (\eg“ eimi\). As also in strkjv@6:41,48,51; strkjv@8:12; strkjv@10:7,9,11,14; strkjv@11:25; strkjv@14:6; strkjv@15:1,5|. {He that cometh to me} (\ho erchomenos pros eme\). The first act of the soul in approaching Jesus. See also verse 37|. {Shall not hunger} (\ou mˆ peinasˆi\). Strong double negative \ou me\ with first aorist (ingressive) active subjunctive, "shall not become hungry." {He that believeth on me} (\ho pisteu“n eis eme\). The continuous relation of trust after coming like \pisteuˆte\ (present tense) in verse 29|. See both verbs used together also in strkjv@7:37f|. {Shall never thirst} (\ou mˆ dipsˆsei p“pote\). Songs:the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with \p“pote\ (1:18|) added.

rwp@John:6:36 @{That ye have seen me} (\hoti kai he“rakate me\). It is not certain that \me\ is genuine. If not, Jesus may refer to verse 26|. If genuine, some other saying is referred to that we do not have. Note \kai\ (also or even). {And yet believe not} (\kai ou pisteuete\). Use of \kai\ = and yet.

rwp@John:6:37 @{All that} (\pƒn ho\). Collective use of the neuter singular, classic idiom, seen also in strkjv@6:39; strkjv@17:2,24; strkjv@1John:5:4|. Perhaps the notion of unity like \hen\ in strkjv@17:21| underlies this use of \pƒn ho\. {Giveth me} (\did“sin moi\). For the idea that the disciples are given to the Son see also strkjv@6:39,65; strkjv@10:29; strkjv@17:2,6,9,12,24; strkjv@18:9|. {I will in no wise cast out} (\ou mˆ ekbal“ ex“\). Strong double negation as in verse 35| with second aorist active subjunctive of \ball“\. Definite promise of Jesus to welcome the one who comes.

rwp@John:6:39 @{That of all that which} (\hina pƒn ho\). Literally, "That all which" (see verse 37| for \pan ho\), but there is a sharp anacoluthon with \pƒn\ left as _nominativus pendens_. {I should lose nothing} (\mˆ apoles“ ex autou\). Construed with \hina\, "that I shall not lose anything of it." \Apoles“\, from \apollumi\, can be either future active indicative or first aorist active subjunctive as is true also of \anastˆs“\ (from \anistˆmi\), "I shall raise up." {At the last day} (\tˆi eschatˆi hemerƒi\). Locative case without \en\. Only in John, but four times here (39,40,44,54|) "with the majesty of a solemn refrain." In strkjv@7:37| it is the last day of the feast of tabernacles, but in strkjv@11:24; strkjv@12:48| of the day of judgment as here. Christ is the Agent of the general resurrection in strkjv@5:28| as in strkjv@1Corinthians:15:22| while here only the resurrection of the righteous is mentioned.

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

rwp@John:6:45 @{Taught of God} (\didaktoi theou\). A free quotation from strkjv@Isaiah:54:13| with this phrase in the LXX. There is here the ablative case \theou\ with the passive verbal adjective \didaktoi\ (Robertson, _Grammar_, p. 516). In strkjv@1Thessalonians:4:9| we have the compound verbal \theodidaktoi\. The same use of \didaktos\ with the ablative occurs in strkjv@1Corinthians:2:13|. {And hath learned} (\kai math“n\). Second aorist active participle of \manthan“\. It is not enough to hear God's voice. He must heed it and learn it and do it. This is a voluntary response. This one inevitably comes to Christ.

rwp@John:6:46 @{This one has seen the Father} (\houtos he“raken ton patera\). Perfect active indicative of \hora“\. With the eyes no one has seen God (1:18|) save the Son who is "from God" in origin (1:1,14; strkjv@7:29; strkjv@16:27; strkjv@17:8|). The only way for others to see God is to see Christ (14:9|).

rwp@John:6:47 @{He that believeth} (\ho pisteu“n\). This is the way to see God in Christ.

rwp@John:6:48 @{I am the bread of life} (\eg“ eimi ho artos tˆs z“ˆs\). Jesus repeats the astounding words of verse 35| after fuller explanation. The believer in Christ has eternal life because he gives himself to him.

rwp@John:6:50 @{That a man may eat thereof, and not die} (\hina tis ex autou phagˆi kai mˆ apothanˆi\). Purpose clause with \hina\ and the second aorist active subjunctive of \esthi“\ and \apothnˆsk“\. The wonder and the glory of it all, but quite beyond the insight of this motley crowd.

rwp@John:6:51 @{The living bread} (\ho artos ho z“n\). "The bread the living." Repetition of the claim in 35,41,48|, but with a slight change from \z“ˆs\ to \z“n\ (present active participle of \za“\). It is alive and can give life. See strkjv@4:10| for living water. In strkjv@Revelation:1:17| Jesus calls himself the Living One (\ho z“n\). {For ever} (\eis ton ai“na\). Eternally like \ai“nion\ with \z“ˆn\ in 47|. {I shall give} (\eg“ d“s“\). Emphasis on \eg“\ (I). Superior so to Moses. {Is my flesh} (\hˆ sarx mou estin\). See on ¯1:14| for \sarx\ the Incarnation. This new idea creates far more difficulty to the hearers who cannot grasp Christ's idea of self-sacrifice. {For the life of the world} (\huper tˆs tou kosmou z“ˆs\). Over, in behalf of, \huper\ means, and in some connexions instead of as in strkjv@11:50|. See strkjv@1:30| for the Baptist's picture of Christ as the Lamb of God that taketh away the sin of the world. See also strkjv@3:17; strkjv@4:42; strkjv@1John:3:16; strkjv@Matthew:20:28; strkjv@Galatians:3:13; strkjv@2Corinthians:5:14f.; strkjv@Romans:5:8|. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world.

rwp@John:6:54 @{He that eateth} (\ho tr“g“n\). Present active participle for continual or habitual eating like \pisteuete\ in verse 29|. The verb \tr“g“\ is an old one for eating fruit or vegetables and the feeding of animals. In the N.T. it occurs only in strkjv@John:6:54,56,58; strkjv@13:18; strkjv@Matthew:24:38|. Elsewhere in the Gospels always \esthi“\ or \ephagon\ (defective verb with \esthi“\). No distinction is made here between \ephagon\ (48,50,52,53,58|) and \tr“g“\ (54,56,57,58|). Some men understand Jesus here to be speaking of the Lord's Supper by prophetic forecast or rather they think that John has put into the mouth of Jesus the sacramental conception of Christianity by making participation in the bread and wine the means of securing eternal life. To me that is a violent misinterpretation of the Gospel and an utter misrepresentation of Christ. It is a grossly literal interpretation of the mystical symbolism of the language of Jesus which these Jews also misunderstood. Christ uses bold imagery to picture spiritual appropriation of himself who is to give his life-blood for the life of the world (51|). It would have been hopeless confusion for these Jews if Jesus had used the symbolism of the Lord's Supper. It would be real dishonesty for John to use this discourse as a propaganda for sacramentalism. The language of Jesus can only have a spiritual meaning as he unfolds himself as the true manna.

rwp@John:6:56 @{Abideth in me and I in him} (\en emoi menei kag“ en aut“i\). Added to the phrase in 54| in the place of \echei z“ˆn ai“nion\ (has eternal life). The verb \men“\ (to abide) expresses continual mystical fellowship between Christ and the believer as in strkjv@15:4-7; strkjv@1John:2:6,27,28; strkjv@3:6,24; strkjv@4:12,16|. There is, of course, no reference to the Lord's Supper (Eucharist), but simply to mystical fellowship with Christ.

rwp@John:6:57 @{The living Father} (\ho z“n patˆr\). Nowhere else in the N.T., but see strkjv@5:26| and "the living God" (Matthew:16:16; strkjv@2Corinthians:6:16|). The Father is the source of life and so "I live because of the Father" (\kag“ z“ dia ton patera\). {He that eateth me} (\ho tr“g“n me\). Still bolder putting of the mystical appropriation of Christ (51,53,54,56|). {Because of me} (\di' eme\). The same idea appears in strkjv@14:19|: "Because I live ye shall live also." See strkjv@11:25|. Jesus Christ is our ground of hope and guarantee of immortality. Life is in Christ. There is no real difficulty in this use of \dia\ with the accusative as with \dia ton patera\ just before. It occurs also in strkjv@15:3|. As the Father is the fount of life to Christ, so Christ is the fount of life to us. See strkjv@1John:4:9| where \dia\ is used with the genitive (\di' autou\) as the intermediate agent, not the ground or reason as here.

rwp@John:6:58 @{This is the bread} (\houtos estin ho artos\). Summary and final explanation of the true manna (from verse 32| on) as being Jesus Christ himself.

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

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

rwp@John:6:66 @{Upon this} (\ek toutou\). Same idiom in strkjv@19:12|. "Out of this saying or circumstance." Jesus drew the line of cleavage between the true and the false believers. {Went back} (\apˆlthon eis ta opis“\). Aorist (ingressive) active indicative of \aperchomai\ with \eis ta opis“\, "to the rear" (the behind things) as in strkjv@18:6|. {Walked no more with him} (\ouketi met' autou periepatoun\). Imperfect active of \peripate“\. The crisis had come. These half-hearted seekers after the loaves and fishes and political power turned abruptly from Jesus, walked out of the synagogue with a deal of bluster and were walking with Jesus no more. Jesus had completely disillusioned these hungry camp-followers who did not care for spiritual manna that consisted in intimate appropriation of the life of Jesus as God's Son.

rwp@John:6:69 @{We have believed} (\hˆmeis pepisteukamen\). Perfect active indicative of \pisteu“\, "We have come to believe and still believe" (verse 29|). {And know} (\kai egn“kamen\). Same tense of \gin“sk“\, "We have come to know and still know." {Thou art the Holy One of God} (\su ei ho hagios tou theou\). Bernard follows those who believe that this is John's report of the same confession given by the Synoptics (Mark:8:27f.; strkjv@Matthew:16:13-20; strkjv@Luke:9:18f.|), an utterly unjustifiable conclusion. The details are wholly different. Here in the synagogue in Capernaum, there on Mt. Hermon near Caesarea Philippi. What earthly difficulty is there in supposing that Peter could make a noble confession twice? That is to my mind a wooden conception of the apostles in their growing apprehension of Christ.

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

rwp@John:7:3 @{His brethren} (\hoi adelphoi autou\). "His brothers" (half-brothers actually), who "were not believing on him" (\oude episteuon eis auton\) as stated in verse 5|. They were hostile to the Messianic assumptions of Jesus, a natural attitude as one can well see, though at first they were friendly (2:12|). {Depart hence} (\metabˆthi enteuthen\). Second aorist active imperative of \metabain“\, to pass to another place (5:24; strkjv@13:1|). It was impertinence on their part. {That thy disciples also may behold} (\hina kai hoi mathˆtai sou the“rˆsousin\). Final clause with \hina\ and the future active indicative of \the“re“\. Jesus had many disciples in Judea at the start (2:23; strkjv@4:1|) and had left it because of the jealousy of the Pharisees over his success (4:3|). The brothers may have heard of the great defection in the synagogue in Capernaum (6:66|), but the advice is clearly ironical. {Which thou doest} (\ha poieis\). To what works they refer by this language we do not know. But Jesus had been away from Galilee for some months and from Judea for a year and a half. Perhaps the brothers of Jesus may actually have been eager to rush Jesus into the hostile atmosphere of Jerusalem again.

rwp@John:7:4 @{In secret} (\en krupt“i\). See strkjv@Matthew:6:4,6| for this phrase. {Openly} (\en parrˆsiƒi\). "In public" (\pƒn, rˆsis\, telling it all). See on ¯Matthew:8:32|. Common in John (7:13,26; strkjv@10:24; strkjv@16:25,29; strkjv@18:20|; here again contrasted with \en krupt“i\). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. \If thou doest these things\ (\ei tauta poieis\). This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in strkjv@Matthew:4:3,6|. {Manifest thyself} (\phaner“son seauton\). First aorist active imperative of \phanero“\. {To the world} (\t“i kosm“i\). Not just to "thy disciples," but to the public at large as at the feast of tabernacles. See strkjv@8:26; strkjv@14:22| for this use of \kosmos\.

rwp@John:7:5 @{For even his brethren did not believe on him} (\oude gar hoi adelphoi autou episteuon eis auton\). Literally, "For not even were his brothers believing on him." Imperfect tense of \pisteu“\ with sad picture of the persistent refusal of the brothers of Jesus to believe in his Messianic assumptions, after the two rejections in Capernaum (Luke:4:16-31; strkjv@Mark:6:1-6; strkjv@Matthew:13:54-58|), and also after the blasphemous accusation of being in league with Beelzebub when the mother and brothers came to take Jesus home (Mark:3:31-35; strkjv@Matthew:12:46-50; strkjv@Luke:8:19-21|). The brothers here are sarcastic.

rwp@John:7:6 @{My time is not yet come} (\ho kairos ho emos oup“ parestin\). Only use with verse 8| of \kairos\ in this Gospel, elsewhere \chronos\ (John:5:6|) or more often \h“ra\ (2:4|) "the predestined hour" (Bernard). Here \kairos\ is the fitting or proper occasion for Christ's manifesting himself publicly to the authorities as Messiah as in verse 8|. At the feast of tabernacles Jesus did make such public claims (7:29,33; strkjv@8:12,28,38,42,58|). \Parestin\ is present active indicative of \pareimi\, old compound, to be by, to be present. The brothers of Jesus had the regular Jewish obligation to go up to the feast, but the precise day was a matter of indifference to them.

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

rwp@John:7:9 @{He abode still in Galilee} (\emeinen en tˆi Galilaiƒi\). No "still" (\eti\) in the Greek text. The constative aorist active indicative \emeinen\ covers a period of some days.

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

rwp@John:7:11 @{The Jews} (\hoi Ioudaioi\). The hostile leaders in Jerusalem, not the Galilean crowds (7:12|) nor the populace in Jerusalem (7:25|). {Sought} (\ezˆtoun\). Imperfect active of \zˆte“\, "were seeking," picture of the attitude of the Jewish leaders toward Jesus who had not yet appeared in public at the feast. In fact he had avoided Jerusalem since the collision in chapter 5. The leaders clearly wished to attack him. {Where is he?} (\pou estin ekeinos;\). "Where is that one? (emphatic use of \ekeinos\ as in strkjv@1:8; strkjv@9:12|). Jesus had been at two feasts during his ministry (passover in strkjv@2:12ff.|; possibly another passover in strkjv@5:1|), but he had avoided the preceding passover (6:4; strkjv@7:1|). The leaders in Jerusalem had kept in touch with Christ's work in Galilee. They anticipate a crisis in Jerusalem.

rwp@John:7:14 @{But when it was now in the midst of the feast} (\ˆdˆ de tˆs heortˆs mesousˆs\). Literally, "But feast being already midway." Genitive absolute, present active participle, of \meso“\, old verb from \mesos\, in LXX, here only in N.T. The feast of tabernacles was originally seven days, but a last day (verse 37; strkjv@Leviticus:23:36|) was added, making eight in all. {And taught} (\kai edidasken\). Imperfect active of \didask“\, probably inchoative, "began to teach." He went up (\anebˆ\, effective aorist, arrived). The leaders had asked (verse 11|) where Jesus was. There he was now before their very eyes.

rwp@John:7:15 @{Marvelled} (\ethaumazon\). Picturesque imperfect active of \thaumaz“\, "were wondering." After all the bluster of the rulers (verse 13|) here was Jesus teaching without interruption. {Knoweth letters} (\grammata oiden\). Second perfect active indicative used as present. \Grammata\, old word from \graph“\, to write, is originally the letters formed (Galatians:6:11|), then a letter or epistle (Acts:28:21|), then the sacred Scriptures (John:5:47; strkjv@2Timothy:3:15|), then learning like Latin _litterae_ and English letters (Acts:26:24; strkjv@John:7:15|). "The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers" (Westcott). {Having never learned} (\mˆ memathˆk“s\). Perfect active participle of \manthan“\ with \mˆ\, the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Acts:4:13|). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. "Christ was in the eyes of the Jews a merely self-taught enthusiast" (Westcott).

rwp@John:7:16 @{Mine} (\emˆ\). Possessive pronoun, "not mine in origin." Jesus denies that he is self-taught, though not a schoolman. {But his that sent me} (\alla tou pempsantos me\). Genitive case of the articular participle (first aorist active of \pemp“\). His teaching is not self-originated nor is it the product of the schools (see the Talmud in contrast with the New Testament). Jesus often in John uses this idiom of "the one who sent me" of the Father (4:34; strkjv@5:23,24,30,37; strkjv@6:38-40,44; strkjv@7:16,18,28|, etc.). The bold claim is here made by Jesus that his teaching is superior in character and source to that of the rabbis.

rwp@John:7:17 @{If any man willeth to do} (\ean tis thelˆi poiein\). Condition of third class with \ean\ and present active subjunctive \thelˆi\ not used as a mere auxiliary verb for the future "will do," but with full force of \thel“\, to will, to wish. See the same use of \thel“\ in strkjv@5:40| "and yet ye are not willing to come" (\kai ou thelete elthein\). {He shall know} (\gn“setai\). Future middle indicative of \gin“sk“\. Experimental knowledge from willingness to do God's will. See this same point by Jesus in strkjv@5:46; strkjv@18:37|. There must be moral harmony between man's purpose and God's will. "If there be no sympathy there can be no understanding" (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God's will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims. {Of God} (\ek tou theou\). Out of God as source. {From myself} (\ap' emautou\). Instead of from God.

rwp@John:7:19 @{And yet} (\kai\). Clear use of \kai\ in the adversative sense of "and yet" or "but." They marvelled at Christ's "ignorance" and boasted of their own knowledge of the law of Moses. And yet they violated that law by not practising it. {Why seek ye to kill me?} (\Ti me zˆteite apokteinai;\). A sudden and startling question as an illustration of their failure to do the law of Moses. Jesus had previously known (5:39,45-47|) that the Jews really rejected the teaching of Moses while professing to believe it. On that very occasion they had sought to kill him (5:18|), the very language used here. Apparently he had not been to Jerusalem since then. He undoubtedly alludes to their conduct then and charges them with the same purpose now.

rwp@John:7:20 @{The multitude} (\ho ochlos\). Outside of Jerusalem (the Galilean crowd as in verses 11f.|) and so unfamiliar with the effort to kill Jesus recorded in strkjv@5:18|. It is important in this chapter to distinguish clearly the several groups like the Jewish leaders (7:13,15,25,26,30,32|, etc.), the multitude from Galilee and elsewhere (10-13,20,31,40,49|), the common people of Jerusalem (25|), the Roman soldiers (45f.|). {Thou hast a devil} (\daimonion echeis\). "Demon," of course, as always in the Gospels. These pilgrims make the same charge against Jesus made long ago by the Pharisees in Jerusalem in explanation of the difference between John and Jesus (Matthew:11:18; strkjv@Luke:7:33|). It is an easy way to make a fling like that. "He is a monomaniac labouring under a hallucination that people wish to kill him" (Dods).

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

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

rwp@John:7:27 @{Howbeit} (\alla\). Clearly adversative here. {This man} (\touton\). Possibly contemptuous use of \houtos\ as may be true in 25,26|. {Whence he is} (\pothen estin\). The Galilean Jews knew the family of Jesus (6:42|), but they knew Jesus only as from Nazareth, not as born in Bethlehem (verse 42|). {When the Christ cometh} (\ho Christos hotan erchˆtai\). Prolepsis of \ho Christos\ and indefinite temporal clause with \hotan\ and the present middle subjunctive \erchˆtai\ rather than the more usual second aorist active \elthˆi\ as in verse 31|, a trifle more picturesque. This is a piece of popular theology. "Three things come wholly unexpected--Messiah, a godsend, and a scorpion" (_Sanhedrin_ 97a). The rulers knew the birthplace to be Bethlehem (7:42; strkjv@Matthew:2:5f.|), but some even expected the Messiah to drop suddenly from the skies as Satan proposed to Jesus to fall down from the pinnacle of the temple. The Jews generally expected a sudden emergence of the Messiah from concealment with an anointing by Elijah (_Apoc. of Bar_. XXIX. 3; 2Esdr. strkjv@7:28; strkjv@13:32; Justin Martyr, _Tryph_. 110).

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

rwp@John:7:30 @{They sought therefore} (\ezˆtoun oun\). Imperfect active of \zˆte“\, inchoative or conative, they began to seek. Either makes sense. The subject is naturally some of the Jerusalemites (Westcott) rather than some of the leaders (Bernard). {To take him} (\auton piasai\). First aorist active infinitive, Doric form from \piaz“\, from the usual \piez“\, occasionally so in the papyri, but \piaz“\ always in N.T. except strkjv@Luke:6:38|. {And} (\kai\). Here = "but." {Laid his hand} (\epebalen tˆn cheira\). Second aorist active indicative of \epiball“\, to cast upon. Old and common idiom for arresting one to make him a prisoner (Matthew:26:50|). See repetition in verse 44|. {His hour} (\hˆ h“ra autou\). In strkjv@13:1| we read that "the hour" had come, but that was "not yet" (\oup“\). "John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course" (Bernard), as in strkjv@2:4; strkjv@7:6,8; strkjv@8:10; strkjv@10:39; strkjv@13:1|, etc. {Was not yet come} (\oup“ elˆluthei\). Past perfect active of \erchomai\, as John looks back on the story.

rwp@John:7:31 @{When the Christ shall come} (\ho Christos hotan elthˆi\). Proleptic position of \ho Christos\ again as in 27|, but \elthˆi\ with \hotan\ rather than \erchˆtai\, calling more attention to the consummation (whenever he does come). {Will he do?} (\mˆ poiˆsei;\). Future active indicative of \poie“\ with \mˆ\ (negative answer expected). Jesus had won a large portion of the pilgrims (\ek tou ochlou polloi\) either before this day or during this controversy. The use of \episteusan\ (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings. {Than those which} (\h“n\). One must supply the unexpressed antecedent \tout“n\ in the ablative case after \pleiona\ (more). Then the neuter plural accusative relative \ha\ (referring to \sˆmeia\ signs) is attracted to the ablative case of the pronominal antecedent \tout“n\ (now dropped out). {Hath done} (\epoiˆsen\). First aorist active indicative of \poie“\, a timeless constative aorist summing up all the miracles of Jesus so far.

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

rwp@John:7:33 @{Yet a little while} (\eti chronon mikron\). Accusative of extent of time. It was only six months to the last passover of Christ's ministry and he knew that the end was near. {I go unto him that sent me} (\hupag“ pros ton pempsanta me\). See the same words in strkjv@16:5|. \Hupag“\, old compound (\hupo, ag“\), has the notion of withdrawing (literally, go under). See strkjv@16:7-10| for three words for going common in John (\poreuomai\, go for a purpose, \aperchomai\, to go away, \hupag“\, to withdraw personally). \Hupag“\ often in John of going to the Father or God (8:14,21; strkjv@13:3,33,36; strkjv@14:4,5,28; strkjv@15:16; strkjv@16:4,7,10,17|). See strkjv@6:21|. It was enigmatic language to the hearers.

rwp@John:7:34 @{And shall not find me} (\kai ouch heurˆsete me\). Future active indicative of \heurisk“\. Jesus had said: "Seek and ye shall find" (Matthew:7:7|), but this will be too late. Now they were seeking (verse 30|) to kill Jesus, then they will seek deliverance, but too late. {Where I am} (\hopou eimi eg“\). No conflict with verse 33|, but the essential eternal spiritual home of Christ "in absolute, eternal being and fellowship with the Father" (Vincent). {Ye cannot come} (\humeis ou dunasthe elthein\). This fellowship was beyond the comprehension of these hostile Jews. See the same idea in strkjv@7:36| by the Jews; strkjv@8:21| to the Jews and then to the disciples with the addition of "now" (\arti\, strkjv@13:33|, \nun\ in strkjv@13:36|).

rwp@John:7:35 @{Among themselves} (\pros heautous\). These Jewish leaders of verse 32| talk among themselves about what Jesus said in a spirit of contempt (this man or fellow, \houtos\). {That} (\hoti\). Almost result like \hoti\ in strkjv@Matthew:8:27|. {Will he go?} (\mˆ mellei poreuesthai;\). Negative answer expected in an ironical question, "Is he about to go?" {Unto the Dispersion among the Greeks} (\eis tˆn diasporan t“n Hellˆn“n\). Objective genitive \t“n Hellˆn“n\ (of the Greeks) translated here "among," because it is the Dispersion of Jews among the Greeks. \Diaspora\ is from \diaspeir“\, to scatter apart (Acts:8:1,4|). It occurs in Plutarch and is common in the LXX, in the N.T. only here, strkjv@James:1:1; strkjv@1Peter:1:1|. There were millions of these scattered Jews. {And teach the Greeks} (\kai didaskein tous Hellˆnas\). Confessing his failure to teach the Jews in Palestine, "thus ignorantly anticipating the course Christianity took; what seemed unlikely and impossible to them became actual" (Dods).

rwp@John:7:36 @{What is this word?} (\Tis estin ho logos houtos;\). Puzzled and uneasy over this unintelligible saying. Even Peter is distressed over it later (\13:37\).

rwp@John:7:37 @{Now on the last day} (\en de tˆi eschatˆi hˆmerƒi\). The eighth day which was "an holy convocation," kept as a Sabbath (Leviticus:33:36|), apparently observed as a memorial of the entrance into Canaan, hence "the great day of the feast" (\tˆi megalˆi tˆs heortˆs\). {Stood and cried} (\histˆkei kai ekrasen\). Past perfect active of \histˆmi\ used as imperfect and intransitive and first aorist active of \kraz“\. Picture Jesus standing (linear) and suddenly crying out (punctiliar). {If any man thirst} (\ean tis dipsƒi\). Third class condition with \ean\ and present active subjunctive of \dipsa“\, "if any one is thirsty." On each of the seven preceding days water was drawn in a golden pitcher from the pool of Siloam and carried in procession to the temple and offered by the priests as the singers chanted strkjv@Isaiah:12:3|: "With joy shall ye draw water out of the wells of salvation." "It is uncertain whether the libations were made upon the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words" (Westcott).

rwp@John:7:38 @{He that believeth on me} (\ho pisteu“n eis eme\). Nominative absolute as is not uncommon. {The scripture} (\hˆ graphˆ\). No precise passage can be quoted, though similar idea in several (Isaiah:55:1; strkjv@58:11; strkjv@Zechariah:13:1; strkjv@14:8; strkjv@Ezekiel:47:1; strkjv@Joel:3:18|). Chrysostom confines it to strkjv@Isaiah:28:16| by punctuation (only the nominative absolute as the Scripture). {Out of his belly shall flow rivers of living water} (\potamoi ek tˆs koilias autou reusousin hudatos z“ntos\). Some ancient Western writers connect \pinet“\ of verse 37| with \ho pisteu“n\ in verse 38|. By this arrangement \autou\ (his) with \koilias\ is made to refer to Christ, not to the believer. Burney argues that \koilia\ is a mistranslation of the Aramaic (fountain, not belly) and that the reference is to strkjv@Ezekiel:47:1|. C.C. Torrey refers to strkjv@Zechariah:14:8|. But the Eastern writers refer \autou\ (his) to the believer who not only quenches in Christ his own thirst, but becomes a source of new streams for others (John:4:14|). It is a difficult question and Westcott finally changed his view and held \autou\ to refer to Christ. \Reusousin\ is future active indicative of \re“\, old verb, to flow, here only in the N.T.

rwp@John:7:39 @{Which} (\hou\). Genitive by attraction of the relative \ho\ (accusative singular object of \lambanein\) to the case of \tou pneumatos\ (the Spirit) the antecedent. But it is purely grammatical gender (neuter \ho\ because of \pneuma\) which we do not have in English. Even here one should say "whom," not which, of the Spirit of God. {Were to receive} (\emellon lambanein\). Imperfect active of \mell“\ with the present active infinitive \lambanein\, to receive, one of the three constructions with \mell“\ (present, aorist, or future infinitive). Literally, "whom they were about to receive," a clear reference to the great pentecost. {For the Spirit was not yet given} (\oup“ gar ˆn pneuma\). No verb for "given" in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of \eimi\ like \pareimi\ (to be present) appears in strkjv@Acts:19:2| of the Spirit's activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father). {Because Jesus was not yet glorified} (\hoti Iˆsous oup“ edoxasthˆ\). Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called "glorified" (\edoxasthˆ\, first aorist passive indicative of \doxaz“\), used later of the death of Jesus (12:16|), even by Jesus himself (12:23; strkjv@13:31|).

rwp@John:7:41 @{This is the Christ} (\houtos estin ho Christos\). These went further and dared to call Jesus the Messiah and not merely the prophet who might not be the Messiah. They said it openly. {What} (\gar\). These denied that Jesus was the Messiah and gave as their reason (\gar\, for) the fact that he came from Galilee. The use of \mˆ\ expects a negative answer.

rwp@John:7:44 @{Would have taken him} (\ˆthelon piƒsai auton\). Imperfect active of \thel“\ and first aorist active infinitive of \piaz“\, "were wishing to seize him." See verse 30| for a like impulse and restraint, there \epebalen ep' auton\, here \ebalen ep' auton\ (simple verb, not compound).

rwp@John:7:45 @{Why did ye not bring him?} (\Dia ti ouk ˆgagete auton;\). Second aorist active indicative of \ag“\. Indignant outburst of the Sanhedrin (both Sadducees and Pharisees) at the failure of the (\tous\, note article here referring to verse 32|) temple police to arrest Jesus. "Apparently they were sitting in expectation of immediately questioning him" (Dods). They were stunned at this outcome.

rwp@John:7:48 @{Hath any of the rulers believed on him?} (\Mˆ tis ek t“n archont“n episteusen eis auton;\). Negative answer sharply expected. First aorist active indicative of \pisteu“\. "Did any one of the rulers believe on him?" "What right have subordinates to have a mind of their own?" (Dods). These police were employed by the temple authorities (rulers). "Power was slipping through their fingers" (Dods) and that was the secret of their hostility to Jesus. {Or of the Pharisees} (\ˆ ek t“n Pharisai“n\). A wider circle and the most orthodox of all.

rwp@John:7:51 @{Doth our law judge a man?} (\mˆ ho nomos hˆm“n krinei ton anthr“pon;\). Negative answer expected and "the man," not "a man." These exponents of the law (verse 49|) were really violating the law of criminal procedure (Exodus:23:1; strkjv@Deuteronomy:1:16|). Probably Nicodemus knew that his protest was useless, but he could at least show his colours and score the point of justice in Christ's behalf. {Except it first hear from himself} (\ean mˆ akousˆi pr“ton par' autou\). Third-class negative condition with \ean mˆ\ and first aorist active subjunctive of \akou“\. That is common justice in all law, to hear a man's side of the case ("from him," \par' autou\). {And know what he doeth} (\kai gn“i ti poiei\). Continuation of the same condition with second aorist active subjunctive of \gin“sk“\ with indirect question and present active indicative (\ti poiei\). There was no legal answer to the point of Nicodemus.

rwp@John:7:52 @{Art thou also of Galilee?} (\Mˆ kai su ek tˆs Galilaias ei;\). Formally negative answer expected by \mˆ\, but really they mean to imply that Nicodemus from local feeling or prejudice has lined himself up with this Galilean mob (\ochlos\) of sympathizers with Jesus and is like Jesus himself a Galilean. "These aristocrats of Jerusalem had a scornful contempt for the rural Galileans" (Bernard). {That out of Galilee ariseth no prophet} (\hoti ek tˆs Galilaias prophˆtˆs ouk egeiretai\). As a matter of fact Jonah, Hosea, Nahum, possibly also Elijah, Elisha, and Amos were from Galilee. It was simply the rage of the Sanhedrin against Jesus regardless of the facts. Westcott suggests that they may have reference to the future, but that is a mere excuse for them.

rwp@John:7:53 @This verse and through strkjv@8:12| (the passage concerning the woman taken in adultery) is certainly not a genuine part of John's Gospel. The oldest and best MSS. (Aleph A B C L W) do not have it. It first appears in Codex Bezae. Some MSS. put it at the close of John's Gospel and some place it in Luke. It is probably a true story for it is like Jesus, but it does not belong to John's Gospel. The Canterbury Version on which we are commenting puts the passage in brackets. Westcott and Hort place it at the end of the Gospel. With this explanation we shall proceed. {They went} (\eporeuthˆsan\). First aorist passive indicative of \poreuomai\ used as a deponent verb without passive idea. In this context the verb has to refer to the Sanhedrin with a rather pointless contrast to Jesus.

rwp@John:8:3 @{The scribes and the Pharisees} (\hoi grammateis kai hoi Pharisaioi\). John does not mention "scribes," though this combination (note two articles) is common enough in the Synoptics (Luke:5:30; strkjv@6:7|, etc.). {Bring} (\agousin\). Vivid dramatic present active indicative of \ag“\. Dods calls this "in itself an unlawful thing to do" since they had a court for the trial of such a case. Their purpose is to entrap Jesus. {Taken in adultery} (\epi moicheiƒi kateilemmenˆn\). Perfect passive participle of \katalamban“\, old compound to seize (Mark:9:18|), to catch, to overtake (John:12:35|), to overcome (or overtake) in strkjv@1:5|. {Having let her in the midst} (\stˆsantes autˆn en mes“i\). First aorist active (transitive) participle of \histˆmi\. Here all could see her and what Jesus did with such a case. They knew his proneness to forgive sinners.

rwp@John:8:5 @{Commanded} (\eneteilato\). First aorist middle indicative of \entell“\, old verb to enjoin (Matthew:4:6|). {To stone such} (\tas toiautas lithazein\). Present active infinitive of \lithaz“\ (from \lithos\), from Aristotle on. Stoning was specified for the case of a betrothed woman guilty of adultery (Deuteronomy:22:23f.|) and for a priest's daughter if guilty. In other cases just death was commanded (Leviticus:20:10; strkjv@Deuteronomy:22:22|). The Talmud prescribes strangulation. This case may have strictly come within the regulation as a betrothed virgin. {What then sayest thou of her?} (\su oun ti legeis;\). "Thou then, what dost thou say?" This was the whole point, to catch Jesus, not to punish the woman.

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

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

rwp@John:8:8 @{Again he stooped down} (\palin katakupsas\). First aorist active participle of \katakupt“\, old and rare verb (in Epictetus II, 16. 22) instead of \kat“ kupsas\ in verse 6|. {With his finger} (\t“i daktul“i\). Not genuine, only in D and Western class. {Wrote on the ground} (\egraphen eis tˆn gˆn\). Imperfect active of the simplex \graph“\, not \katagraph“\. The second picture of Jesus writing on the ground.

rwp@John:8:9 @{Went out} (\exˆrchonto\). Inchoative imperfect. Graphic picture. {One by one} (\heis kath' heis\). Not a Johannine phrase, but in strkjv@Mark:14:19| where also the second nominative is retained as if \kath'\ (\kata\) is regarded as a mere adverb and not as a preposition. {Beginning from the eldest} (\arxamenoi apo t“n presbuter“n\). "From the elder (comparative form, common in _Koin‚_ as superlative) men," as was natural for they had more sins of this sort which they recalled. "They are summoned to judge themselves rather than the woman" (Dods). {Was left alone} (\kateleiphthˆ monos\). First aorist effective passive indicative of \kataleip“\, to leave behind, with predicate nominative \monos\. "Jesus was left behind alone." {And the woman, where she was, in the midst} (\kai hˆ gunˆ en mes“i ousa\). The woman was left behind also "being in the midst" as they had placed her (verse 3|) before they were conscience stricken and left.

rwp@John:8:10 @{Lifted up himself} (\anakupsas\). First aorist active participle of \anakupt“\ as in verse 7|. {Where are they?} (\Pou eisin;\). Jesus had kept on writing on the ground as the accusers had slipped away one by one. {Did no man condemn thee?} (\oudeis se katekrinen;\). First aorist active indicative of \katakrin“\, old and common verb to give judgment against (down on) one, but not in John. No one dared to cast a stone at the woman on Christ's terms.

rwp@John:8:12 @{Again therefore} (\palin oun\). This language fits in better with strkjv@7:52| than with strkjv@8:11|. Just suppose Jesus is in the temple on the following day. {Unto them} (\autois\). The Pharisees and crowds in the temple after the feast was past. {I am the light of the world} (\eg“ eimi to ph“s tou kosmou\). Jesus had called his followers "the light of the world" (Matthew:5:14|), but that was light reflected from him. Already Jesus (the Logos) had been called the true light of men (1:9; strkjv@3:19|). The Psalmist calls God his Light (27:1|). Songs:Isaiah:60:19|. At the feast of tabernacles in the Court of the Women where Jesus was on this day (8:20|) there were brilliant candelabra and there was the memory of the pillar of cloud by day and of fire by night. But with all this background this supreme and exclusive claim of Jesus (repeated in strkjv@9:5|) to being the light of the whole world (of Gentiles as well as of Jews) startled the Pharisees and challenged their opposition. {Shall have the light of life} (\hexei to ph“s tˆs z“ˆs\). The light which springs from and issues in life (Westcott). Cf. strkjv@6:33,51| about Jesus being the Bread of Life. In this sublime claim we come to a decisive place. It will not do to praise Jesus and deny his deity. Only as the Son of God can we justify and accept this language which otherwise is mere conceit and froth.

rwp@John:8:13 @{Of thyself} (\peri seautou\). This technical objection was according to the rules of evidence among the rabbis. "No man can give witness for himself" (_Mishnah, Ketub_. 11. 9). Hence, they say, "not true" (\ouk alˆthes\), not pertinent. "They were still in the region of pedantic rules and external tests." In strkjv@John:5:31| Jesus acknowledged this technical need of further witness outside of his own claims (John:19-30|) and proceeded to give it (John:32-47|) in the testimony of the Baptist, of the Father, of his works, of the Scriptures, and of Moses in particular.

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

rwp@John:8:15 @{After the flesh} (\kata tˆn sarka\). According to the standards of the flesh (2Corinthians:5:16|). The Baptist had said: "There stands one among you whom ye know not" (John:1:26|). The Light of the World had come, but they loved darkness rather than light (3:19|), because the god of this age had blinded their thoughts so that they could not see the illumination of the gospel of the glory of Christ who is the image of God (2Corinthians:4:4|).

rwp@John:8:16 @{Yea and if I judge} (\kai ean krin“ de eg“\). "And even if I pass judgment." Condition of third class again. {True} (alˆthinˆ). See strkjv@1:9| for \alˆthinos\, genuine, soundly based (cf. \dikaia\ in strkjv@5:30|), "satisfying our perfect conception" (Westcott), not merely true (\alˆthes\) in the particular facts (verse 14|). {For I am not alone} (\hoti monos ouk eimi\). Jesus now takes up the technical criticism in verse 13| after justifying his right to speak concerning himself. {But I and the Father that sent me} (\all eg“ kai ho pempsas me patˆr\). See strkjv@16:32| for a like statement about the Father being with Christ. It is not certain that \patˆr\ is genuine here (omitted by Aleph D, but in B L W), but the Father is clearly meant as in strkjv@7:18,33|. Jesus gives the Father as the second witness.

rwp@John:8:19 @{Where is thy Father?} (\pou estin ho patˆr sou;\). "The testimony of an unseen and unheard witness would not satisfy them" (Vincent). Bernard understands the Pharisees to see that Jesus claims God the Father as his second witness and so ask "where," not "who" he is. Augustine has it: _Patrem Christi carnaliter acceperunt_, Christ's human father, as if the Pharisees were "misled perhaps by the Lord's use of \anthr“pon\ (verse 17|)" (Dods). Cyril even took it to be a coarse allusion to the birth of Jesus as a bastard according to the Talmud. Perhaps the Pharisees used the question with _double entendre_, even with all three ideas dancing in their hostile minds. {Ye would know my Father also} (\kai ton patera mou an ˆideite\). Conclusion of second-class condition determined as unfulfilled with \an\ and second perfect active of \oida\ used as imperfect in both condition and conclusion. See this same point made to Philip in strkjv@14:9|. In strkjv@14:7| Jesus will use \gin“sk“\ in the condition and \oida\ in the conclusion. The ignorance of the Pharisees about Jesus proves it and is due to their ignorance of the Father. See this point more fully stated in strkjv@5:36-38| when Jesus had his previous controversy in Jerusalem. In strkjv@7:28| Jesus said that they knew his home in Nazareth, but he denied then that they knew the Father who sent him. Jesus will again on this occasion (8:55|) deny their knowledge of the Father. Later he will deny their knowledge of the Father and of the Son (16:3|). The Pharisees are silenced for the moment.

rwp@John:8:21 @{Again} (\palin\). Probably \palin\ (again) in verse 12| refers to a day after the feast is over since the last day is mentioned in strkjv@7:37|. Songs:then here again we probably move on to another day still beyond that in verse 12|. {And ye shall seek me} (\kai zˆtˆsete me\). As in strkjv@7:34|, "the search of despair" (Bernard), seeking for the Messiah when it is too late, the tragedy of Judaism today (1:11|). {And ye shall die in your sin} (\kai en tˆi hamartiƒi hum“n apothaneisthe\). Future middle indicative of \apothnˆsk“\ which is the emphatic word here (cf. strkjv@Ezekiel:3:18; strkjv@18:18; strkjv@Proverbs:24:9|). Note singular \hamartiƒi\ (sin) here, but plural \hamartiais\ (sins) when the phrase is repeated in verse 24| (sin in its essence, sin in its acts). {Ye cannot come} (\humeis ou dunasthe elthein\). Precise language of strkjv@7:34| to the Jews and to the apostles in strkjv@13:33|.

rwp@John:8:24 @{For except ye believe} (\ean gar mˆ pisteusˆte\). Negative condition of third class with \ean mˆ\ and ingressive aorist active subjunctive of \pisteu“\, "For unless ye come to believe." {That I am he} (\hoti eg“ eimi\). Indirect discourse, but with no word in the predicate after the copula \eimi\. Jesus can mean either "that I am from above" (verse 23|), "that I am the one sent from the Father or the Messiah" (7:18,28|), "that I am the Light of the World" (8:12|), "that I am the Deliverer from the bondage of sin" (8:28,31f.,36|), "that I am" without supplying a predicate in the absolute sense as the Jews (Deuteronomy:32:39|) used the language of Jehovah (cf. strkjv@Isaiah:43:10| where the very words occur \hina pisteusˆte--hoti eg“ eimi\). The phrase \eg“ eimi\ occurs three times here (8:24,28,58|) and also in strkjv@13:19|. Jesus seems to claim absolute divine being as in strkjv@8:58|.

rwp@John:8:27 @{They perceived not} (\ouk egn“san\). Second aorist active indicative of \gin“sk“\. "Preoccupied as they were with thoughts of an earthly deliverer" (Westcott) and prejudiced against recognizing Jesus as the one sent from God. {That he spake to them of the Father} (\hoti ton patera autois elegen\). Indirect assertion, but with the present indicative (\legei\) changed to the imperfect (\elegen\) as was sometimes done (2:25|) after a secondary tense.

rwp@John:8:28 @{When ye have lifted up the Son of man} (\hotan hups“sˆte ton huion tou anthr“pou\). Indefinite temporal clause with \hotan\ (\hote + an\) and the first aorist active subjunctive of \hupso“\, to lift up (_Koin‚_ verb from \hupsos\, height), used several times in John of the Cross of Christ (3:14; strkjv@8:28; strkjv@12:32,34|). It is unnecessary to render the aorist subjunctive as if a future perfect, simply "whenever ye lift up" (actually lift up, ingressive aorist). In strkjv@Acts:2:33| the verb is used of the Ascension. {Shall ye know} (\gn“sesthe\). Future (ingressive aoristic) middle of \gin“sk“\. _Cognoscetis ex re quod nunc ex verbo non creditis_ (Bengel). But the knowledge from the facts like the fall of Jerusalem will come too late and will not bring a change of heart. The Holy Spirit will convict them concerning judgment (16:8|). For {I am} (\eg“ eimi\) see on verse ¯24|. {As the Father taught me} (\Kath“s edidasken me ho patˆr\). This claim Jesus repeats (see verse 26|) and clearly makes on his arrival at the feast (7:16f.|). This fact marks Jesus off from the rabbis.

rwp@John:8:29 @{Is with me} (\met' emou estin\). The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellowship as he had already said (8:16|) and will expand in strkjv@17:21-26|. {He hath not left me alone} (\ouk aphˆken me monon\). First aorist active indicative of \aphiˆmi\. "He did not leave me alone." However much the crowds and the disciples misunderstood or left Jesus, the Father always comforted and understood him (Mark:6:46; strkjv@Matthew:14:23; strkjv@John:6:15|). {That are pleasing to him} (\ta aresta aut“i\). This old verbal adjective, from \aresk“\, to please, in N.T. only here, strkjv@Acts:6:2; strkjv@12:3; strkjv@1John:3:32|. The joy of Jesus was in doing the will of the Father who sent him (4:34|).

rwp@John:8:30 @{Many believed on him} (\polloi episteusan eis auton\). Ingressive aorist active indicative, came to believe, nominally at any rate, as in strkjv@2:23|. But the tension was keen and Jesus proceeded to test the faith of these new believers from among the Pharisees.

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

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

rwp@John:8:34 @{Every one that committeth sin is the bondservant of sin} (\pas ho poi“n tˆn hamartian doulos estin [tˆs hamartias]\). The Western class omits \tˆs hamartias\ (sin), but that is the idea anyhow. Note the use of \poi“n\ (present active participle, continuous habit or practice), not \poiˆsas\ (aorist active participle for single act), precisely as in strkjv@1John:3:4-8|. Note also strkjv@3:21| for \ho poi“n tˆn alˆtheian\ (the one who practises the truth). Sin, like the worst narcotic, is habit forming. Hence the problem today for criminologists for paroled or pardoned criminals nearly always go back to crime, sink again into sin, the slaves of sin. Xenophon has this notion of the slavery of sin (_Memor_. IV. 5. 3). Songs:Paul clearly in strkjv@Romans:6:17,20| "slaves of sin" (\douloi tˆs hamartias\).

rwp@John:8:35 @{The bondservant} (\ho doulos\)... {the son} (\ho huios\). There is a change in the metaphor by this contrast between the positions of the son and the slave in the house. The slave has no footing or tenure and may be cast out at any moment while the son is the heir and has a permanent place. Cf. Ishmael and Isaac (Genesis:21:10|) and Paul's use of it in strkjv@Galatians:4:30|. We do not know that there is any reference here to Hagar and Ishmael. See also strkjv@Hebrews:3:5| (Numbers:12:7|) for a like contrast between Moses as servant (\therap“n\) in God's house and Christ as Son (\huios\) over God's house.

rwp@John:8:36 @{If therefore the son shall make you free} (\ean oun ho huios humas eleuther“sˆi\). Condition of third class with \ean\ and first aorist (ingressive) active subjunctive. "If therefore the Son set you free," as he has the power to do. {Ye shall be free indeed} (\ont“s eleutheroi esesthe\). Old and common adverb from participle \ont“n\, actually, really (cf. strkjv@Luke:24:34|). But this spiritual freedom was beyond the concept or wish of these Jews.

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

rwp@John:8:38 @{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:8:41 @{Ye do the works of your father} (\humeis poieite ta erga tou patros hum“n\). Who is not Abraham and not God as Jesus plainly indicates. {We were not born of fornication} (\hˆmeis ek porneias egennˆthˆmen\). First aorist passive indicative of \genna“\. This they said as a proud boast. Jesus had admitted that they were physical (Deuteronomy:23:2|) descendants of Abraham (37|), but now denies that they are spiritual children of Abraham (like Paul in strkjv@Romans:9:7|). \Porneia\ is from \pornos\ (harlot) and that from \pernˆmi\, to sell, a woman who sells her body for sexual uses. It is vaguely possible that in this stern denial the Pharisees may have an indirect fling at Jesus as the bastard son of Mary (so Talmud). {We have one Father, even God} (\hena patera echomen ton theon\). No "even" in the Greek, "One Father we have, God." This in direct reply to the implication of Jesus (verse 38|) that God was not their spiritual Father.

rwp@John:8:42 @{Ye would love me} (\ˆgapate an eme\). Conclusion of second-class condition with distinct implication that their failure to love Jesus is proof that God is not their Father (protasis). {For I came forth from God} (\eg“ gar ek tou theou exˆlthon\). Second aorist active indicative of \exerchomai\, definite historical event (the Incarnation). See strkjv@4:30| for \exˆlthon ek\. In strkjv@13:3; strkjv@16:30| Jesus is said to have come from (\apo\) God. The distinction is not to be pressed. Note the definite consciousness of pre-existence with God as in strkjv@17:5|. {And am come} (\kai hˆk“\). Present active indicative with perfect sense in the verb stem (state of completion) before rise of the tense and here retained. "I am here," Jesus means. {Of myself} (\ap' emautou\). His coming was not self-initiated nor independent of the Father. "But he (\ekeinos\, emphatic demonstrative pronoun) sent me" and here I am.

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

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

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

rwp@John:8:52 @{Now we know} (\nun egn“kamen\). Perfect active indicative of \gin“sk“\, state of completion, "Now since such talk we have come to certain knowledge that thou hast a demon" (verse 48|). {Is dead} (\apethanen\). Second aorist active indicative of \apothnˆsk“\. "Abraham died." {And thou sayest} (\kai su legeis\). Adversative use of \kai\, "and yet." Emphatic position of \su\ (thou). Same condition quoted as in verse 51|. {He shall never taste of death} (\ou me geusˆtai thanatou eis ton aiona\). Same emphatic negative with subjunctive as in verse 51|, but \geusˆtai\ (first aorist middle subjunctive of \geu“\ with genitive case \thanatou\ (death). Another Hebraism for dying like \the“rˆsˆi\ (see) in verse 51|. Used in strkjv@Hebrews:2:9| of the death of Jesus and in Synoptics (Matthew:16:28; strkjv@Mark:9:1; strkjv@Luke:9:27|). It occurs in the Talmud, but not in the O.T. The Pharisees thus did not misquote Jesus, though they misunderstood him.

rwp@John:8:54 @{If I glorify myself} (\ean eg“ doxas“ emauton\). Third-class condition with \ean\ and first aorist active subjunctive (or future active indicative) of \doxaz“\. {It is my Father that glorifieth me} (\estin ho patˆr mou ho doxaz“n me\). The position and accent of \estin\ mean: "Actually my Father is the one," etc. {Of whom ye say} (\hon humeis legete\). The accusative of the person (\hon\) with \legete\ is regular (cf. strkjv@10:36|). {Your God} (\theos hum“n\). Songs:Aleph B D and apparently correct, though A C L W Delta Theta have \hˆm“n\ (our God). The \hoti\ can be taken as recitative (direct quotation, \hˆm“n\, our) or declarative (indirect, that, and so \hum“n\). The Jews claimed God as their peculiar national God as they had said in 41|. Songs:Jesus turns this confession and claim against them.

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

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

rwp@John:8:58 @{Before Abraham was} (\prin Abraam genesthai\). Usual idiom with \prin\ in positive sentence with infinitive (second aorist middle of \ginomai\) and the accusative of general reference, "before coming as to Abraham," "before Abraham came into existence or was born." {I am} (\eg“ eimi\). Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. The contrast between \genesthai\ (entrance into existence of Abraham) and \eimi\ (timeless being) is complete. See the same contrast between \en\ in strkjv@1:1| and \egeneto\ in strkjv@1:14|. See the contrast also in strkjv@Psalms:90:2| between God (\ei\, art) and the mountains (\genˆthˆnai\). See the same use of \eimi\ in strkjv@John:6:20; strkjv@9:9; strkjv@8:24,28; strkjv@18:6|.

rwp@John:8:59 @{They took up stones therefore} (\ˆran oun lithous\). First aorist active indicative of \air“\, inferential use of \oun\. The time for argument had past. {To cast at him} (\hina bal“sin ep' auton\). Final clause with \hina\ and the second aorist active subjunctive of \ball“\. Vivid picture of a mob ready to kill Jesus, already beginning to do so. {Hid himself} (\ekrubˆ\). Second aorist passive indicative of \krupt“\. He was hidden. No Docetic vanishing, but quietly and boldly Jesus went out of the temple. His hour had not yet come. Once again three months later the Pharisees will try to kill him, but he will pass out of their hands (10:39|).

rwp@John:9:2 @{Who did sin?} (\tis hˆmarten;\). Second aorist active indicative of \hamartan“\. See strkjv@Acts:3:2; strkjv@14:8| for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. strkjv@Mark:8:23; strkjv@10:46|) and mentions this fact as one of the marks of the Messiah in the message to the Baptist (Matthew:11:5|). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job:had shown that this was not always the case and Jesus shows it also (Luke:13:1-5|). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Exodus:20:5|, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Ezekiel:18:20|) says: "The soul that sinneth it shall die" (individual responsibility for sin committed). There is something in heredity, but not everything. {That he should be born blind} (\hina tuphlos gennˆthˆi\). Probably consecutive (or sub-final) use of \hina\ with first aorist passive subjunctive of \genna“\.

rwp@John:9:3 @{But that the works of God should be made manifest in him} (\all' hina phaner“thˆi ta erga tou theou en aut“i\). Jesus denies both alternatives, and puts God's purpose (\all' hina\ with first aorist subjunctive of \phanero“\) as the true solution. It is sometimes true that disease is the result of personal sin as in the man in strkjv@5:14| and parents can hand on the effects of sin to the third and fourth generations, but there are cases free from blame like this. There is comfort for many sufferers in the words of Jesus here.

rwp@John:9:5 @{When I am in the world} (\hotan en t“i kosm“i “\). Indefinite relative clause with \hotan\ and present active subjunctive \“\, "whenever I am in the world." The Latin Vulgate renders here \hotan\ by _quamdiu_ so long as or while as if it were \he“s\. But clearly Jesus here refers to the historic Incarnation (17:11|) and to any previous visitations in the time of the patriarchs, prophets, etc. Jesus as God's Son is always the Light of the World (1:4,10; strkjv@8:12|), but here the reference is limited to his manifestation "in the world." {I am the light of the world} (\ph“s eimi tou kosmou\). The absence of the definite article (\to ph“s\ in strkjv@8:12|) is to be noted (Westcott). Literally, "I am light to the world, whenever I am in the world." "The display of the character varies with the occasion" (Westcott).

rwp@John:9:6 @{He spat on the ground} (\eptusen chamai\). First aorist active indicative of the old verb \ptu“\ for which see strkjv@Mark:7:33|. \Chamai\ is an old adverb either in the dative or locative (sense suits locative), in N.T. only here and strkjv@John:18:6|. Jesus was not asked to cure this man. The curative effects of saliva are held in many places. The Jews held saliva efficacious for eye-trouble, but it was forbidden on the Sabbath. "That Jesus supposed some virtue lay in the application of the clay is contradicted by the fact that in other cases of blindness He did not use it" (Dods). Cf. strkjv@Mark:8:23|. Why he here accommodated himself to current belief we do not know unless it was to encourage the man to believe. {He made clay} (\epoiˆsen pˆlon\). Only use of \pˆlos\, old word for clay, in N.T. in this chapter and strkjv@Romans:9:21|. The kneading of the clay and spittle added another offence against the Sabbath rules of the rabbis. {Anointed his eyes with the clay} (\epechrisen autou ton pˆlon epi tous ophthalmous\). First aorist active indicative of \epichri“\, old verb, to spread on, anoint, here only and verse 11| in N.T. "He spread the clay upon his eyes." B C read \epethˆken\ (first aorist active indicative of \epitithˆmi\, to put on).

rwp@John:9:7 @{Wash} (\nipsai\). First aorist middle imperative second person singular of \nipt“\, later form of \niz“\, to wash, especially parts of the body. Certainly bathing the eyes is good for eye trouble, and yet we are not to infer that the cure was due to the use of the clay or to the washing. {In the pool of Siloam} (\eis tˆn kolumbˆthran tou Sil“am\). The word \kolumbˆthra\ (from \kolumba“\, to swim) is a common word for swimming-pool, in N.T. only here and strkjv@5:2,7|. The name _Siloam_ is Hebrew (Isaiah:8:6|) and means "sent" (\apestalmenos\, perfect passive participle of \apostell“\). It was situated south of the temple area and was apparently connected by a subterranean tunnel with the Virgin's Well (5:2|) according to Bernard. The water was conducted artificially to the pool of Siloam. {Washed} (\enipsato\). First aorist direct middle (cf. \nipsai\), apparently bathing and not merely washing his eyes. {Came seeing} (\ˆlthen blep“n\). Jesus had healed him. He was tested by the demand to bathe his eyes.

rwp@John:9:10 @{How then were thine eyes opened?} (\P“s oun ˆne“ichthˆsan sou hoi ophthalmoi;\). Natural and logical (\oun\) question. First aorist passive indicative (triple augment) of \anoig“\. These neighbours admit the fact and want the manner ("how") of the cure made clear.

rwp@John:9:11 @{The man that is called Jesus} (\ho anthr“pos ho legomenos Iˆsous\). He does not yet know Jesus as the Messiah the Son of God (9:36|). {I received sight} (\aneblepsa\). First aorist active indicative of \anablep“\, old verb to see again, to recover sight, not strictly true of this man who had never seen. He got back sight that he had never had. Originally the verb means to look up (Matthew:14:19|).

rwp@John:9:17 @{Unto the blind man again} (\t“i tuphl“i palin\). The doctors disagree and they ask the patient whose story they had already heard (verse 15|). {In that he opened thine eyes} (\hoti ˆne“ixen sou tous ophthalmous\). Causal use of \hoti\ and triple augment in the first aorist active indicative of \anoig“\. They offer the excuse that the man's experience particularly qualified him to explain the "how," overlooking the fact he had already told his story and also trying to conceal their own hopeless division of opinion. {He is a prophet} (\prophˆtˆs estin\). The man will go that far anyhow.

rwp@John:9:18 @{The Jews} (\hoi Ioudaioi\). Probably the incredulous and hostile section of the Pharisees in verse 16| (cf. strkjv@5:10|). {Did not believe} (\ouk episteusan\). The facts told by the man, "that he had been blind and had received his sight" (\hoti ˆn tuphlos kai aneblepsen\), conflicted with their theological views of God and the Sabbath. Songs:they refused belief "until they called the parents" (\he“s hotou eph“nˆsan tous goneis\). Usual construction of \he“s hotou\ ( = until which time, like \he“s\ alone) with aorist active indicative of \ph“ne“\, old verb from \ph“nˆ\ (voice, sound). They called out loud for his parents to throw light on this grave problem to cover up their own stupidity.

rwp@John:9:21 @{But how he now seeth we know not} (\p“s de nun blepei ouk oidamen\). Concerning the third question they profess ignorance both as to the "how" (\p“s\) and the "who" (\tis\). {Opened} (\ˆnoixen\). First aorist active indicative with single augment of \anoig“\, same form as \ˆne“ixen\ (triple augment) in verse 17|. They were not witnesses of the cure and had the story only from the son as the Pharisees had. {He is of age} (\hˆlikian echei\). "He has maturity of age." He is an adult. A regular classical phrase in Plato, etc. The parents were wholly right and within their rights.

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

rwp@John:9:24 @{A second time} (\ek deuterou\). He had given the Pharisees the facts the first time (9:15|). It was really the third time (see \palin\ in strkjv@9:17|). Now it was like a joke unless the Pharisees meant to imply that his previous story was untrue. {Give glory to God} (\dos doxan t“i the“i\). Second aorist active imperative of \did“mi\ (cf. \sches, hes\). This phrase does not mean gratitude to God as in strkjv@Luke:17:18|. It is rather an adjuration to speak the truth (Joshua:7:19; strkjv@1Samuel:6:5|) as if he had not done it before. Augustine says: "_Quid est Daniel:gloriam Deo? Nega quod accepisti._" Is a sinner (\hamart“los estin\). They can no longer deny the fact of the cure since the testimony of the parents (9:19|) and now wish the man to admit that he was lying in saying that Jesus healed him. He must accept their ecclesiastical authority as proving that Jesus had nothing to do with the cure since Jesus is a sinner. They wish to decide the fact by logic and authority like all persecutors through the ages. Recall the Pharisaic distinction between \dikaios\ (righteous) and \hamart“los\ (sinner).

rwp@John:9:28 @{They reviled him} (\eloidorˆsan auton\). First aorist active indicative of \loidore“\, old verb from \loidoros\ (reviler, strkjv@1Corinthians:5:11|), in N.T. only here, strkjv@Acts:23:4; strkjv@1Corinthians:4:12; strkjv@1Peter:2:23|. {Thou art his disciple} (\su mathˆtˆs ei ekeinou\). Probably a fling in \ekeinou\ (of that fellow). He had called him a prophet (9:17|) and became a joyful follower later (9:36-38|). {But we are disciples of Moses} (\hˆmeis de tou M“use“s esmen mathˆtai\). This they said with proud scorn of the healed beggar. All orthodox rabbis so claimed.

rwp@John:9:34 @{Thou wast altogether born in sin} (\en hamartiais su egennˆthˆs holos\). First aorist passive indicative of \genna“\. "In sins thou wast begotten (or born) all of thee." \Holos\ is predicate nominative and teaches total depravity in this case beyond controversy, the Pharisees being judges. {And dost thou teach us?} (\kai su didaskeis hˆmas;\). The audacity of it all. Note emphasis on \su\ (thou). It was insufferable. He had not only taught the rabbis, but had utterly routed them in argument. {And they cast him out} (\kai exebalon auton ex“\). Effective second aorist active indicative of \ekball“\ intensified by the addition of \ex“\. Probably not yet expulsion from the synagogue (9:22|) which required a formal meeting of the Sanhedrin, but certainly forcible driving of the gifted upstart from their presence. See strkjv@6:37| for another use of \ekball“ ex“\ besides strkjv@9:35|.

rwp@John:9:35 @{Finding him} (\heur“n auton\). Second aorist active participle of \heurisk“\, after search because of what he had heard (\ˆkousen\). {Dost thou believe on the Son of God?} (\Su pisteueis eis ton huion tou theou;\). Songs:A L Theta and most versions, but Aleph B D W Syr-sin read \tou anthr“pou\ (the Son of Man), almost certainly correct. In either case it is a distinct Messianic claim quite beyond the range of this man's limited knowledge, keen as he is.

rwp@John:9:36 @{And who is he, Lord, that I may believe on him?} (\Kai tis estin, kurie;\). The initial \kai\ (and) is common (Mark:10:26; strkjv@Luke:10:29; strkjv@18:26|). Probably by \kurie\ he means only "Sir." It usually comes at the beginning of the sentence, not at the end as here and verse 38|. {That I may believe on him} (\hina pisteus“ eis auton\). Ellipsis to be supplied before this final clause. He catches up the words of Jesus in the preceding verse, though he does not yet know who the Son of Man (or Son of God) is, but he trusts Jesus.

rwp@John:9:38 @{Lord, I believe} (\Pisteu“, kurie\). \Kurie\ here = Lord (reverence, no longer respect as in 36|). A short creed, but to the point. {And he worshipped him} (\kai prosekunˆsen aut“i\). Ingressive first aorist active indicative of \proskune“\, old verb to fall down in reverence, to worship. Sometimes of men (Matthew:18:26|). In John (see strkjv@4:20|) this verb "is always used to express divine worship" (Bernard). It is tragic to hear men today deny that Jesus should be worshipped. He accepted worship from this new convert as he later did from Thomas who called him "God" (John:20:28|). Peter (Acts:10:25f.|) refused worship from Cornelius as Paul and Barnabas did at Lystra (Acts:14:18|), but Jesus made no protest here.

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

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

rwp@John:10:2 @{The shepherd of the sheep} (\poimˆn estin t“n probat“n\). No article with \poimˆn\, "a shepherd to the sheep." He comes in by the door with the sheep whom he leads. Old word is \poimˆn\, root meaning to protect. Jesus applies it to himself in verse 16| and implies it here. It is used of Christ in strkjv@1Peter:2:25; strkjv@Hebrews:13:20|. Paul applies it to ministers in strkjv@Ephesians:4:11|. Jesus uses the verb \poimain“\, to shepherd, to Peter (John:21:16|) and Peter uses it to other preachers (1Peter:5:2|) and Paul uses it for bishops (elders) in strkjv@Acts:20:28|. Our word pastor is simply Latin for shepherd. Christ is drawing a sharp contrast after the conduct of the Pharisees towards the blind man between himself and them.

rwp@John:10:4 @{When he hath put forth all his own} (\hotan ta idia panta ekbalˆi\). Indefinite temporal clause with \hotan\ and the second aorist (effective) active subjunctive of \ekball“\. No need of the _futurum exactum_ idea, simply, "when he leads out all his own sheep." They are all out of the fold. He overlooks none. \Ekball“\ does mean "thrust out" if a reluctant sheep wishes to linger too long. {He goeth before them} (\emprosthen aut“n poreuetai\). Staff in hand he leads the way in front of the flock and they follow (\akolouthei\) him. What a lesson for pastors who seek to drive the church like cattle and fail. The true pastor leads in love, in words, in deeds.

rwp@John:10:5 @{A stranger} (\allotri“i\). Literally, "One belonging to another" (from \allos\, opposed to \idios\). A shepherd of another flock, it may be, not necessarily the thief and robber of verse 1|. Note associative instrumental case after \akolouthˆsousin\ (future active indicative of \akolouthe“\, verse 4|). Note the strong double negative \ou mˆ\ here with the future indicative, though usually with the aorist subjunctive (Aleph L W have it here). They simply will not follow such a man or woman, these well-trained sheep will not. {But will flee from him} (\alla pheuxontai ap' autou\). Future middle of \pheug“\ and ablative case with \apo\. They will flee as if from a wolf or from the plague. Alas and alas, if only our modern pastors had the sheep (old and young) so trained that they would run away from and not run after the strange voices that call them to false philosophy, false psychology, false ethics, false religion, false life.

rwp@John:10:6 @{This parable} (\tautˆn tˆn paroimian\). Old word for proverb from \para\ (beside) and \oimos\, way, a wayside saying or saying by the way. As a proverb in N.T. in strkjv@2Peter:2:22| (quotation from strkjv@Proverbs:26:11|), as a symbolic or figurative saying in strkjv@John:16:25,29|, as an allegory in strkjv@John:10:6|. Nowhere else in the N.T. Curiously enough in the N.T. \parabolˆ\ occurs only in the Synoptics outside of strkjv@Hebrews:9:9; strkjv@11:19|. Both are in the LXX. \Parabolˆ\ is used as a proverb (Luke:4:23|) just as \paroimia\ is in strkjv@2Peter:2:22|. Here clearly \paroimia\ means an allegory which is one form of the parable. Songs:there you are. Jesus spoke this \paroimia\ to the Pharisees, "but they understood not what things they were which he spake unto them" (\ekeinoi de ouk egn“san tina ˆn ha elalei autois\). Second aorist active indicative of \gin“sk“\ and note \ˆn\ in indirect question as in strkjv@2:25| and both the interrogative \tina\ and the relative \ha\. "Spake" (imperfect \elalei\) should be "Was speaking or had been speaking."

rwp@John:10:7 @{Therefore again} (\oun palin\). Jesus repeats the allegory with more detail and with more directness of application. Repeating a story is not usually an exhilarating experience. {I am the door of the sheep} (\eg“ eimi hˆ thura t“n probat“n\). The door for the sheep by which they enter. "He is the legitimate door of access to the spiritual \aulˆ\, the Fold of the House of Israel, the door by which a true shepherd must enter" (Bernard). He repeats it in verse 9|. This is a new idea, not in the previous story (1-5|). Moffatt follows the Sahidic in accepting \ho poimˆn\ here instead of \hˆ thura\, clearly whimsical. Jesus simply changes the metaphor to make it plainer. They were doubtless puzzled by the meaning of the door in verse 1|. Once more, this metaphor should help those who insist on the literal meaning of bread as the actual body of Christ in strkjv@Mark:14:22|. Jesus is not a physical "door," but he is the only way of entrance into the Kingdom of God (14:6|).

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

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

rwp@John:10:10 @{But that he may steal, and kill, and destroy} (\ei mˆ hina klepsˆi kai thusˆi kai apolesˆi\). Literally, "except that" (\ei mˆ\) common without (Matthew:12:4|) and with verb (Galatians:1:7|), "if not" (literally), followed here by final \hina\ and three aorist active subjunctives as sometimes by \hotan\ (Mark:9:9|) or \hoti\ (2Corinthians:12:13|). Note the order of the verbs. Stealing is the purpose of the thief, but he will kill and destroy if necessary just like the modern bandit or gangster. {I came that they may have life} (\eg“ ˆlthon hina z“ˆn ech“sin\). In sharp contrast (\eg“\) as the good shepherd with the thieves and robbers of verse 1| came Jesus. Note present active subjunctive (\ech“sin\), "that they (people) may keep on having life (eternal, he means)" as he shows in strkjv@10:28|. He is "the life" (14:6|). {And may have it abundantly} (\kai perisson ech“sin\). Repetition of \ech“sin\ (may keep on having) abundance (\perisson\, neuter singular of \perissos\). Xenophon (_Anab_. VII. vi. 31) uses \perisson echein\, "to have a surplus," true to the meaning of overflow from \peri\ (around) seen in Paul's picture of the overplus (\hupereperisseusen\ in strkjv@Romans:5:20|) of grace. Abundance of life and all that sustains life, Jesus gives.

rwp@John:10:11 @{I am the good shepherd} (\eg“ eimi ho poimˆn ho kalos\). Note repetition of the article, "the shepherd the good one." Takes up the metaphor of verses 2ff|. Vulgate _pastor bonus_. Philo calls his good shepherd \agathos\, but \kalos\ calls attention to the beauty in character and service like "good stewards" (1Peter:4:10|), "a good minister of Christ Jesus" (1Timothy:4:6|). Often both adjectives appear together in the ancient Greek as once in the New Testament (Luke:8:15|). "Beauty is as beauty does." That is \kalos\. {Layeth down his life for his sheep} (\tˆn psuchˆn autou tithˆsin huper t“n probat“n\). For illustration see strkjv@1Samuel:17:35| (David's experience) and strkjv@Isaiah:31:4|. Dods quotes Xenophon (_Mem_. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: "For I am the one that saves you also so that you are neither stolen by men nor seized by wolves." Hippocrates has \psuchˆn katetheto\ (he laid down his life, i.e. died). In strkjv@Judges:12:3| \ethˆka tˆn psuchˆn\ means "I risked my life." The true physician does this for his patient as the shepherd for his sheep. The use of \huper\ here (over, in behalf of, instead of), but in the papyri \huper\ is the usual preposition for substitution rather than \anti\. This shepherd gives his life for the sin of the world (1:29; strkjv@1John:2:2|).

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

rwp@John:10:13 @{Because he is a hireling} (\hoti misth“tos estin\). And only that, without the shepherd heart that loves the sheep. Reason given for the conduct of the hireling after the parenthesis about the wolf. {And careth not for the sheep} (\kai ou melei aut“i peri t“n probat“n\). Literally, "and it is no care to him about the sheep." This use of the impersonal \melei\ (present active indicative) is quite common, as in strkjv@Matthew:22:16|. But God does care (1Peter:5:7|).

rwp@John:10:15 @{And I know the Father} (\kag“ gin“sk“ ton patera\). Hence he is qualified to reveal the Father (1:18|). The comparison of the mutually reciprocal knowledge between the Father and the Son illustrates what he has just said, though it stands above all else (Matthew:11:27; strkjv@Luke:10:22; strkjv@John:17:21-26|). We cannot claim such perfect knowledge of the Good Shepherd as exists between the Father and the Son and yet the real sheep do know the Shepherd's voice and do love to follow his leadership here and now in spite of thieves, robbers, wolves, hirelings. {And I lay down my life for the sheep} (\kai tˆn psuchˆn mou tithˆmi huper t“n probat“n\). This he had said in verse 11|, but he repeats it now for clearness. This he does not just as an example for the sheep and for under-shepherds, but primarily to save the sheep from the wolves, the thieves and robbers.

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

rwp@John:10:17 @{For this reason} (\dia touto\). Points to the following \hoti\ clause. The Father's love for the Son is drawn out (John:3:16|) by the voluntary offering of the Son for the sin of the world (Romans:5:8|). Hence the greater exaltation (Phillipians:2:9|). Jesus does for us what any good shepherd does (10:11|) as he has already said (10:15|). The value of the atoning death of Christ lies in the fact that he is the Son of God, the Son of Man, free of sin, and that he makes the offering voluntarily (Hebrews:9:14|). {That I may take it again} (\hina palin lab“ autˆn\). Purpose clause with \hina\ and second aorist active subjunctive of \lamban“\. He looked beyond his death on the Cross to the resurrection. "The purpose of the Passion was not merely to exhibit his unselfish love; it was in order that He might resume His life, now enriched with quickening power as never before" (Bernard). The Father raised Jesus from the dead (Acts:2:32|). There is spontaneity in the surrender to death and in the taking life back again (Dods).

rwp@John:10:18 @{No one taketh it away from me} (\oudeis airei autˆn ap' emou\). But Aleph B read \ˆren\ (first aorist active indicative of \air“\, to take away), probably correct (Westcott and Hort). "John is representing Jesus as speaking _sub specie aeternitatis_" (Bernard). He speaks of his death as already past and the resurrection as already accomplished. Cf. strkjv@John:3:16|. {Of myself} (\ap' emautou\). The voluntariness of the death of Jesus repeated and sharpened. D omits it, probably because of superficial and apparent conflict with strkjv@5:19|. But there is no inconsistency as is shown by strkjv@John:3:16; strkjv@Romans:5:8|. The Father "gave" the Son who was glad to be given and to give himself. {I have power to lay it down} (\exousian ech“ theinai autˆn\). \Exousia\ is not an easy word to translate (right, authority, power, privilege). See strkjv@1:12|. Restatement of the voluntariness of his death for the sheep.

rwp@John:10:18 @{And I have power to take it again} (\kai exousian ech“ palin labein autˆn\). Note second aorist active infinitive in both cases (\theinai\ from \tithˆmi\ and \labein\ from \lamban“\), single acts. Recall strkjv@2:19| where Jesus said: "And in three days I will raise it up." He did not mean that he will raise himself from the dead independently of the Father as the active agent (Romans:8:11|). {I received from my Father} (\elabon para tou patros mou\). Second aorist active indicative of \lamban“\. He always follows the Father's command (\entolˆ\) in all things (12:49f.; strkjv@14:31|). Songs:now he is doing the Father's will about his death and resurrection.

rwp@John:10:24 @{Came round about him} (\ekukl“san auton\). Aorist active indicative of \kuklo“\, old verb from \kuklos\ (cycle, circle). See strkjv@Acts:14:20| for the circle of disciples around Paul when stoned. Evidently the hostile Jews cherished the memory of the stinging rebuke given them by Jesus when here last, particularly the allegory of the Good Shepherd (10:1-19|), in which he drew so sharply their own picture. {How long dost thou hold us in suspense?} (\he“s pote tˆn psuchˆn hˆm“n aireis;\). Literally, "Until when dost thou lift up our soul?" But what do they mean by this metaphor? \Air“\ is common enough to lift up the eyes (John:11:41|), the voice (Luke:17:13|), and in strkjv@Psalms:25:1; strkjv@86:4| (Josephus, _Ant_. III. ii. 3) we have "to lift up the soul." We are left to the context to judge the precise meaning. Clearly the Jews mean to imply doubt and suspense. The next remark makes it clear. {If thou art the Christ} (\ei su ei ho Christos\). Condition of first class assumed to be true for the sake of argument. {Tell us plainly} (\eipon hˆmin parrˆsiƒi\). Conclusion with \eipon\ rather than the usual \eipe\ as if first aorist active imperative like \luson\. The point is in "plainly" (\parrˆsiƒi\), adverb as in strkjv@7:13,26| which see. That is to say "I am the Christ" in so many words. See strkjv@11:14; strkjv@16:29| for the same use of \parrˆsiƒi\. The demand seemed fair enough on the surface. They had made it before when here at the feast of tabernacles (8:25|). Jesus declined to use the word \Christos\ (Messiah) then as now because of the political bearing of the word in their minds. The populace in Galilee had once tried to make him king in opposition to Pilate (John:6:14f.|). When Jesus does confess on oath before Caiaphas that he is the Christ the Son of God (Mark:14:61f.; strkjv@Matthew:26:63f.|), the Sanhedrin instantly vote him guilty of blasphemy and then bring him to Pilate with the charge of claiming to be king as a rival to Caesar. Jesus knew their minds too well to be caught now.

rwp@John:10:25 @{I told you, and you believe not} (\eipon humin kai ou pisteuete\). It was useless to say more. In strkjv@7:14-10:18| Jesus had shown that he was the Son of the Father as he had previously claimed (5:17-47|), but it was all to no purpose save to increase their rage towards him. {These bear witness of me} (\tauta marturei peri emou\). His works confirm his words as he had shown before (5:36|). They believe neither his words nor his works.

rwp@John:10:28 @{And I give unto them eternal life} (\kag“ did“mi autois z“ˆn ai“nion\). This is the gift of Jesus now to his sheep as stated in strkjv@6:27,40| (cf. strkjv@1John:2:25; strkjv@5:11|). {And they shall never perish} (\kai ou mˆ apol“ntai\). Emphatic double negative with second aorist middle (intransitive) subjunctive of \apollumi\, to destroy. The sheep may feel secure (3:16; strkjv@6:39; strkjv@17:12; strkjv@18:9|). {And no one shall snatch them out of my hand} (\kai ouch harpasei tis auta ek tˆs cheiros mou\). Jesus had promised this security in Galilee (6:37,39|). No wolf, no thief, no bandit, no hireling, no demon, not even the devil can pluck the sheep out of my hand. Cf. strkjv@Colossians:3:3| (Your life is hid together with Christ in God).

rwp@John:10:30 @{One} (\hen\). Neuter, not masculine (\heis\). Not one person (cf. \heis\ in strkjv@Galatians:3:28|), but one essence or nature. By the plural \sumus\ (separate persons) Sabellius is refuted, by \unum\ Arius. Songs:Bengel rightly argues, though Jesus is not referring, of course, to either Sabellius or Arius. The Pharisees had accused Jesus of making himself equal with God as his own special Father (John:5:18|). Jesus then admitted and proved this claim (5:19-30|). Now he states it tersely in this great saying repeated later (17:11, 21|). Note \hen\ used in strkjv@1Corinthians:3:3| of the oneness in work of the planter and the waterer and in strkjv@17:11,23| of the hoped for unity of Christ's disciples. This crisp statement is the climax of Christ's claims concerning the relation between the Father and himself (the Son). They stir the Pharisees to uncontrollable anger.

rwp@John:10:31 @{Took up stones again} (\ebastasan palin lithous\). First aorist active indicative of \bastaz“\, old verb to pick up, to carry (John:12:6|), to bear (Galatians:6:5|). The \palin\ refers to strkjv@John:8:59| where \ˆran\ was used. They wanted to kill him also when he made himself equal to God in strkjv@5:18|. Perhaps here \ebastasan\ means "they fetched stones from a distance." {To stone him} (\hina lithas“sin auton\). Final clause with \hina\ and the first aorist active subjunctive of \lithaz“\, late verb (Aristotle, Polybius) from \lithos\ (stone, small, strkjv@Matthew:4:6|, or large, strkjv@Matthew:28:2|), in strkjv@John:10:31-33; strkjv@11:8; strkjv@Acts:5:26; strkjv@14:19; strkjv@2Corinthians:11:25; strkjv@Hebrews:11:37|, but not in the Synoptics. It means to pelt with stones, to overwhelm with stones.

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

rwp@John:10:35 @{If he called them gods} (\ei ekeinous eipen theous\). Condition of first class, assumed as true. The conclusion (verse 36|) is \humeis legete\; ({Do ye say?}). As Jews (and rabbis) they are shut out from charging Jesus with blasphemy because of this usage in the O.T. It is a complete _ad hominem_ argument. To be sure, it is in strkjv@Psalms:82:6| a lower use of the term \theos\, but Jesus did not call himself "Son of Jahweh," but "\huios theou\" which can mean only "Son of _Elohim_." It must not be argued, as some modern men do, that Jesus thus disclaims his own deity. He does nothing of the kind. He is simply stopping the mouths of the rabbis from the charge of blasphemy and he does it effectually. The sentence is quite involved, but can be cleared up. {To whom the word of God came} (\pros hous ho logos tou theou egeneto\). The relative points to \ekeinous\, before. These judges had no other claim to the term \theoi\ (_elohim_). {And the scripture cannot be broken} (\kai ou dunatai luthˆnai hˆ graphˆ\). A parenthesis that drives home the pertinency of the appeal, one that the Pharisees had to accept. \Luthˆnai\ is first aorist passive infinitive of \lu“\, to loosen, to break.

rwp@John:10:37 @{If I do not} (\ei ou poi“\). Condition of first class, assumed as true, with negative \ou\, not \ei mˆ\=unless. {Believe me not} (\mˆ pisteuete moi\). Prohibition with \mˆ\ and the present active imperative. Either "cease believing me" or "do not have the habit of believing me." Jesus rests his case on his doing the works of "my Father" (\tou patros mou\), repeating his claims to sonship and deity.

rwp@John:10:38 @{But if I do} (\ei de poi“\). Condition again of the first class, assumed as true, but with the opposite results. {Though ye believe not me} (\kan emoi mˆ pisteuˆte\). Condition now of third class, undetermined (but with prospect), "Even if you keep on (present active subjunctive of \pisteuo\) not believing me." {Believe the works} (\tois ergois pisteuete\). These stand irrefutable. The claims, character, words, and works of Jesus challenge the world today as then. {That ye may know and understand} (\hina gn“te kai gin“skˆte\). Purpose clause with \hina\ and the same verb \gin“sk“\ repeated in different tenses (first \gn“te\, the second ingressive aorist active subjunctive, that ye may come to know; then the present active subjunctive, "that ye may keep on knowing"). This is Christ's deepest wish about his enemies who stand with stones in their uplifted hands to fling at him. {That the Father is in me, and I in the Father} (\hoti en emoi ho patˆr kag“ en t“i patri\). Thus he repeats (verse 30|) sharply his real claim to oneness with the Father as his Son, to actual deity. It was a hopeless wish.

rwp@John:10:39 @{They sought again to seize him} (\ezˆtoun auton palin piazai\). Imperfect active, "They kept on seeking to seize (ingressive aorist active infinitive of \piaz“\ for which see strkjv@7:30|) as they had tried repeatedly (7:1,30,44; strkjv@8:20|), but in vain. They gave up the effort to stone him. {Out of their hand} (\ek tˆs cheiros aut“n\). Overawed, but still angry, the stones fell to the ground, and Jesus walked out.

rwp@John:10:40 @{Again} (\palin\). Referring to strkjv@1:28| (Bethany beyond Jordan). \Palin\ does not mean that the other visit was a recent one. {At the first} (\to pr“ton\). Adverbial accusative (extent of time). Same idiom in strkjv@12:16; strkjv@19:39|. Here the identical language of strkjv@1:28| is used with the mere addition of \to pr“ton\ (\hopou ˆn I“anˆs baptiz“n\, "where John was baptizing"). {And there he abode} (\kai emenen ekei\). Imperfect (continued) active of \men“\, though some MSS. have the constative aorist active \emeinen\. Probably from here Jesus carried on the first part of the later Perean Ministry (Luke:13:22-16:10|) before the visit to Bethany at the raising of Lazarus (John:11:1-44|).

rwp@John:10:41 @{Many came to him} (\polloi ˆlthon pros auton\). Jesus was busy here and in a more congenial atmosphere than Jerusalem. John wrought no signs the crowds recall, though Jesus did many here (Matthew:19:2|). The crowds still bear the impress of John's witness to Christ as "true" (\alˆthˆ\). Here was prepared soil for Christ.

rwp@John:10:42 @{Many believed on him there} (\polloi episteusan eis auton ekei\). See strkjv@1:12; strkjv@2:11| for same idiom. Striking witness to the picture of the Messiah drawn by John. When Jesus came they recognized the original. See strkjv@John:1:29-34|. What about our sermons about Jesus if he were to walk down the aisle in visible form according to A.J. Gordon's dream?

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

rwp@John:11:2 @{And it was that Mary which anointed the Lord with ointment, and wiped his feet with her hair} (\ˆn de Mariam hˆ aleipsasa ton kurion mur“i kai ekmaxasa tous podas autou tais thrixin autˆs\). This description is added to make plainer who Mary is "whose brother Lazarus was sick" (\hˆs ho adelphos Lazaros ˆsthenei\). There is an evident proleptic allusion to the incident described by John in strkjv@12:1-8| just after chapter 11. As John looks back from the end of the century it was all behind him, though the anointing (\hˆ aleipsasa\, first aorist active articular participle of \aleiph“\, old verb for which see strkjv@Mark:6:13|) took place after the events in chapter 11. The aorist participle is timeless and merely pictures the punctiliar act. The same remark applies to \ekmaxasa\, old verb \ekmass“\, to wipe off or away (Isaiah:12:3; strkjv@13:5; strkjv@Luke:7:38,44|). Note the Aramaic form \Mariam\ as usual in John, but \Marias\ in verse 1|. When John wrote, it was as Jesus had foretold (Matthew:26:13|), for the fame of Mary of Bethany rested on the incident of the anointing of Jesus. The effort to link Mary of Bethany with Mary Magdalene and then both names with the sinful woman of strkjv@Luke:7:36-50| is gratuitous and to my mind grotesque and cruel to the memory of both Mary of Bethany and Mary Magdalene. Bernard may be taken as a specimen: "The conclusion is inevitable that John (or his editor) regarded Mary of Bethany as the same person who is described by Luke as \hamart“los\." This critical and artistic heresy has already been discussed in Vol. II on Luke's Gospel. Suffice it here to say that Luke introduces Mary Magdalene as an entirely new character in strkjv@8:2| and that the details in strkjv@Luke:7:36-50; strkjv@John:12:1-8| have only superficial resemblances and serious disagreements. John is not here alluding to Luke's record, but preparing for his own in chapter 12. What earthly difficulty is there in two different women under wholly different circumstances doing a similar act for utterly different purposes?

rwp@John:11:3 @{Sent saying} (\apesteilan legousai\). First aorist active indicative of \apostell“\ and present active participle. The message was delivered by the messenger. {Thou lovest} (\phileis\). \Phile“\ means to love as a friend (see \philos\ in verse 11|) and so warmly, while \agapa“\ (akin to \agamai\, to admire, and \agathos\, good) means high regard. Here both terms occur of the love of Jesus for Lazarus (\ˆgapa\ in verse 5|). Both occur of the Father's love for the Son (\agapƒi\ in strkjv@3:35|, \philei\ in strkjv@5:20|). Hence the distinction is not always observed.

rwp@John:11:4 @{Heard it} (\akousas\). The messenger delivered the message of the sisters. The reply of Jesus is for him and for the apostles. {Is not unto death} (\ouk estin pros thanaton\). Death in the final issue, to remain dead. Lazarus did die, but he did not remain dead. See \hamartia pros thanaton\ in strkjv@1John:5:16|, "sin unto death" (final death). {But for the glory of God} (\all' huper tˆs doxˆs tou theou\). In behalf of God's glory, as the sequel shows. Cf. strkjv@9:3| about the man born blind. The death of Lazarus will illustrate God's glory. In some humble sense those who suffer the loss of loved ones are entitled to some comfort from this point made by Jesus about Lazarus. In a supreme way it is true of the death of Christ which he himself calls glorification of himself and God (13:31|). In strkjv@7:39| John had already used \doxaz“\ of the death of Christ. {That the Son of God may be glorified thereby} (\hina doxasthˆi ho huios tou theou di' autˆs\). Purpose clause with \hina\ and the first aorist passive subjunctive of \doxaz“\. Here Jesus calls himself "the Son of God." In strkjv@8:54| Jesus had said: "It is my Father that glorifieth me." The raising of Lazarus from the tomb will bring glory to the Son of God. See strkjv@17:1| for this idea in Christ's prayer. The raising of Lazarus will also bring to an issue his own death and all this involves the glorification of the Father (7:39; strkjv@12:16; strkjv@13:31; strkjv@14:13|). The death of Lazarus brings Jesus face to face with his own death.

rwp@John:11:5 @{Now Jesus loved} (\ˆgapa de\). Imperfect active of \agapa“\ picturing the continued love of Jesus for this noble family where he had his home so often (Luke:10:38-42; strkjv@John:12:1-8|). The sisters expected him to come at once and to heal Lazarus.

rwp@John:11:6 @{That he was sick} (\hoti asthenei\). Present active indicative retained in indirect discourse after a secondary tense (\ˆkousen\). {Two days} (\duo hˆmeras\). Accusative of extent of time. {In the place where he was} (\en h“i ˆn top“i\). Incorporation of the antecedent \top“i\ into the relative clause, "in which place he was." It was long enough for Lazarus to die and seemed unlike Jesus to the sisters.

rwp@John:11:10 @{But if a man walk in the night} (\ean de tis peripatˆi en tˆi nukti\). Third condition again. It is spiritual darkness that Jesus here pictures, but the result is the same. See the same figure in strkjv@12:35| (1John:2:11|). The ancients had poor illumination at night as indeed we did before Edison gave us electric lights. Pedestrians actually used to have little lamps fastened on the feet to light the path. {In him} (\en aut“i\). Spiritual darkness, the worst of all (cf. strkjv@Matthew:6:23; strkjv@John:8:12|). Man has the capacity for light, but is not the source of light. "By the application of this principle Christianity is distinguished from Neo-Platonism" (Westcott).

rwp@John:11:11 @{Is fallen asleep} (\kekoimˆtai\). Perfect passive indicative of \koima“\, old verb to put to sleep. Common as a metaphor for death like our cemetery. {I go} (\poreuomai\). Futuristic use of the present tense as in strkjv@14:2|. {That I may awake him out of sleep} (\hina exupnis“ auton\). Purpose clause with \hina\ and the first aorist active subjunctive of \exupniz“\, a late compound (\ex, hupnos\, sleep) for the older \aphupniz“\, here only in the N.T. See strkjv@Job:14:12| where also it occurs along with \koimaomai\.

rwp@John:11:13 @{Had spoken} (\eirˆkei\). Past perfect of \eipon\ (\er“\). The disciples had misunderstood Christ's metaphor for death. {That he spake} (\hoti legei\). Present active indicative retained in indirect discourse after the secondary tense (\edoxan\). {Of taking rest in sleep} (\peri tˆs koimˆse“s tou hupou\). Only use of \koimˆsis\ (from \koima“\) in the N.T., but it also was used of death (Sirach strkjv@46:19). \Hupnou\ (in sleep) is objective genitive of \hupnos\ (sleep, strkjv@Matthew:1:24|).

rwp@John:11:14 @{Plainly} (\parrˆsiƒi\). Adverb (see on ¯7:4|), without metaphor as in strkjv@16:29|. {Is dead} (\apethanen\). First aorist active indicative, "died."

rwp@John:11:15 @{For your sakes} (\di' humas\). That they may witness his raising from the grave. {That I was not there} (\hoti ouk ˆmˆn ekei\). Imperfect middle \ˆmˆn\ of the later Greek instead of the common active \ˆn\ in indirect discourse in place of the usual present retained as in verse 13|. {To the intent ye may believe} (\hina pisteusˆte\). Purpose clause with \hina\ and the ingressive aorist active subjunctive, "that ye may come to believe" (more than you do). See the same use of the ingressive aorist in \episteusan\ (2:11|) where the disciples gained in belief. {Nevertheless let us go to him} (\alla ag“men pros auton\). Volitive subjunctive, repeating the proposal of verse 7|. He is dead, but no matter, yea all the more let us go on to him.

rwp@John:11:16 @{Didymus} (\Didumos\). The word means twin. Clearly Thomas had a twin brother or sister. Applied two other times to him (20:24; strkjv@21:2|). The Aramaic word for Thomas means Twin and Didymus is just the Greek equivalent of Thomas. He may even in Greek circles have been called Didymus. {His fellow disciples} (\tois sunmathˆtais\). Dative case and article use like "his." Only use of \sunmathˆtes\ in the N.T., rare word (in Plato). {Us also} (\kai hˆmeis\). As well as Jesus, since he is bent on going. {That we may die with him} (\hina apothan“men met' autou\). Purpose clause with \hina\ and the second aorist active subjunctive of \apothnˆsk“\. Die with Jesus, Thomas means. Lazarus is already dead and they will kill Jesus (verse 8|). Pessimistic courage surely.

rwp@John:11:17 @{Found} (\heuren\). Second aorist active indicative of \heurisk“\. {That he had been in the tomb four days already} (\auton tessaras ˆdˆ hˆmeras echonta\). Literally, "him (accusative object of \heuren\) having already four days in the tomb." See strkjv@5:5| for the same idiom (\etˆ ech“n\) for expression of time (having 38 years). In Jewish custom burial took place on the day of death (Acts:6:6,10|).

rwp@John:11:18 @{About fifteen furlongs off} (\h“s apo stadi“n dekapente\). The idiom of \apo\ with the ablative for distance is like the Latin _a millibus passum duobus_ (Caesar, _Bell. Gall_. ii. 7), but it (\pro\ also, strkjv@John:12:1|) occurs already in the Doric and in the _Koin‚_ often (Moulton, _Proleg_., p. 101; Robertson, _Grammar_, p. 110). See it again in strkjv@21:8; strkjv@Revelation:14:20|.

rwp@John:11:20 @{That Jesus was coming} (\hoti Iˆsous erchetai\). Present middle indicative retained in indirect discourse after the secondary tense \ˆkousen\ (first aorist active). {Went and met him} (\hupˆntˆsen aut“i\). First aorist (ingressive) active indicative of \hupanta“\, old compound verb, to go to meet (Matthew:8:28|) with the associative instrumental case \aut“i\. {But Mary still sat in the house} (\Mariam de en t“i oik“i ekathezeto\). Imperfect middle of \kathezomai\, old verb to sit down, graphic picture of Mary, "while Mary was sitting in the house." Both Martha and Mary act true to form here as in strkjv@Luke:10:38-42|.

rwp@John:11:21 @{Lord, if thou hadst been here, my brother had not died} (\Kurie, ei ˆs h“de ouk an apethanen ho adelphos mou\). Condition of the second class with \ei\ and the imperfect \ˆs\ (no aorist of \eimi\, to be) in the condition and \an\ with the second aorist active indicative of \apothnˆsk“\. Mary (verse 32|) uses these identical words to Jesus. Clearly they had said so to each other with wistful longing if not with a bit of reproach for his delay. But they used \ˆs\, not \ˆlthes\ or \egenou\. But busy, practical Martha comes to the point.

rwp@John:11:22 @{And even now I know} (\kai nun oida\). Rather just, "Even now I know." \Alla\ (but) of the Textus Receptus is not genuine. {Whatsoever thou shalt ask of God} (\hosa an aitˆsˆi ton theon\). Indefinite relative (\hosa\, as many things as) with \an\ and the first aorist middle (indirect middle, thou thyself asking) subjunctive of \aite“\. Martha uses \aite“\ (usual word of prayer of men to God) rather than \er“ta“\ (usual word of Jesus praying to the Father), but in strkjv@16:23| we have \er“ta“\ used of prayer to Jesus and \aite“\ of prayer to God. But the distinction is not to be pressed. "As many things as thou dost ask of God." {God will give} (\d“sei soi ho theos\). Repetition of \ho theos\ for emphasis. Martha still has courageous faith in the power of God through Jesus and Jesus in verse 41| says practically what she has said here.

rwp@John:11:23 @{Thy brother will rise again} (\anastˆsetai ho adelphos sou\). Future middle (intransitive) of \anistˆmi\. The words promise Martha what she has asked for, if Jesus means that.

rwp@John:11:25 @{I am the resurrection and the life} (\Eg“ eimi hˆ anastasis kai hˆ z“ˆ\). This reply is startling enough. They are not mere doctrines about future events, but present realities in Jesus himself. "The Resurrection is one manifestation of the Life: it is involved in the Life" (Westcott). Note the article with both \anastasis\ and \z“ˆ\. Jesus had taught the future resurrection often (6:39|), but here he means more, even that Lazarus is now alive. {Though he die} (\kan apothanˆi\). "Even if he die," condition (concession) of third class with \kai ean\ (\kan\) and the second aorist active subjunctive of \apothnˆsk“\ (physical death, he means). {Yet shall he live} (\zˆsetai\). Future middle of \za“\ (spiritual life, of course).

rwp@John:11:26 @{Shall never die} (\ou mˆ apothanˆi eis ton ai“na\). Strong double negative \ou mˆ\ with second aorist active subjunctive of \apothnˆsk“\ again (but spiritual death, this time), "shall not die for ever" (eternal death). {Believest thou this?} (\pisteueis touto;\) Sudden test of Martha's insight and faith with all the subtle turns of thought involved.

rwp@John:11:27 @{Yea, Lord} (\Nai, kurie\). Martha probably did not understand all that Jesus said and meant, but she did believe in the future resurrection, in eternal life for believers in Christ, in the power of Christ to raise even the dead here and now. She had heroic faith and makes now her own confession of faith in words that outrank those of Peter in strkjv@Matthew:16:16| because she makes hers with her brother dead now four days and with the hope that Jesus will raise him up now. {I have believed} (\pepisteuka\). Perfect active indicative of \pisteu“\. It is my settled and firm faith. Peter uses this same tense in strkjv@6:69|. {That thou art the Son of God} (\hoti su ei ho Christos ho huios tou theou\). The Messiah or the Christ (1:41|) was to be also "the Son of God" as the Baptist said he had found Jesus to be (1:34|), as Peter confessed on Hermon for the apostles (Matthew:16:16|), as Jesus claimed to be (John:11:41|) and confessed on oath before Caiaphas that he was (Matthew:26:63f.|), and as John stated that it was his purpose to prove in his Gospel (20:31|). But no one said it under more trying circumstances than Martha. {Even he that cometh into the world} (\ho eis ton kosmon erchomenos\). No "even" in the Greek. This was a popular way of putting the people's expectation (6:14; strkjv@Matthew:11:3|). Jesus himself spoke of his coming into the world (9:39; strkjv@16:28; strkjv@8:37|).

rwp@John:11:28 @{Called Mary} (\eph“nˆsen Mariam\). First aorist active indicative of \ph“ne“\. Out of the house and away from the crowd. {Secretly} (\lathrƒi\). Old adverb from \lathros\ (\lanthan“\). To tell her the glad news. {The Master} (\ho didaskalos\). "The Teacher." Songs:they loved to call him as he was (13:13|). {Is here} (\parestin\). "Is present." {Calleth thee} (\ph“nei se\). This rouses Mary.

rwp@John:11:29 @{And she} (\kai ekeinˆ\). Emphatic use of the demonstrative \ekeinos\ as often in John, "And that one." {Arose quickly} (\ˆgerthˆ\). First aorist (ingressive) passive of \egeir“\ and intransitive. Naturally so on the sudden impulse of joy. {And went unto him} (\kai ˆrcheto pros auton\). Imperfect middle, possibly inchoative, started towards him, certainly picturing her as she was going.

rwp@John:11:30 @{Now Jesus was not yet come into the town} (\oup“ de elˆluthei ho Iˆsous eis tˆn k“mˆn\). Explanatory parenthesis with past perfect as in verse 19|. Martha had her interview while he was still coming (verse 20|) and left him (went off, \apˆlthen\, verse 28|) to hurry to Mary with the news. Why Jesus tarried still where he had met Martha we do not know. Westcott says, "as though He would meet the sisters away from the crowd of mourners."

rwp@John:11:31 @{Followed her} (\ˆkolouthˆsan autˆi\). First aorist active indicative of \akolouthe“\ with associative instrumental case (\autˆi\). This crowd of consolers (\paramuthoumenoi\) meant kindly enough, but did the one wrong thing for Mary wished to see Jesus alone. People with kind notions often so act. The secrecy of Martha (verse 28|) was of no avail. {Supposing that she was going unto the tomb} (\doxantes hoti hupagei eis to mnˆmeion\). First aorist active participle of \doke“\, justifying their conduct by a wrong inference. Note retention of present tense \hupagei\ in indirect discourse after the secondary tense \ˆkolouthˆsan\. {To weep there} (\hina klausˆi ekei\). Purpose clause with \hina\ and the first aorist active subjunctive of \klai“\, old verb to weep. Sometimes to wail or howl in oriental style of grief, but surely not that here. At any rate this supposed purpose of Mary was a real reason for this crowd {not} to go with her.

rwp@John:11:32 @{Fell down at his feet} (\epesen autou pros tous podas\). Second aorist active of \pipt“\, to fall. Note unusual position of \autou\. This impulsive act like Mary. She said precisely what Martha had said to Jesus (verse 21|). But she said no more, only wept (verse 33|).

rwp@John:11:33 @{When Jesus therefore saw her weeping} (\Iˆsous oun h“s eiden autˆn klaiousan\). Proleptic position of "Jesus," "Jesus therefore when he saw." She was weeping at the feet of Jesus, not at the tomb. {And the Jews also weeping} (\kai tous Ioudaious klaiontas\). Mary's weeping was genuine, that of the Jews was partly perfunctory and professional and probably actual "wailing" as the verb \klai“\ can mean. \Klai“\ is joined with \alalaz“\ in strkjv@Mark:5:38|, with \ololuz“\ in strkjv@James:5:1|, with \thorube“\ in strkjv@Mark:5:39|, with \penthe“\ in strkjv@Mark:16:10|. It was an incongruous combination. {He groaned in the spirit} (\enebrimˆsato t“i pneumati\). First aorist middle indicative of \embrimaomai\, old verb (from \en\, and \brimˆ\, strength) to snort with anger like a horse. It occurs in the LXX (Daniel:11:30|) for violent displeasure. The notion of indignation is present in the other examples of the word in the N.T. (Mark:1:43; strkjv@14:5; strkjv@Matthew:9:30|). Songs:it seems best to see that sense here and in verse 38|. The presence of these Jews, the grief of Mary, Christ's own concern, the problem of the raising of Lazarus--all greatly agitated the spirit of Jesus (locative case \t“i pneumati\). He struggled for self-control. {Was troubled} (\etaraxen heauton\). First aorist active indicative of \tarass“\, old verb to disturb, to agitate, with the reflexive pronoun, "he agitated himself" (not passive voice, not middle). "His sympathy with the weeping sister and the wailing crowd caused this deep emotion" (Dods). Some indignation at the loud wailing would only add to the agitation of Jesus.

rwp@John:11:35 @{Jesus wept} (\edakrusen ho Iˆsous\). Ingressive first aorist active indicative of \dakru“\, old verb from \dakru\ or \dakruon\, a tear (Acts:20:19|), only here in N.T. It never means to wail, as \klai“\ sometimes does. "Jesus burst into tears." \Klai“\ is used of Jesus in strkjv@Luke:19:41|. See strkjv@Hebrews:5:7| "with strong crying and tears" (\meta kraugˆs kai dakru“n\). Apparently this was as Jesus started towards (see verse 38|) the tomb. In a sense it was a reaction from the severe strain in verse 33|, but chiefly it was the sheer human sympathy of his heart with Martha and Mary touched with the feeling of our common weakness (Hebrews:4:15|). Often all that we can do is to shed tears in grief too deep for words. Jesus understood and understands. This is the shortest verse in the Bible, but no verse carries more meaning in it.

rwp@John:11:37 @{Could not this man} (\ouk edunato houtos\). Imperfect middle of \dunamai\. They do not say \dunatai\ (can, present middle indicative). But clearly the opening of the blind man's eyes (chapter 9) had made a lasting impression on some of these Jews, for it was done three months ago. {Have caused that this man also should not die} (\poiˆsai hina kai houtos mˆ apothanˆi\). First aorist active infinitive of \poie“\ with \hina\, like the Latin _facere ut_ (sub-final use, Robertson, _Grammar_, p. 985), with the second aorist active subjunctive \apothanˆi\ and negative \mˆ\. These Jews share the view expressed by Martha (verse 21|) and Mary (verse 32|) that Jesus could have {prevented} the death of Lazarus.

rwp@John:11:38 @{Again groaning in himself} (\palin embrim“menos en heaut“i\). Direct reference to the use of this same word (present middle participle here) in verse 33|, only with \en heaut“i\ (in himself) rather than \t“i pneumati\ (in his spirit), practically the same idea. The speculation concerning his power stirred the depths of his nature again. {Cometh to the tomb} (\erchetai eis to mnˆmeion\). Vivid historical present. {A cave} (\spˆlaion\). Old word (from \speos\, cavern). Cf. strkjv@Matthew:21:13|. {Lay against it} (\epekeito ep' aut“i\). Imperfect middle of \epikeimai\, old verb to lie upon as in strkjv@21:9| and figuratively (1Corinthians:9:16|). Note repetition of \epi\ with locative case. The use of a cave for burial was common (Genesis:23:19|). Either the body was let down through a horizontal opening (hardly so here) or put in a tomb cut in the face of the rock (if so, \epi\ can mean "against"). The stones were used to keep away wild animals from the bodies.

rwp@John:11:39 @{Take ye away the stone} (\arate ton lithon\). First aorist active imperative of \air“\. They could do this much without the exercise of Christ's divine power. It was a startling command to them. {By this time he stinketh} (\ˆdˆ ozei\). Present active indicative of old verb, here only in N.T. (cf. strkjv@Exodus:8:14|). It means to give out an odour, either good or bad. {For he hath been dead four days} (\tetartaios gar estin\). The Greek simply says, "For he is a fourth-day man." It is an old ordinal numeral from \tetartos\ (fourth). Herodotus (ii. 89) has \tetartaios genesthai\ of one four days dead as here. The word is only here in the N.T. The same idiom occurs in strkjv@Acts:28:13| with \deuteraioi\ (second-day men). Lightfoot (_Hor. Hebr._) quotes a Jewish tradition (_Beresh. Rabba_) to the effect that the soul hovers around the tomb for three days hoping to return to the body, but on the fourth day leaves it. But there is no suggestion here that Martha held that notion. Her protest is a natural one in spite of her strong faith in verses 22-27|.

rwp@John:11:40 @{Said I not unto thee?} (\Ouk eipon soi;\). Jesus pointedly reminds Martha of his promise to raise Lazarus (verses 25f.|). {That if thou believedst} (\hoti ean pisteusˆis\). Indirect discourse with \ean\ and the first aorist active subjunctive (condition of third class) retained after the secondary tense \eipon\. He had not said this very phrase, \ean pisteusˆis\, to Martha, but he did say to her: \Pisteueis touto\; (Believest thou this?). He meant to test Martha as to her faith already hinted at (verse 22|) on this very point. Jesus had also spoken of increase of faith on the part of the disciples (verse 15|). {Thou shouldest see the glory of God} (\opsˆi tˆn doxan tou theou\). Future middle indicative of the old defective verb \hora“\ retained in the conclusion of this condition in indirect discourse. Jesus means the glory of God as shown in the resurrection of Lazarus as he had already said to the disciples (verse 4|) and as he meant Martha to understand (verse 25|) and may in fact have said to her (the report of the conversation is clearly abridged). Hence Bernard's difficulty in seeing how Martha could understand the words of Jesus about the resurrection of Lazarus here and now seems fanciful and far-fetched.

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

rwp@John:11:42 @{And I knew} (\eg“ de ˆidein\). Past perfect of \oida\ used as imperfect. This confident knowledge is no new experience with Jesus. It has "always" (\pantote\) been so. {Which standeth around} (\ton periest“ta\). Second perfect active (intransitive) articular participle of \periistˆmi\. It was a picturesque and perilous scene. {That they may believe} (\hina pisteus“sin\). Purpose clause with \hina\ and first ingressive aorist active subjunctive of \pisteu“\, "that they may come to believe." {That thou didst send me} (\hoti su me apesteilas\). First aorist active indicative of \apostell“\ and note position of \su me\ side by side. This claim Jesus had long ago made (5:36|) and had repeatedly urged (10:25,38|). Here was a supreme opportunity and Jesus opens his heart about it.

rwp@John:11:43 @{He cried with a loud voice} (\ph“nˆi megalˆi ekraugasen\). First aorist active indicative of \kraugaz“\, old and rare word from \kraugˆ\ (Matthew:25:6|). See strkjv@Matthew:12:19|. Occurs again in strkjv@John:18:40; strkjv@19:6,12|. Only once in the LXX (Ezra:3:13|) and with \ph“nˆi megalˆi\ (either locative or instrumental case makes sense) as here. For this "elevated (great) voice" see also strkjv@Matthew:24:31; strkjv@Mark:15:34,37; strkjv@Revelation:1:10; strkjv@21:3|. The loud voice was not for the benefit of Lazarus, but for the sake of the crowd standing around that they might see that Lazarus came forth simultaneously with the command of Jesus. {Lazarus, come forth} (\Lazare, deuro ex“\). "Hither out." No verb, only the two adverbs, \deuro\ here alone in John. Lazarus heard and obeyed the summons.

rwp@John:11:47 @{Gathered a council} (\sunˆgagon sunedrion\). Second aorist active indicative of \sunag“\ and \sunedrion\, the regular word for the Sanhedrin (Matthew:5:22|, etc.), only here in John. Here a sitting or session of the Sanhedrin. Both chief priests (Sadducees) and Pharisees (mentioned no more in John after strkjv@7:57| save strkjv@12:19,42|) combine in the call (cf. strkjv@7:32|). From now on the chief priests (Sadducees) take the lead in the attacks on Jesus, though loyally supported by their opponents (the Pharisees). {And said} (\kai elegon\). Imperfect active of \leg“\, perhaps inchoative, "began to say." {What do we?} (\Ti poioumen;\). Present active (linear) indicative of \poie“\. Literally, "What are we doing?" {Doeth} (\poiei\). Better, "is doing" (present, linear action). He is active and we are idle. There is no mention of the raising of Lazarus as a fact, but it is evidently inoluded in the "many signs."

rwp@John:11:48 @{If we let him thus alone} (\ean aph“men auton hout“s\). Condition of third class with \ean\ and second aorist active subjunctive of \apiˆmi\. "Suppose we leave him thus alone." Suppose also that he keeps on raising the dead right here next door to Jerusalem! {All will believe on him} (\pantes pisteusousin eis auton\). Future active of \pisteu“\. The inevitable conclusion, "all" (\pantes\), not just "some" (\tines\). as now. {And the Romans will come} (\kai eleusontai hoi R“maioi\). Another inevitable result with the future middle of \erchomai\. Only if the people take Jesus as their political Messiah (6:15|) as they had once started to do. This is a curious muddle for the rulers knew that Jesus did not claim to be a political Messiah and would not be a rival to Caesar. And yet they use this fear (their own belief about the Messiah) to stir themselves to frenzy as they will use it with Pilate later. {And take away both our place and our nation} (\kai arousin hˆm“n kai ton topon kai to ethnos\). Future active of \air“\, another certain result of their inaction. Note the order here when "place" (job) is put before nation (patriotism), for all the world like modern politicians who make the fate of the country turn on their getting the jobs which they are seeking. In the course of time the Romans will come, not because of the leniency of the Sanhedrin toward Jesus, but because of the uprising against Rome led by the Zealots and they will destroy both temple and city and the Sanhedrin will lose their jobs and the nation will be scattered. Future historians will say that this fate came as punishment on the Jews for their conduct toward Jesus.

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

rwp@John:11:51 @{Not of himself} (\aph' heautou ouk\). Not wholly of himself, John means. There was more in what Caiaphas said than he understood. His language is repeated in strkjv@18:14|. {Prophesied} (\eprophˆteusen\). Aorist active indicative of \prophˆteu“\. But certainly unconscious prophecy on his part and purely accidental. Caiaphas meant only what was mean and selfish. {That Jesus should die} (\hoti emellen Iˆsous apothnˆskein\). Imperfect active of \mell“\ in indirect discourse instead of the usual present retained after a secondary tense (\eprophˆteusen\) as sometimes occurs (see strkjv@2:25|).

rwp@John:11:52 @{But that he might also gather together into one} (\all' hina sunagagˆi eis hen\). Purpose clause with \hina\ and the second aorist active subjunctive of \sunag“\. Caiaphas was thinking only of the Jewish people (\laou, ethnos\, verse 50|). The explanation and interpretation of John here follow the lead of the words of Jesus about the other sheep and the one flock in strkjv@10:16|. {That are scattered abroad} (\ta dieskorpismena\). Perfect passive articular participle of \diaskorpiz“\, late verb (Polybius, LXX) to scatter apart, to winnow grain from chaff, only here in John. The meaning here is not the Diaspora (Jews scattered over the world), but the potential children of God in all lands and all ages that the death of Christ will gather "into one" (\eis hen\). A glorious idea, but far beyond Caiaphas.

rwp@John:11:53 @{Songs:from that day} (\ap' ekeinˆs oun tˆs hˆmeras\). The raising of Lazarus brought matters to a head so to speak. It was now apparently not more than a month before the end. {They took counsel} (\ebouleusanto\). First aorist middle indicative of \bouleu“\, old verb to take counsel, in the middle voice for themselves, among themselves. The Sanhedrin took the advice of Caiaphas seriously and plotted the death of Jesus. {That they might put him to death} (\hina apoktein“sin auton\). Purpose clause with \hina\ and first aorist active subjunctive of \apoktein“\. It is an old purpose (5:18; strkjv@7:19; strkjv@8:44,59; strkjv@10:39; strkjv@11:8|) now revived with fresh energy due to the raising of Lazarus.

rwp@John:11:55 @{Was near} (\ˆn eggus\). See strkjv@2:13| for the same phrase. This last passover was the time of destiny for Jesus. {Before the passover to purify themselves} (\pro tou pascha hina hagnis“sin heautous\). Purpose clause with \hina\ and the first aorist active subjunctive of \hagniz“\, old verb from \hagnos\ (pure), ceremonial purification here, of course. All this took time. These came "from the country" (\ek tˆs ch“ras\), from all over Palestine, from all parts of the world, in fact. John shifts the scene to Jerusalem just before the passover with no record of the way that Jesus came to Jerusalem from Ephraim. The Synoptic Gospels tell this last journey up through Samaria into Galilee to join the great caravan that crossed over into Perea and came down on the eastern side of the Jordan opposite Jericho and then marched up the mountain road to Bethany and Bethphage just beside Jerusalem. This story is found in strkjv@Luke:17:11-19:28; strkjv@Mark:10:1-52; strkjv@Matthew:19:1-20:34|. John simply assumes the Synoptic narrative and gives the picture of things in and around Jerusalem just before the passover (11:56,57|).

rwp@John:11:56 @{They sought therefore for Jesus} (\ezˆtoun oun ton Iˆsoun\). Imperfect active of \zˆte“\ and common \oun\ of which John is so fond. They were seeking Jesus six months before at the feast of tabernacles (7:11|), but now they really mean to kill him. {As they stood in the temple} (\en t“i hier“i hestˆkotes\). Perfect active participle (intransitive) of \histˆmi\, a graphic picture of the various groups of leaders in Jerusalem and from other lands, "the knots of people in the Temple precincts" (Bernard). They had done this at the tabernacles (7:11-13|), but now there is new excitement due to the recent raising of Lazarus and to the public order for the arrest of Jesus. {That he will not come to the feast?} (\hoti ou mˆ elthˆi eis tˆn heortˆn;\). The form of the question (indirect discourse after \dokeite\) assumes strongly that Jesus will not (\ou mˆ\, double negative with second aorist active \elthˆi\ from \erchomai\) dare to come this time for the reason given in verse 57|.

rwp@John:11:57 @{The chief priests and the Pharisees} (\hoi archiereis kai hoi Pharisaioi\). The Sanhedrin. {Had given commandment} (\ded“keisan entolas\). Past perfect active of \did“mi\. {That he should shew it} (\hina mˆnusˆi\). Sub-final \hina\ with first aorist active subjunctive of \mˆnu“\, old verb to disclose, to report formally (Acts:23:30|). {If any man knew} (\ean tis gn“i\). Third-class condition with \ean\ and second aorist active subjunctive of \gin“sk“\. {Where he was} (\pou estin\). Indirect question with interrogative adverb and present indicative \estin\ retained like \gn“i\ and \mˆnusˆi\ after the secondary tense \ded“keisan\. {That they might take him} (\hop“s pias“sin auton\). Purpose clause with \hop“s\ instead of \hina\ and first aorist active subjunctive of \piaz“\ so often used before (7:44|, etc.).

rwp@John:12:2 @{Songs:they made him a supper there} (\epoiˆsan oun aut“i deipnon ekei\). Here again \oun\ is not inferential, but merely transitional. This supper is given by Mark (Mark:14:3-9|) and Matthew (Matthew:26:6-13|) just two days (Mark:14:1|) before the passover, that is on our Tuesday evening (beginning of Jewish Wednesday), while John mentions (12:2-9|) it immediately after the arrival of Jesus in Bethany (12:1|). One must decide which date to follow. Mark and Matthew and Luke follow it with the visit of Judas to the Sanhedrin with an offer to betray Jesus as if exasperated by the rebuke by Jesus at the feast. Bernard considers that John "is here more probably accurate." It all turns on John's purpose in putting it here. This is the last mention of Jesus in Bethany and he may have mentioned it proleptically for that reason as seems to me quite reasonable. Westcott notes that in chapter 12 John closes his record of the public ministry of the Lord relative to the disciples at this feast (1-11|), to the multitude in the triumphal entry (12-19|), to the world outside in the visit of the Greeks (20-36a|), and with two summary judgements (36b-50|). There is no further reason to refer to the feast in the house of another Simon when a sinful woman anointed Jesus (Luke:7:36-50|). It is no credit to Luke or to John with Mark and Matthew to have them all making a jumble like that. There were two anointings by two absolutely different women for wholly different purposes. See the discussion on Luke for further details. {And Martha served} (\kai hˆ Martha diˆkonei\). Imperfect active of \diakone“\, picturing Martha true to the account of her in strkjv@Luke:10:40| (\pollˆn diakonian\, \diakonein\ as here). But this fact does not show that Martha was the wife of this Simon at all. They were friends and neighbours and Martha was following her bent. It is Mark (Mark:14:3|) and Matthew (Matthew:26:6|) who mention the name of the host. It is not Simon the Pharisee (Luke:7:36|), but Simon the leper (Mark:14:3; strkjv@Matthew:26:6|) in whose house they meet. The name is common enough. The Simon in Luke was sharply critical of Jesus; this one is full of gratitude for what Jesus has done for him. {That sat at meat} (\t“n anakeimen“n\). "That lay back," reclined as they did, articular participle (ablative case after \ek\) of the common verb \anakeimai\. Perhaps Simon gave the feast partly in honour of Lazarus as well as of Jesus since all were now talking of both (John:12:9|). It was a gracious occasion. The guests were Jesus, the twelve apostles, and Martha, Mary, and Lazarus.

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:12:5 @{Sold} (\eprathˆ\). First aorist passive indicative of \piprask“\, old verb to sell (Matthew:13:46|). {For three hundred pence} (\triakosi“n dˆnari“n\). Genitive of price. Same item in strkjv@Mark:14:5|, while in strkjv@Matthew:26:9| it is simply "for much" (\pollou\). But all three have "given to the poor" (\edothˆ pt“chois\). First aorist passive indicative of \did“mi\ with dative case \pt“chois\ (note absence of the article, poor people), real beggars, mendicants (Matthew:19:21; strkjv@Luke:14:13|). But only John singles out Judas as the one who made the protest against this waste of money while Mark says that "some" had indignation and Matthew has it that "the disciples" had indignation. Clearly Judas was the spokesman for the group who chimed in and agreed with his protest. The amount here spent by Mary (ten guineas) would equal a day labourer's wages for a year (Dods).

rwp@John:12:7 @{Suffer her to keep it against the day of my burying} (\Aphes autˆn, hina eis tˆn hˆmeran tou entaphiasmou mou tˆrˆsˆi auto\). This reading (\hina tˆrˆsˆi\, purpose clause with \hina\ and first aorist active subjunctive of \tˆre“\) rather than that of the Textus Receptus (just \tetˆreken\, perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The \hina\ can be rendered as above after \aphes\ according to _Koin‚_ idiom or more probably: "Let her alone: it was that," etc. (supplying "it was"). Either makes good sense. The word \entaphiasmos\ is a later and rare substantive from the late verb \entaphiaz“\, to prepare for burial (Matthew:26:12; strkjv@John:19:40|), and means preparation for burial. In N.T. only here and strkjv@Mark:14:8|. "Preparation for my burial" is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (Mark:14:3|) says that she broke it and yet he adds (Mark:14:8|) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary's glory that she had some glimmering comprehension of Christ's death which none of the disciples possessed.

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

rwp@John:12:9 @{The common people} (\ho ochlos polus\). This is the right reading with the article \ho\, literally, "the people much or in large numbers." One is reminded of the French idiom. Gildersleeve (_Syntax_, p. 284) gives a few rare examples of the idiom \ho anˆr agathos\. Westcott suggests that \ochlos polus\ came to be regarded as a compound noun. This is the usual order in the N.T. rather than \polus ochlos\ (Robertson, _Grammar_, p. 774). Mark (Mark:12:37|) has \ho polus ochlos\. Moulton (_Proleg_., p. 84) terms \ho ochlos polus\ here and in verse 12| "a curious misplacement of the article." John's use of \ochlos\ is usually the common crowd as "riff-raff." {That he was} (\hoti estin\). Present active indicative retained in indirect discourse after the secondary tense (\egn“\, second aorist active indicative of \gin“sk“\). These "Jews" are not all hostile to Jesus as in strkjv@5:10; strkjv@6:41|, etc., but included some who were friendly (verse 11|). {But that they might see Lazarus also} (\all' hina kai ton Lazaron id“sin\). Purpose clause with \hina\ and second aorist active subjunctive of \hora“\. Motive enough to gather a great crowd, to see one raised from the dead (cf. verse 1| for the same phrase, "whom he had raised from the dead"). Some of the very witnesses of the raising of Lazarus will bear witness later (verse 17|). It was a tense situation.

rwp@John:12:10 @{The chief priests took counsel} (\ebouleusanto hoi archiereis\). First aorist middle indicative of \bouleu“\, old verb, seen already in strkjv@11:53| which see. The whole Sanhedrin (7:32|) had decided to put Jesus to death and had asked for information concerning him (11:57|) that might lead to his arrest, but the Sadducees were specially active now to accomplish the death of Lazarus also (\hina\ with first aorist active subjunctive of \apoktein“\ as in strkjv@11:53|). Perhaps they argued that, if they should kill both Jesus and Lazarus, then Lazarus would remain dead. The raising of Lazarus has brought matters to a crisis. Incidentally, it may be observed that here we may see the reason why the Synoptics do not tell the story of the raising of Lazarus, if he was still living (cf. the case of Malchus's name in strkjv@John:18:10|).

rwp@John:12:11 @{Because that} (\hoti\). Causal use of \hoti\. {By reason of him} (\di' auton\). "Because of him," regular idiom, accusative case with \dia\. {Went away} (\hupˆgon\). Cf. strkjv@6:67| for this verb. Inchoative imperfect active of \hupag“\, "began to withdraw" as happened at the time of the raising of Lazarus (11:45f.|) and the secession was still going on. {And believed on Jesus} (\kai episteuon eis ton Iˆsoun\). Imperfect active of \pisteu“\ (note aorist in strkjv@11:45|). There was danger of a mass movement of the people to Jesus.

rwp@John:12:12 @{On the morrow} (\tˆi epaurion\). Locative case. Supply \hˆmerƒi\ (day) after the adverb \epaurion\ ("on the tomorrow day"). That is on our Sunday, Palm Sunday. {A great multitude} (\ho ochlos polus\). Same idiom rendered "the common people" in verse 9| and should be so translated here. {That had come} (\ho elth“n\). Second aorist active participle, masculine singular of \erchomai\ agreeing with \ochlos\, "that came." {When they heard} (\akousantes\). First aorist active masculine plural participle of \akou“\, construction according to sense (plural, though \ochlos\ singular). {Was coming} (\erchetai\). Present middle indicative of \erchomai\ retained in indirect discourse after a secondary tense. It is a vivid picture. What they heard was: "Jesus is coming into Jerusalem." He is defying the Sanhedrin with all their public advertisement for him.

rwp@John:12:13 @{Took} (\elabon\). Second aorist active indicative of \lamban“\. {The branches of the palm-trees} (\ta baia t“n phoinik“n\). \Phoinix\ is an old word for palm-tree (Revelation:7:9| for the branches) and in strkjv@Acts:27:12| the name of a city. \Baion\ is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. strkjv@13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. strkjv@13:51 (cf. II Macc. strkjv@10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation:7:9|). Palm-trees grew on the Mount of Olives (Mark:11:8|) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, strkjv@Mark:11:9; strkjv@Matthew:21:9; strkjv@John:2:18|) cut the branches as they came (Matthew:21:8|). {To meet him} (\eis hupantˆsin aut“i\). Literally, {for a meeting} (\hupantˆsis\, late word from the verb \hupanta“\, strkjv@Matthew:8:28; strkjv@John:11:20,30; strkjv@12:18|, in the papyri, but only here in the N.T.) with him" (\aut“i\, associative instrumental case after \hupantˆsin\ as after the verb in verse 18|). It was a scene of growing excitement. {And cried out} (\kai ekraugazon\). Imperfect active of \kraugaz“\, old and rare verb (from \kraugˆ\) as in strkjv@Matthew:12:19; strkjv@John:19:15|. {Hosannah} (\H“sannah\). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by \S“son dˆ\ (Save now). {Blessed is he that cometh in the name of the Lord} (\eulogˆmenos ho erchomenos en onomati kuriou\). Perfect passive participle of \euloge“\. Quotation from strkjv@Psalms:118:25f.|, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra:3:1f.|). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" (\kai ho basileus tou Israˆl\) as Nathanael called him (1:49|). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke:19:38-40|), a thing that he prevented a year before in Galilee (John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in strkjv@Deuteronomy:21:5; strkjv@2Samuel:6:18; strkjv@1Kings:22:16; strkjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark:11:10|) adds "the kingdom that cometh" while Luke (19:38|) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33|)" (Bernard).

rwp@John:12:14 @{Found} (\heur“n\). Second aorist active participle of \heurisk“\. Through the disciples, of course, as in strkjv@Mark:11:2-6| (Matthew:21:2-3,6; strkjv@Luke:19:30f.|). {A young ass} (\onarion\). Late diminutive of \onos\, in Epictetus and the papyri (even the double diminitive, \onaridion\), only here in the N.T. See discussion of ¯Matthew:21:5| where \kai\ has been wrongly rendered "and" instead of "even." Rightly understood Matthew has Jesus riding only the colt like the rest.

rwp@John:12:15 @{Daughter of Zion} (\thugatˆr Si“n\). Nominative form (instead of \thugater\) but vocative case. The quotation is from strkjv@Zechariah:9:9| shortened. {Thy King cometh} (\ho basileus erchetai\). Prophetic futuristic present. The ass was the animal ridden in peace as the horse was in war (Judges:10:4; strkjv@12:14; strkjv@2Samuel:17:23; strkjv@19:26|). Zechariah pictures one coming in peace. Songs:the people here regarded Jesus as the Prince of Peace in the triumphal entry. {Sitting on an ass's colt} (\kathˆmenos epi p“lon onou\). Matthew (Matthew:21:6f.|) does speak of both the ass and the colt having garments put on them, but he does not say that Jesus "sat upon" both animals at once, for \epan“ aut“n\ (upon them) probably refers to the garments, not to the colts. When John wrote (end of the century), Jerusalem had fallen. Jesus will lament over Jerusalem (Luke:19:41ff.|). Songs:"Fear not" (\mˆ phobou\).

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

rwp@John:12:25 @{Loseth it} (\apolluei autˆn\). The second paradox. Present active indicative of \apollu“\. This great saying was spoken at various times as in strkjv@Mark:8:35| (Matthew:16:25; strkjv@Luke:9:24|) and strkjv@Mark:10:39| (Luke:17:33|). See those passages for discussion of \psuchˆ\ (life or soul). For "he that hateth his life" (\ho mis“n tˆn psuchˆn autou\) see the sharp contrasts in Luke strkjv@14:26-35| where \mise“\ is used of father, mother, wife, children, brothers, sisters, as well as one's own life. Clearly \mise“\ means "hate" when the issue is between Christ and the dearest things of life as happens when the choice is between martyrdom and apostasy. In that case one keeps his soul for eternal life by losing his life (\psuchˆ\, each time) here. That is the way to "guard" (\phulaxei\) life by being true to Christ. This is the second paradox to show Christ's philosophy of life.

rwp@John:12:27 @{My soul} (\hˆ psuchˆ mou\). The soul (\psuchˆ\) here is synonymous with spirit (\pneuma\) in strkjv@13:21|. {Is troubled} (\tetaraktai\). Perfect passive indicative of \tarass“\, used also in strkjv@11:33; strkjv@13:21| of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. strkjv@4:6|). The language is an echo of that in strkjv@Psalms:6:4; strkjv@42:7|. John does not give the agony in Gethsemane which the Synoptics have (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:22:42|), but it is quite beside the mark to suggest, as Bernard does, that the account here is John's version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ's life? {And what shall I say?} (\kai ti eip“;\). Deliberative subjunctive which expresses vividly "a genuine, if momentary indecision" (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. {Father, save me from this hour} (\pater, s“son me ek tˆs h“ras tautˆs\). Jesus began his prayers with "Father" (11:41|). Dods thinks that this should be a question also. Westcott draws a distinction between \ek\ (out of) and \apo\ (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets \ek\ in strkjv@Hebrews:5:7|, but that distinction will not stand, for in strkjv@John:1:44| \ek\ and \apo\ are used in the same sense and in the Synoptics (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:52:42|) we have \apo\. If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. {But for this cause came I unto this hour} (\alla dia touto ˆlthon eis tˆn h“ran tautˆn\). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning.

rwp@John:12:28 @{Father, glorify thy name} (\pater, doxason sou to onoma\). First aorist (note of urgency) active imperative of \doxaz“\ and in the sense of his death already in verses 16,23| and again in strkjv@13:31; strkjv@17:5|. This is the prayer of the \pneuma\ (or \psuchˆ\) as opposed to that of the \sarx\ (flesh) in verse 27|. The "name" (\onoma\) of God expresses the character of God (1:12; strkjv@5:43; strkjv@17:11|). Cf. strkjv@Matthew:6:9|. {A voice out of heaven} (\ph“nˆ ek tou ouranou\). This was the Father's answer to the prayer of Jesus for help. See already the Father's voice at the baptism of Jesus (Mark:1:11|) and at the transfiguration (Mark:9:7|). The rabbis called the audible voice of God _bath-qol_ (the daughter of a voice). {I have both glorified it and will glorify it again} (\kai edoxasa kai palin doxas“\). This definite assurance from the Father will nerve the soul of Jesus for the coming ordeal. Cf. strkjv@11:40| for \edoxasa\ and strkjv@13:31; strkjv@17:5| for \doxas“\.

rwp@John:12:29 @{That it had thundered} (\brontˆn gegonenai\). Perfect active infinitive of \ginomai\ in indirect discourse after \elegen\ and the accusative of general reference (\brontˆn\, thunder, as in strkjv@Mark:3:17|), "that thunder came to pass." Songs:the crowd "standing by" (\hest“s\, second perfect active participle of \histˆmi\), but Jesus understood his Father's voice. {An angel hath spoken to him} (\Aggelos aut“i lelalˆken\). Perfect active indicative of \lale“\. So, when Jesus spoke to Saul on the way to Damascus, those with Saul heard the voice, but did not understand (Acts:9:7; strkjv@22:9|).

rwp@John:12:32 @{And I, if I be lifted from the earth} (\kag“ an hups“th“ ek tˆs gˆs\). Note proleptic position of \eg“\ (I). Condition of third class (undetermined with prospect) with \an\ (=\ean\ here) with first aorist passive subjunctive of \hupso“\, the verb used in strkjv@3:14| of the brazen serpent and of the Cross of Christ as here and also in strkjv@8:28|. Westcott again presses \ek\ instead of \apo\ to make it refer to the ascension rather than to the Cross, a wrong interpretation surely. {Will draw all men unto myself} (\pantas helkus“ pros emauton\). Future active of \helku“\, late form of \helk“\, to draw, to attract. Jesus had already used this verb of the Father's drawing power (6:44|). The magnetism of the Cross is now known of all men, however little they understand the mystery of the Cross. By "all men" (\pantas\) Jesus does not mean every individual man, for some, as Simeon said (Luke:2:34|) are repelled by Christ, but this is the way that Greeks (verse 22|) can and will come to Christ, by the way of the Cross, the only way to the Father (14:6|).

rwp@John:12:33 @{Signifying} (\sˆmain“n\). Present active participle of \semain“\, old verb to give a sign (\sˆmeion\) as in strkjv@Acts:25:27|, and the whole phrase repeated in strkjv@18:32| and nearly so in strkjv@21:19|. The indirect question here and in strkjv@18:32| has the imperfect \emellen\ with present infinitive rather than the usual present \mellei\ retained while in strkjv@21:19| the future indicative \doxasei\ occurs according to rule. The point in \poi“i\ (qualitative relative in the instrumental case with \thanat“i\) is the Cross (lifted up) as the kind of death before Christ.

rwp@John:12:34 @{Out of the law} (\ek tou nomou\). That is, "out of the Scriptures" (10:34; strkjv@15:25|). {The Christ abideth forever} (\ho Christos menei eis ton ai“na\). Timeless present active indicative of \men“\, to abide, remain. Perhaps from strkjv@Psalms:89:4; strkjv@110:4; strkjv@Isaiah:9:7; strkjv@Ezekiel:37:25; strkjv@Daniel:7:14|. {How sayest thou?} (\p“s legeis su;\). In opposition to the law (Scripture). {The Son of man} (\ton huion tou anthr“pou\). Accusative case of general reference with the infinitive \hups“thˆnai\ (first aorist passive of \hupso“\ and taken in the sense of death by the cross as Jesus used it in verse 32|). Clearly the crowd understand Jesus to be "the Son of man" and take the phrase to be equivalent to "the Christ." This is the obvious way to understand the two terms in their reply, and not, as Bernard suggests, that they saw no connexion between "the Christ" (the Messiah) and "the Son of man." The use of "this" (\houtos\) in the question that follows is in contrast to verse 32|. The Messiah (the Son of man) abides forever and is not to be crucified as you say he "must" (\dei\) be.

rwp@John:12:35 @{Yet a little while is the light among you} (\eti mikron chronon to ph“s en humin estin\). \Chronon\ is the accusative of extent of time. Jesus does not argue the point of theology with the crowd who would not understand. He turns to the metaphor used before when he claimed to be the light of the world (8:12|) and urges that they take advantage of their privilege "while ye have the light" (\h“s to ph“s echete\). {That darkness overtake you not} (\hina mˆ skotia humas katalabˆi\). Purpose (negative) with \hina mˆ\ and second aorist active subjunctive of \katalamban“\. See this verb in strkjv@1:5|. In strkjv@1Thessalonians:5:4| this verb occurs with \hˆmera\ (day) overtaking one like a thief. {Knoweth not whither he goeth} (\ouk oiden pou hupagei\). See strkjv@11:10| for this idea and the same language in strkjv@1John:2:11|. The ancients did not have our electric street lights. The dark streets were a terror to travellers.

rwp@John:12:36 @{Believe in the light} (\pisteuete eis to ph“s\). That is, "believe in me as the Messiah" (8:12; strkjv@9:5|). {That ye may become sons of light} (\hina huioi ph“tos genˆsthe\). Purpose clause with \hina\ and second aorist subject of \ginomai\, to become. They were not "sons of light," a Hebrew idiom (cf. strkjv@17:12; strkjv@Luke:16:8| with the contrast), an idiom used by Paul in strkjv@1Thessalonians:5:5; strkjv@Ephesians:5:8|. It is equivalent to "enlightened men" (Bernard) and Jesus called his disciples the light of the world (Matthew:5:14|). {Hid himself from them} (\ekrubˆ ap' aut“n\). Second aorist passive indicative of \krupt“\, late form (in LXX) for old \ekruphˆ\, "was hidden from them," as in strkjv@8:59|. This part of verse 36| begins a new paragraph.

rwp@John:12:37 @{Though he had done so many signs before them} (\tosauta autou sˆmeia pepoiˆkotos emprosthen aut“n\). Genitive absolute with perfect active participle in concessive sense of \poie“\. {Yet they believed not on him} (\ouk episteuon eis auton\). No "yet" in the Greek. Negative imperfect active of \pisteu“\, "they kept on not believing on him," stubborn refusal in face of the light (verse 35|).

rwp@John:12:38 @{That might be fulfilled} (\hina plˆr“thˆi\). It is usually assumed that \hina\ here with the first aorist passive subjunctive of \plˆro“\ has its full telic force. That is probable as God's design, but it is by no means certain since \hina\ is used in the N.T. with the idea of result, just as _ut_ in Latin is either purpose or result, as in strkjv@John:6:7; strkjv@9:2; strkjv@1Thessalonians:5:4; strkjv@Galatians:5:17; strkjv@Romans:11:11| (Robertson, _Grammar_, p. 998). Paul in strkjv@Romans:10:16| quotes strkjv@Isaiah:53:1| as John does here but without \hina\. See strkjv@Romans:10:16| for discussion of the quotation. The next verse adds strength to the idea of design.

rwp@John:12:39 @{For this cause they could not believe} (\dia touto ouk edunanto pisteuein\). \Touto\ (this) seems to have a double reference (to what precedes and to what follows) as in strkjv@8:47|. The negative imperfect (double augment, \edunanto\) of \dunamai\. John is not absolving these Jews from moral responsibility, but only showing that the words of Isaiah "had to be fulfilled, for they were the expression of Divine foreknowledge " (Bernard).

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

rwp@John:12:42 @{Nevertheless even} (\hom“s mentoi kai\). For the old \hom“s\ see strkjv@1Corinthians:14:7; strkjv@Galatians:3:15| (only other examples in N.T.), here only with \mentoi\, "but yet," and \kai\, "even." In spite of what has just been said "many (\polloi\) even of the rulers" (recall the lonely shyness of Nicodemus in strkjv@3:1ff.|). These actually "believed on him" (\episteusan eis auton\) in their convictions, a remarkable statement as to the effect that Christ had in Jerusalem as the Sanhedrin plotted his death. Cf. Nicodemus and Joseph of Arimathea. {But because of the Pharisees} (\alla dia tous Pharisaious\). Like the whispered talk in strkjv@7:13| "because of the fear of the Jews." Once the Pharisees sneeringly asked the officers (7:48|): "Hath any one of the rulers believed on him?" And now "many of the rulers have believed on him." {They did not confess} (\ouch h“mologoun\). Negative imperfect in contrast to the punctiliar aorist \episteusan\. "They kept on not confessing." How like the cowardly excuses made today by those under conviction who refuse to step out for Christ. {Lest they should be put out of the synagogue} (\hina mˆ aposunag“goi gen“ntai\). Cf. strkjv@9:22| where this very word occurs in a purpose clause like this. Only once more in the N.T. (16:2|), a Jewish word not in profane authors. This ostracism from the synagogue was dreaded by the Jews and made cowards of these "believing elders." {More than} (\mallon ˆper\). They preferred the glory and praise of men more than the glory and praise of God. How \apropos\ these words are to some suave cowards today.

rwp@John:12:44 @{Cried and said} (\ekraxen kai eipen\). First aorist active indicative of \kraz“\, to cry aloud, and second aorist active of defective verb \er“\, to say. This is probably a summary of what Jesus had already said as in verse 36| John closes the public ministry of Jesus without the Synoptic account of the last day in the temple on our Tuesday (Mark:11:27-12:44; strkjv@Matthew:21:23-23:39; strkjv@Luke:20:1-21:4|). {Not on me, but on him} (\ou eis eme, alla eis ton\). "Not on me only, but also on," another example of exaggerated contrast like that in verse 30|. The idea of Jesus here is a frequent one (believing on Jesus whom the Father has sent) as in strkjv@3:17f.; strkjv@5:23f.,30,43; strkjv@7:16; strkjv@8:42; strkjv@13:20; strkjv@14:1; strkjv@Matthew:10:40; strkjv@Luke:9:48|.

rwp@John:12:46 @{I am come a light} (\Eg“ ph“s elˆlutha\). As in strkjv@3:19; strkjv@9:5; strkjv@8:12; strkjv@12:35|. Final clause (negative) also here (\hina mˆ meinˆi\, first aorist active subjunctive) as in strkjv@12:35|. Light dispels darkness.

rwp@John:12:47 @{If any one} (\ean tis\). Third-class condition with \ean\ and first aorist active subjunctive (\akousˆi\) of \akou“\ and same form (\phulaxˆi\) of \phulass“\ with negative \mˆ\. {But to save the world} (\all' hina s“s“ ton kosmon\). Purpose clause again (cf. \hina krin“\, just before) with \hina\ and first aorist active of s“z“. Exaggerated contrast again, "not so much to judge, but also to save." See strkjv@3:17| for same contrast. And yet Jesus does judge the world inevitably (8:15f.; strkjv@9:39|), but his primary purpose is to save the world (3:16|). See close of the Sermon on the Mount for the same insistence on hearing and keeping (obeying) the words of Jesus (Matthew:7:24,26|) and also strkjv@Luke:11:28|.

rwp@John:12:48 @{Rejecteth} (\athet“n\). Present active participle of \athete“\, late _Koin‚_ verb (from \athetos\, \a\ privative, and \tithˆmi\), to render null and void, only here in John, but see strkjv@Mark:6:26; strkjv@7:9|. {One that judgeth him} (\ton krinonta auton\). Articular present active participle of \krin“\. See same idea in strkjv@5:45; strkjv@9:50|. {The same} (\ekeinos\). "That" very word of Christ which one rejects will confront him and accuse him to the Father "at the last day" (\en tˆi eschatˆi hˆmerai\, this phrase peculiar to John). There is no escaping it. And yet Jesus himself will bear witness for or against the one whose conduct has already revealed his attitude towards the message of God (Matthew:10:32; strkjv@Luke:12:8f.|).

rwp@John:12:49 @{He hath given} (\ded“ken\). Perfect active indicative. Christ has permanent commission. {What I should say and what I should speak} (\ti eip“ kai ti lalˆs“\). Indirect question retaining the deliberative subjunctive (second aorist active \eip“\, first aorist active \lalˆs“\). Meyer and Westcott take \eip“\ to refer to the content and \lalˆs“\ more to the varying manner of delivery. Possibly so.

rwp@John:13:1 @{Now before the feast of the passover} (\pro de tˆs heortˆs tou pascha\). Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my _Harmony of the Gospels_, pp. 279-84, and David Smith's _In the Days of His Flesh_, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in strkjv@John:13:1-30| is the real passover meal described by the Synoptics also (Mark:14:18-21; strkjv@Matthew:26:21-25; strkjv@Luke:22:21-23|), followed by the institution of the Lord's Supper. Thus understood verse 1| here serves as an introduction to the great esoteric teaching of Christ to the apostles (John:13:2-17:26|), called by Barnas Sears _The Heart of Christ_. This phrase goes with the principal verb \ˆgapˆsen\ (loved). {Knowing} (\eid“s\). Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced "his hour" (\autou hˆ h“ra\). See strkjv@18:4; strkjv@19:28| for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on strkjv@12:23| for use before by Jesus. {That he should depart} (\hina metabˆi\). Sub-final use of \hina\ with second aorist active subjunctive of \metabain“\, old word, to go from one place to another, here (5:24; strkjv@1John:3:14|) to go from this world (8:23|) back to the Father from whom he had come (14:12,28; strkjv@16:10,28; strkjv@17:5|). {His own which were in the world} (\tous idious tous en t“i kosm“i\). His own disciples (17:6,9,11|), those left in the world when he goes to the Father, not the Jews as in strkjv@1:11|. See strkjv@Acts:4:23; strkjv@1Timothy:5:8| for the idiom. John pictures here the outgoing of Christ's very heart's love (chs. strkjv@John:13-17|) towards these men whom he had chosen and whom he loved "unto the end" (\eis telos\) as in strkjv@Matthew:10:22; strkjv@Luke:18:15|, but here as in strkjv@1Thessalonians:2:16| rather "to the uttermost." The culmination of the crisis ("his hour") naturally drew out the fulness of Christ's love for them as is shown in these great chapters (John:13-17|).

rwp@John:13:2 @{During supper} (\deipnou ginomenou\). Correct text, present middle participle of \ginomai\ (not \genomenou\, second aorist middle participle, "being ended") genitive absolute. Verse 4| shows plainly that the meal was still going on. {The devil having already put} (\tou diabolou ˆdˆ beblˆkotos\). Another genitive absolute without a connective (asyndeton), perfect active participle of \ball“\, to cast, to put. Luke (Luke:22:3|) says that Satan entered Judas when he offered to betray Jesus. Hence John's "already" (\ˆdˆ\) is pertinent. John repeats his statement in verse 27|. In strkjv@John:6:70| Jesus a year ago had seen that Judas was a devil. {To betray him} (\hina paradoi auton\). Cf. strkjv@Acts:5:3|. Purpose clause with \hina\ and second aorist active subjunctive of \paradid“mi\ (form in \-oi\ as in strkjv@Mark:14:10| rather than the usual \-“i\ in strkjv@Luke:22:4|). Satan had an open door by now into the heart of Judas.

rwp@John:13:3 @{Knowing} (\eid“s\). Repeated from verse 1|, accenting the full consciousness of Jesus. {Had given} (\ed“ken\). Songs:Aleph B L W, aorist active instead of \ded“ken\ (perfect active) of \did“mi\. Cf. strkjv@3:31| for a similar statement with \en\ instead of \eis\. See strkjv@Matthew:11:27| (Luke:10:22|) and strkjv@28:18| for like claim by Jesus to complete power. {And that he came forth from God, and goeth unto God} (\kai hoti apo theou exˆlthen kai pros ton theon hupagei\). See plain statement by Jesus on this point in strkjv@16:28|. The use of \pros ton theon\ recalls the same words in strkjv@1:1|. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act.

rwp@John:13:4 @{Riseth from supper} (\egeiretai ek tou deipnou\). Vivid dramatic present middle indicative of \egeir“\. From the couch on which he was reclining. {Layeth aside} (\tithˆsin\). Same dramatic present active of \tithˆmi\. {His garments} (\ta himatia\). The outer robe \tallith\ (\himation\) and with only the tunic (\chit“n\) on "as one that serveth" (Luke:22:27|). Jesus had already rebuked the apostles for their strife for precedence at the beginning of the meal (Luke:22:24-30|). {A towel} (\lention\). Latin word _linteum_, linen cloth, only in this passage in the N.T. {Girded himself} (\diez“sen heauton\). First aorist active indicative of \diaz“nnu“\ (\-umi\), old and rare compound (in Plutarch, LXX, inscriptions, and papyri), to gird all around. In N.T. only in John (13:4,5; strkjv@21:7|). Did Peter not recall this incident when in strkjv@1Peter:5:5| he exhorts all to "gird yourselves with humility" (\tˆn tapeinophrosunˆn egkomb“sasthe\)?

rwp@John:13:5 @{Poureth} (\ballei\). Vivid present again. Literally, "putteth" (as in verse 2|, \ball“\). {Into the basin} (\eis ton niptˆra\). From verb \nipt“\ (later form of \niz“\ in this same verse and below) to wash, found only here and in quotations of this passage. Note the article, "the basin" in the room. {Began to wash} (\ˆrxato niptein\). Back to the aorist again as with \diez“sen\ (verse 4|). \Nipt“\ was common for washing parts of the body like the hands or the feet. {To wipe} (\ekmassein\). "To wipe off" as in strkjv@12:3|. {With the towel} (\t“i lenti“i\). Instrumental case and the article (pointing to \lention\ in verse 4|). {Wherewith} (\h“i\). Instrumental case of the relative \ho\. {He was girded} (\ˆn diez“smenos\). Periphrastic past perfect of \diaz“nnu“\ for which verb see verse 4|.

rwp@John:13:8 @{Thou shalt never wash my feet} (\ou mˆ nipsˆis mou tous podas eis ton ai“na\). Strong double negative \ou mˆ\ with first aorist active subjunctive of \nipt“\ with \eis ton ai“na\ (for ever) added and \mou\ (my) made emphatic by position. Peter's sudden humility should settle the issue, he felt. {If I wash thee not} (\ean mˆ nips“ se\). Third-class condition with \ean mˆ\ (negative). Jesus picks up the challenge of Peter whose act amounted to irreverence and want of confidence. "The first condition of discipleship is self-surrender" (Westcott). Songs:"Jesus, waiting with the basin" (Dods), concludes. {Thou hast no part with me} (\ouk echeis meros met' emou\). Not simply here at the supper with its fellowship, but in the deeper sense of mystic fellowship as Peter was quick to see. Jesus does not make foot-washing essential to spiritual fellowship, but simply tests Peter's real pride and mock-humility by this symbol of fellowship.

rwp@John:13:9 @{Not my feet only, but also my hands and my head} (\mˆ tous podas mou monon alla kai tas cheiras kai tˆn kephalˆn\). Nouns in the accusative case object of \nipson\ understood. Peter's characteristic impulsiveness that does not really understand the Master's act. "A moment ago he told his Master He was doing too much: now he tells Him He is doing too little" (Dods).

rwp@John:13:10 @{He that is bathed} (\ho leloumenos\). Perfect passive articular participle of \lou“\, to bathe the whole body (Acts:9:37|). {Save to wash his feet} (\ei mˆ tous podas nipsasthai\). Aleph and some old Latin MSS. have only \nipsasthai\, but the other words are genuine and are really involved by the use of \nipsasthai\ (first aorist middle infinitive of \nipt“\, to wash parts of the body) instead of \lousasthai\, to bathe the whole body (just used before). The guest was supposed to bathe (\lou“\) before coming to a feast and so only the feet had to be washed (\nipt“\) on removing the sandals. {Clean} (\katharos\). Because of the bath. For \katharos\ meaning external cleanliness see strkjv@Matthew:23:26; strkjv@27:59;| but in strkjv@John:15:3| it is used for spiritual purity as here in "ye are clean" (\katharoi\). {Every whit} (\holos\). All of the body because of the bath. For this same predicate use of \holos\ see strkjv@9:34|. {But not all} (\all' ouchi pantes\). Strongly put exception (\ouchi\). Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mark:14:11|). A year ago Jesus knew that Judas was a devil and said to the apostles: "One of you is a devil" (6:64,70|). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do.

rwp@John:13:12 @{Sat down again} (\anepesen palin\). Second aorist active indicative of \anapipt“\, old compound verb to fall back, to lie down, to recline. \Palin\ (again) can be taken either with \anepesen\, as here, or with \eipen\ (he said again). {Know ye what I have done to you?} (\gin“skete ti pepoiˆka humin;\). "Do ye understand the meaning of my act?" Perfect active indicative of \poie“\ with dative case (\humin\). It was a searching question, particularly to Simon Peter and Judas.

rwp@John:13:13 @{Ye} (\humeis\). Emphatic. {Call me} (\ph“neite me\). "Address me." \Ph“ne“\ regular for addressing one with his title (1:48|). {Master} (\Hosea:didaskalos\). Nominative form (not in apposition with \me\ accusative after \ph“neite\), but really vocative in address with the article (called titular nominative sometimes) like \Hosea:Kurios kai ho theos mou\ in strkjv@20:28|. "Teacher." See strkjv@11:28| for Martha's title for Jesus to Mary. {Lord} (\Hosea:Kurios\). Another and separate title. In strkjv@1:38| we have \Didaskale\ (vocative form) for the Jewish \Rabbei\ and in strkjv@9:36,38| \Kurie\ for the Jewish _Mari_. It is significant that Jesus approves (\kal“s\, well) the application of both titles to himself as he accepts from Thomas the terms \kurios\ and \theos\. {For I am} (\eimi gar\). Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about "the peril of worshipping Jesus!"

rwp@John:13:14 @{If I then} (\ei oun eg“\). Argumentative sense of \oun\ (therefore). Condition of first class, assumed to be true, with first aorist active indicative of \nipt“\, "If I, being what I am, washed your feet" (as I did). {Ye also ought} (\kai humeis opheilete\). The obligation rests on you _a fortiori_. Present active indicative of the old verb \opheil“\, to owe a debt (Matthew:18:30|). The mutual obligation is to do this or any other needed service. The widows who washed the saints' feet in strkjv@1Timothy:5:10| did it "as an incident-of their hospitable ministrations" (Bernard). Up to 1731 the Lord High Almoner in England washed the feet of poor saints (_pedilavium_) on Thursday before Easter, a custom that arose in the fourth century, and one still practised by the Pope of Rome.

rwp@John:13:18 @{Not of you all} (\ou peri pant“n\). As in verse 11|, he here refers to Judas whose treachery is no surprise to Jesus (6:64,70|). {Whom I have chosen} (\tinas exelexamˆn\). Indirect question, unless \tinas\ is here used as a relative like \hous\. The first aorist middle indicative of \ekleg“\ is the same form used in strkjv@6:70|. Jesus refers to the choice (Luke:6:13| \eklexamenos\, this very word again) of the twelve from among the large group of disciples. \That the scripture might be fulfilled\ (\all' hina hˆ graphˆ plˆr“thˆi\). See the same clause in strkjv@17:12|. Purpose clause with \hina\ and first aorist passive subjunctive of \plˆro“\. This treachery of Judas was according to the eternal counsels of God (12:4|), but none the less Judas is responsible for his guilt. For a like elliptical clause see strkjv@9:3; strkjv@15:25|. The quotation is from the Hebrew of strkjv@Psalms:41:9|. {He that eateth} (\ho tr“g“n\). Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (6:54,56,57,58; strkjv@13:18|) and strkjv@Matthew:26:38|. LXX has here \ho esthi“n\. {Lifted up his heel against me} (\epˆren ep' eme tˆn pternan autou\). First aorist active indicative of \epair“\. \Pterna\, old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet.

rwp@John:13:19 @{From henceforth} (\ap' arti\). "From now on," as in strkjv@14:7; strkjv@Matthew:23:39; strkjv@Revelation:14:13|. {Before it come to pass} (\pro tou genesthai\). \Pro\ with ablative of the articular second aorist middle infinitive \ginomai\ (before the coming to pass). {When it is come to pass} (\hotan genˆtai\). Indefinite relative clause with \hotan\ and the second aorist middle subjunctive of \ginomai\, "whenever it does come to pass." {That ye may believe} (\hina pisteuˆte\). Purpose clause with \hina\ and present active subjunctive of \pisteu“\, "that ye may keep on believing." Cf. strkjv@Isaiah:48:5|. {That I am he} (\hoti eg“ eimi\). As Jesus has repeatedly claimed to be the Messiah (8:24,58|, etc.). Cf. also strkjv@14:29| (\pisteusˆte\ here); strkjv@16:4|.

rwp@John:13:21 @{He was troubled in the spirit} (\etarachthˆ toi pneumati\). First aorist passive indicative of \tarass“\ and the locative case of \pneuma\. See already strkjv@11:33; strkjv@12:27| for this use of \tarass“\ for the agitation of Christ's spirit. In strkjv@14:1,27| it is used of the disciples. Jesus was one with God (5:19|) and yet he had our real humanity (1:14|). {Testified} (\emarturˆsen\). First aorist active indicative of \marture“\, definite witness as in strkjv@4:44; strkjv@18:37|. {One of you shall betray me} (\heis ex hum“n parad“sei me\). Future active of \paradid“mi\, to betray, the word so often used of Judas. This very language occurs in strkjv@Mark:14:18; strkjv@Matthew:26:21| and the idea in strkjv@Luke:22:21|. Jesus had said a year ago that "one of you is a devil" (John:6:70|), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples.

rwp@John:13:24 @{Beckoneth} (\neuei\). Old verb to nod, in N.T. only here and strkjv@Acts:24:10|. They were all looking in surprise at each other. {Tell us who it is of whom he speaketh} (\eipe tis estin peri hou legei\). Second aorist active imperative with indirect question (\tis\) and relative clause (\peri hou\). Peter was cautious, but could not contain his curiosity. John in front of Jesus was in a favourable position to have a whispered word with him. {Breast} (\stˆthos\). As in strkjv@21:20; strkjv@Luke:18:13| in place of \kolpon\ (verse 23|). This is the moment represented in Leonardo da Vinci's "Last Supper," only he shows the figures like the monks for whom he painted it.

rwp@John:13:25 @{He} (\ekeinos\). "That one" (John). {Leaning back} (\anapes“n\). Second aorist active participle of \anapipt“\, to fall back. {As he was} (\hout“s\). "Thus." It was easily done.

rwp@John:13:26 @{He} (\ekeinos\). Emphatic pronoun again. {For whom I shall dip the sop} (\h“i eg“ baps“ to ps“mion\). Dative case of the relative (\h“i\) and future active of \bapt“\, to dip (Luke:16:24|). \Ps“mion\ is a diminutive of \ps“mos\, a morsel, a common _Koin‚_ word (in the papyri often), in N.T. only in this passage. It was and is in the orient a token of intimacy to allow a guest to dip his bread in the common dish (cf. strkjv@Ruth:2:14|). Songs:Mark:14:20|. Even Judas had asked: "Is it I?" (Mark:14:19; strkjv@Matthew:26:22|). {Giveth it to Judas} (\did“sin Ioudƒi\). Unobserved by the others in spite of Christ's express language, because "it was so usual a courtesy" (Bernard), "the last appeal to Judas' better feeling" (Dods). Judas now knew that Jesus knew his plot.

rwp@John:13:27 @{Then entered Satan into him} (\tote eisˆlthen eis ekeinon ho Satanas\). The only time the word Satan occurs in the Gospel. As he had done before (13:2; strkjv@Luke:22:3|) until Christ considered him a devil (6:70|). This is the natural outcome of one who plays with the devil. {That thou doest, do quickly} (\Hosea:poieis poiˆson tacheion\). Aorist active imperative of \poie“\. "Do more quickly what thou art doing." \Tacheion\ is comparative of \tache“s\ (John:11:31|) and in N.T. only here, strkjv@20:4; strkjv@Hebrews:13:19,23|. See the eagerness of Jesus for the passion in strkjv@Luke:12:50|.

rwp@John:13:28 @{No one knew} (\oudeis egn“\). Second aorist active indicative of \gin“sk“\. The disciples had not yet perceived the treacherous heart of Judas.

rwp@John:13:29 @{Some thought} (\tines edokoun\). Imperfect active of \doke“\. Mere inference in their ignorance. {The bag} (\to gl“ssokomon\). See on ¯12:6| for this word. {What things we have need of} (\h“n chreian echomen\). Antecedent (\tauta\) of the relative (\hon\) not expressed. {For the feast} (\eis tˆn heortˆn\). The feast of unleavened bread beginning after the passover meal and lasting eight days. If this was twenty-four hours ahead of the passover meal, there was no hurry for next day would be in ample time. {Or that he should give something to the poor} (\ˆ tois pt“chois hina ti d“i\). Another alternative in their speculation on the point. Note prolepsis of \tois pt“chois\ (dative case) before \hina d“i\ (final clause with \hina\ and second aorist active subjunctive of \did“mi\).

rwp@John:13:30 @{Having received the sop} (\lab“n to ps“mion\). Second aorist active participle of \lamban“\. Judas knew what Jesus meant, however ignorant the disciples. Songs:he acted "straightway" (\euthus\). {And it was night} (\ˆn de nux\). Darkness falls suddenly in the orient. Out into the terror and the mystery of this dreadful night (symbol of his devilish work) Judas went.

rwp@John:13:31 @{Now} (\nun\). Now at last, the crisis has come with a sense of deliverance from the presence of Judas and of surrender to the Father's will (Westcott). {Is glorified} (\edoxasthˆ\). First aorist passive of \doxaz“\, consummation of glory in death both for the Son and the Father. For this verb in this sense see already strkjv@7:39; strkjv@12:16| and later strkjv@17:3|. Four times here in verses 31f|.

rwp@John:13:34 @{New} (\kainˆn\). First, in contrast with the old (\archaios\, \palaios\), the very adjective used in strkjv@1John:2:7|) of the "commandment" (\entolˆn\) at once called old (\palaia\). They had had it a long time, but the practice of it was new. Jesus does not hesitate, like the Father, to give commandments (15:10,12|). {That ye love one another} (\hina agapƒte allˆlous\). Non-final use of \hina\ with present active subjunctive of \agapa“\, the object clause being in the accusative case in apposition with \entolˆn\. Note the present tense (linear action), "keep on loving." {Even as} (\kath“s\). The measure of our love for another is set by Christ's love for us.

rwp@John:13:37 @{"Why can I not follow thee even now?"} (\dia ti ou dunamai soi akolouthein arti;\). The use of \arti\ (right now, this minute) instead of \nun\ (at this time, verse 36|) illustrates the impatience of Peter. {I will lay down my life for thee} (\ten psuchˆn mou huper sou thˆs“\). Future active indicative of \tithˆmi\. Peter, like the rest, had not yet grasped the idea of the death of Christ, but, like Thomas (11:16|), he is not afraid of danger. He had heard Christ's words about the good shepherd (10:11|) and knew that such loyalty was the mark of a good disciple.

rwp@John:13:38 @{Wilt thou lay down?} (\thˆseis;\). Jesus picks up Peter's very words and challenges his boasted loyalty. See such repetition in strkjv@16:16f.,31; strkjv@21:17|. {Shall not crow} (\ph“nˆsˆi\). Aorist active subjunctive of \ph“ne“\, to use the voice, used of animals and men. Note strong double negative \ou mˆ\. Mark adds \dis\ (twice). John's report is almost identical with that in strkjv@Luke:22:34|. The other disciples joined in Peter's boast (Mark:14:31; strkjv@Matthew:26:35|). {Till thou hast denied} (\he“s hou arnˆsˆi\). Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction \he“s hou\ (until which time), "till thou deny or deniest" (_futurum exactum_ needless). Peter is silenced for the present. They all "sat astounded and perplexed" (Dods).

rwp@John:14:1 @{Let not your heart be troubled} (\mˆ tarassesth“ hum“n hˆ kardia\). Not here the physical organ of life (Luke:21:34|), but the seat of spiritual life (\pneuma, psuchˆ\), the centre of feeling and faith (Romans:10:10|), "the focus of the religious life" (Vincent) as in strkjv@Matthew:22:37|. See these words repeated in strkjv@14:27|. Jesus knew what it was to have a "troubled" heart (11:33; strkjv@13:31|) where \tarass“\ is used of him. Plainly the hearts of the disciples were tossed like waves in the wind by the words of Jesus in strkjv@13:38|. {Ye believe... believe also} (\pisteuete... kai pisteuete\). Songs:translated as present active indicative plural second person and present active imperative of \pisteu“\. The form is the same. Both may be indicative (ye believe... and ye believe), both may be imperative (believe... and believe or believe also), the first may be indicative (ye believe) and the second imperative (believe also), the first may be imperative (keep on believing) and the second indicative (and ye do believe, this less likely). Probably both are imperatives (Mark:11:22|), "keep on believing in God and in me."

rwp@John:14:2 @{Mansions} (\monai\). Old word from \men“\, to abide, abiding places, in N.T. only here and verse 23|. There are many resting-places in the Father's house (\oikia\). Christ's picture of heaven here is the most precious one that we possess. It is our heavenly home with the Father and with Jesus. {If it were not so} (\ei de mˆ\). Ellipsis of the verb (Mark:2:21; strkjv@Revelation:2:5,16; strkjv@John:14:11|). Here a suppressed condition of the second class (determined as unfulfilled) as the conclusion shows. {I would have told you} (\eipon an humin\). Regular construction for this apodosis (\an\ and aorist--second active--indicative). {For I go} (\hoti poreuomai\). Reason for the consolation given, futuristic present middle indicative, and explanation of his words in strkjv@13:33| that puzzled Peter so (13:36f.|). {To prepare a place for you} (\hetoimasai topon humin\). First aorist active infinitive of purpose of \hetoimaz“\, to make ready, old verb from \hetoimos\. Here only in John, but in strkjv@Mark:10:40| (Matthew:20:23|). It was customary to send one forward for such a purpose (Numbers:10:33|). Songs:Jesus had sent Peter and John to make ready (this very verb) for the passover meal (Mark:14:12; strkjv@Matthew:26:17|). Jesus is thus our Forerunner (\prodromos\) in heaven (Hebrews:6:20|).

rwp@John:14:16 @{And I will pray the Father} (\kag“ er“tˆs“ ton patera\). \Er“ta“\ for prayer, not question (the old use), also in strkjv@16:23| (prayer to Jesus in same sense as \aite“\), 26| (by Jesus as here); strkjv@17:9| (by Jesus), "make request of." {Another Comforter} (\allon paraklˆton\). Another of like kind (\allon\, not \heteron\), besides Jesus who becomes our Paraclete, Helper, Advocate, with the Father (1John:2:1|, Cf. strkjv@Romans:8:26f.|). This old word (Demosthenes), from \parakale“\, was used for legal assistant, pleader, advocate, one who pleads another's cause (Josephus, Philo, in illiterate papyrus), in N.T. only in John's writings, though the idea of it is in strkjv@Romans:8:26-34|. Cf. Deissmann, _Light, etc._, p. 336. Songs:the Christian has Christ as his Paraclete with the Father, the Holy Spirit as the Father's Paraclete with us (John:14:16,26; strkjv@15:26; strkjv@16:7; strkjv@1John:2:1|). {For ever} (\eis ton ai“na\). This the purpose (\hina\) in view and thus Jesus is to be with his people here forever (Matthew:28:20|). See strkjv@4:14| for the idiom.

rwp@John:14:18 @{I will not leave} (\ouk aphˆs“\). Future active of \aphiˆmi\, to send away, to leave behind. {Desolate} (\orphanous\). Old word (\orphos\, Latin _orbus_), bereft of parents, and of parents bereft of children. Common in papyri of orphan children. In strkjv@13:33| Jesus called the disciples \teknia\ (little children), and so naturally the word means "orphans" here, but the meaning may be "helpless" (without the other Paraclete, the Holy Spirit). The only other N.T. example is in strkjv@James:1:27| where it means "fatherless." {I come} (\erchomai\). Futuristic present as in verse 3|.

rwp@John:14:19 @{But ye behold me} (\humeis de the“reite me\). Emphatic position of \humeis\ (ye) in contrast to the blind, unseeing world. Cf. strkjv@13:33; strkjv@16:10,16|. {Because I live, ye shall live also} (\hoti eg“ z“ kai humeis zˆsete\). This is our blessed guarantee of immortal, eternal life, the continued living of Jesus. He is the surety of a better covenant (Hebrews:7:22|), the Risen Christ Jesus. He had said it before (6:57|).

rwp@John:14:20 @{In that day} (\en ekeinˆi tˆi hˆmerƒi\). The New Dispensation of the Holy Spirit, beginning with Christ's Resurrection and the Coming of the Holy Spirit at pentecost. {Shall know} (\gn“sesthe\). Future middle of \gin“sk“\. Chapters 1 to 3 of Acts bear eloquent witness to these words.

rwp@John:14:21 @{He it is that loveth me} (\ekeinos estin ho agap“n me\). Emphatic demonstrative pronoun \ekeinos\: "that is the one who loves me." {And will manifest myself unto him} (\kai emphanis“ aut“i emauton\). Future active of \emphaniz“\, old verb from \emphanˆs\ (Acts:10:40; strkjv@Romans:10:20|). The Unseen and Risen Christ will be a real and spiritual Presence to the obedient and loving believer.

rwp@John:14:27 @{My peace} (\eirˆnˆn tˆn emˆn\). This is Christ's bequest to the disciples before he goes, the _shalom_ of the orient for greeting and parting, used by Jesus in his appearances after the resurrection (20:19,21,26|) as in strkjv@2John:1:3; strkjv@3John:1:14|, but here and in strkjv@16:33| in the sense of spiritual peace such as only Christ can give and which his Incarnation offers to men (Luke:2:14|). {Neither let it be fearful} (\medˆ deiliat“\). Added to the prohibition in verse 1|, only N.T. example of \deilia“\ (rare word in Aristotle, in a papyrus of one condemned to death), common in LXX, like palpitating of the heart (from \deilos\).

rwp@John:14:28 @{I go away, and I come} (\hupag“ kai erchomai\), both futuristic presents (7:33; strkjv@14:3,18|). {If ye loved me} (\ei ˆgapƒte me\). Second-class condition with the imperfect active of \agapa“\ referring to present time, implying that the disciples are not loving Jesus as they should. {Ye would have rejoiced} (\echarˆte an\). Second aorist passive indicative of \chair“\ with \an\, conclusion of second-class condition referring to past time, "Ye would already have rejoiced before this" at Christ's going to the Father (verse 12|). {Greater than I} (\meiz“n mou\). Ablative case \mou\ after the comparative \meiz“n\ (from positive \megas\). The filial relation makes this necessary. Not a distinction in nature or essence (cf. strkjv@10:30|), but in rank in the Trinity. No Arianism or Unitarianism here. The very explanation here is proof of the deity of the Son (Dods).

rwp@John:14:31 @{But that the world may know} (\all' hina gn“i ho kosmos\). Purpose clause with \hina\ and the second aorist active subjunctive of \gin“sk“\. Elliptical construction (cf. strkjv@9:3; strkjv@13:18; strkjv@15:25|). "But I surrendered myself to death," etc., before \hina\. {Arise, let us go hence} (\egeiresthe, ag“men enteuthen\). Imperative present middle of \egeir“\ and the volitive (hortatory) subjunctive \ag“men\ (the word used in strkjv@11:7,16|) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane.

rwp@John:15:2 @{Branch} (\klˆma\). Old word from \kla“\, to break, common in LXX for offshoots of the vine, in N.T. only here (verses 2-6|), elsewhere in N.T. \klados\ (Mark:4:32|, etc.), also from \kla“\, both words meaning tender and easily broken parts. {In me} (\en emoi\). Two kinds of connexion with Christ as the vine (the merely cosmic which bears no fruit, the spiritual and vital which bears fruit). The fruitless (not bearing fruit, \mˆ pheron karpon\) the vine-dresser "takes away" (\airei\) or prunes away. Probably (Bernard) Jesus here refers to Judas. {Cleanseth} (\kathairei\). Present active indicative of old verb \kathair“\ (clean) as in verse 3|, only use in N.T., common in the inscriptions for ceremonial cleansing, though \kathariz“\ is more frequent (Hebrews:10:2|). {That it may bear more fruit} (\hina karpon pleiona pherˆi\). Purpose clause with \hina\ and present active subjunctive of \pher“\, "that it may keep on bearing more fruit" (more and more). A good test for modern Christians and church members.

rwp@John:15:4 @{Abide in me} (\meinate en emoi\). Constative aorist active imperative of \men“\. The only way to continue "clean" (pruned) and to bear fruit is to maintain vital spiritual connexion with Christ (the vine). Judas is gone and Satan will sift the rest of them like wheat (Luke:22:31f.|). Blind complacency is a peril to the preacher. {Of itself} (\aph' heautou\). As source (from itself) and apart from the vine (cf. strkjv@17:17|). {Except it abide} (\ean mˆ menˆi\). Condition of third class with \ean\, negative \mˆ\, and present active (keep on abiding) subjunctive of \men“\. Same condition and tense in the application, "except ye abide in me."

rwp@John:15:5 @{Ye the branches} (\humeis ta klˆmata\). Jesus repeats and applies the metaphor of verse 1|. {Apart from me} (\ch“ris emou\). See strkjv@Ephesians:2:12| for \ch“ris Christou\. There is nothing for a broken off branch to do but wither and die. For the cosmic relation of Christ see strkjv@John:1:3| (\ch“ris autou\).

rwp@John:15:6 @{He is cast forth} (\eblˆthˆ ex“\). Timeless or gnomic use of the first aorist passive indicative of \ball“\ as the conclusion of a third-class condition (see also verses 4,7| for the same condition, only constative aorist subjunctive \meinˆte\ and \meinˆi\ in verse 7|). The apostles are thus vividly warned against presumption. Jesus as the vine will fulfil his part of the relation as long as the branches keep in vital union with him. {As a branch} (\h“s to klˆma\). {And is withered} (\exˆranthˆ\). Another timeless first aorist passive indicative, this time of \xˆrain“\, same timeless use in strkjv@James:1:11| of grass, old and common verb. They gather (\sunagousin\). Plural though subject not expressed, the servants of the vine-dresser gather up the broken off branches. {Are burned} (\kaietai\). Present passive singular of \kai“\, to burn, because \klˆmata\ (branches) is neuter plural. See this vivid picture also in strkjv@Matthew:13:41f.,49f|.

rwp@John:15:7 @{Ask whatsoever ye will} (\ho ean thelˆte aitˆsasthe\). Indefinite relative with \ean\ and present active subjunctive of \thel“\, to wish, to will, and aorist middle imperative of \aite“\, to ask. This astounding command and promise (\genˆsetai\, future middle of \ginomai\, it will come to pass) is not without conditions and limitations. It involves such intimate union and harmony with Christ that nothing will be asked out of accord with the mind of Christ and so of the Father. Christ's name is mentioned in strkjv@15:16|; cf. strkjv@14:13; strkjv@16:23|.

rwp@John:15:8 @{Herein} (\en tout“i\). That is in the vital union and the much fruit bearing. It points here backwards and forwards. {Is glorified} (\edoxasthˆ\). Another gnomic or timeless first aorist passive indicative. {Bear} (\pherete\). Present active subjunctive, "keep on bearing" much fruit. {And so shall ye be} (\kai genˆsesthe\). Rather "become." Future middle indicative of \ginomai\, though B D L read \genˆsthe\ (after \hina\ like \pherˆte\). "Become" my disciples (learners) in the fullest sense of rich fruit-bearing according to the text in

rwp@John:15:9 @{Abide} (\meinate\). Constative first aorist active imperative of \men“\, summing up the whole. {In my love} (\en tˆi agapˆi tˆi emˆi\). Subjunctive possessive pronoun, "in the love that I have for you." Our love for Christ is the result of Christ's love for us and is grounded at bottom in the Father's love for the world (3:16|). John has \emos\ 37 times and always in the words of Jesus (Bernard). But he uses \mou\ also (verse 10|).

rwp@John:15:10 @{Ye will abide} (\meneite\). Future tense of \men“\, conclusion of the third-class condition (\ean\ and first aorist active subjunctive \tˆrˆsˆte\). The correlative of strkjv@14:15|. Each involves the other (love and keeping the commandments of Jesus). {And abide} (\kai men“\). The high example of Jesus (the Son) in relation to the Father is set before us as the goal.

rwp@John:15:11 @{That my joy may be in you} (\hina hˆ chara hˆ emˆ en humin ˆi\). Purpose clause with \hina\ and the present subjunctive \ˆi\ (some MSS. have \meinˆi\, may remain), Christ's permanent absolute joy in the disciples. {And that your joy be fulfilled} (\Kai hˆ chara hum“n plˆr“thˆi\). Same construction with first aorist (effective) passive subjunctive of \plˆro“\, consummation of the process preceding.

rwp@John:15:13 @{Than this} (\tautˆs\). Ablative case after the comparative adjective \meizona\ and feminine agreeing with \tˆs agapˆs\ (love) understood. {That a man lay down his life} (\hina tis tˆn psuchˆn autou thˆi\). Object clause (non-final use of \hina\ in apposition with the ablative pronoun \tautˆs\ and the second aorist active subjunctive of \tithˆmi\. For the phrase see strkjv@10:11| of the good shepherd. Cf. strkjv@1John:3:16; strkjv@Romans:5:7f|. {For his friends} (\huper t“n phil“n autou\). "In behalf of his friends" and so "in place of his friends." "Self-sacrifice is the high-water mark of love" (Dods). For this use of \huper\ see strkjv@John:11:50; strkjv@Galatians:3:13; strkjv@2Corinthians:5:14f.; strkjv@Romans:5:7f|.

rwp@John:15:14 @{If ye do} (\ean poiˆte\). Condition of third class with \ean\ and the present active subjunctive, "if ye keep on doing," not just spasmodic obedience. Just a different way of saying what is in verse 10|. Obedience to Christ's commands is a prerequisite to discipleship and fellowship (spiritual friendship with Christ). He repeats it in the Great Commission (Matthew:28:20|, \eneteilamˆn\, I commanded) with the very word used here (\entellomai\, I command).

rwp@John:15:15 @{No longer} (\ouketi\). As he had done in strkjv@13:16|. He was their Rabbi (1:38; strkjv@13:13|) and Lord (13:13|). Paul gloried in calling himself Christ's \doulos\ (bond-slave). {Servants} (\doulous\). Bond-servants, slaves. {I have called you friends} (\humas eirˆka philous\). Perfect active indicative, permanent state of new dignity. They will prove worthy of it by continued obedience to Christ as Lord, by being good \douloi\. Abraham was called the Friend of God (James:2:23|). Are we friends of Christ?

rwp@John:15:16 @{But I chose you} (\all' eg“ exelexamˆn humas\). First aorist middle indicative of \ekleg“\. See this same verb and tense used for the choice of the disciples by Christ (6:70; strkjv@13:18; strkjv@15:19|). Jesus recognizes his own responsibility in the choice after a night of prayer (Luke:6:13|). Songs:Paul was "a vessel of choice" (\skeuos eklogˆs\, strkjv@Acts:9:15|). Appointed (\ethˆka\). First aorist active indicative (\k\ aorist) of \tithˆmi\. Note three present active subjunctives with \hina\ (purpose clause) to emphasize continuance (\hupagˆte\, keep on going, \pherˆte\, keep on bearing fruit, \menˆi\, keep on abiding), not a mere spurt, but permanent growth and fruit-bearing. {He may give} (\d“i\). Second aorist active subjunctive of \did“mi\ with \hina\ (purpose clause). Cf. strkjv@14:13| for the same purpose and promise, but with \poiˆs“\ (I shall do). See also strkjv@16:23f.,26|.

rwp@John:15:19 @{The world would love its own} (\ho kosmos an to idion ephilei\). Conclusion of second-class condition (determined as unfulfilled), regular idiom with \an\ and imperfect indicative in present time. {But because ye are not of the world} (\hoti de ek tou kosmou ouk este\). Definite and specific reason for the world's hatred of real Christians whose very existence is a reproach to the sinful world. Cf. strkjv@7:7; strkjv@17:14; strkjv@1John:3:13|. Does the world hate us? If not, why not? Has the world become more Christian or Christians more worldly?

rwp@John:15:20 @{Remember} (\mnˆmoneuete\). Present active imperative of \mnˆmoneu“\, old verb from \mnˆm“n\, in John again in strkjv@16:4,21|. See strkjv@13:16| for this word. {If they persecuted me} (\ei eme edi“xan\). Condition of first class. They certainly did persecute (first aorist active of \di“k“\, to chase like a wild beast like the Latin _persequor_, our "persecute") Jesus (5:16|). They will persecute those like Jesus. Cf. strkjv@16:33; strkjv@Mark:10:30; strkjv@Luke:21:12; strkjv@1Corinthians:4:12; strkjv@2Corinthians:4:9; strkjv@Galatians:4:29; strkjv@2Timothy:3:12| for proof that this prophecy came true. But the alternative is true and is stated by Jesus with a like condition of the first class, "if they kept my word" (\ei ton logon mou etˆrˆsan\). The world does praise the word of Jesus, but dreads to follow it.

rwp@John:15:21 @{Unto you} (\eis humas\). Like the dative \humin\ (Textus Receptus) as in the papyri and modern Greek (Robertson, _Grammar_, p. 594). {For my name's sake} (\dia to onoma mou\). See verse 20|. See this same warning and language in strkjv@Matthew:10:22; strkjv@Mark:13:13; strkjv@Matthew:24:9; strkjv@Luke:21:17|). There is little difference in meaning from \heneken mou\ (Mark:13:9; strkjv@Luke:21:12|). Loyalty to the name of Christ will bring persecution as they will soon know (Acts:5:41; strkjv@Phillipians:1:29; strkjv@1Peter:4:14|). About the world's ignorance of God see strkjv@Luke:23:34; strkjv@Acts:3:17; strkjv@John:16:3|.

rwp@John:15:23 @{My Father also} (\kai ton patera mou\). Because Christ reveals God (14:9|) and to dishonour Christ is to dishonour God (5:23|). The coming of Christ has revealed the weight of sin on those who reject him.

rwp@John:15:24 @{They have both seen and hated} (\kai he“rakasin kai memisˆkasin\). Perfect active indicative of \hora“\ and \mise“\, permanent attitude and responsibility. The "world" and the ecclesiastics (Sanhedrin) had united in this attitude of hostility to Christ and in reality to God.

rwp@John:15:25 @{But this cometh to pass} (\all'\). Ellipsis in the Greek (no verb), as in strkjv@9:3; strkjv@13:18|. {In their law} (\en t“i nom“i aut“n\). Cf. strkjv@8:17; strkjv@10:34| for this standpoint. "Law" (\nomos\) here is for the whole of Scripture as in strkjv@12:34|. The allusion is to strkjv@Psalms:69:4| (or strkjv@Psalms:35:19|). The hatred of the Jews toward Jesus the promised Messiah (1:11|) is "part of the mysterious purpose of God" (Bernard) as shown by \hina plˆr“thˆi\ (first aorist passive subjunctive of \plˆro“\, to fulfil). {Without a cause} (\d“rean\). Adverbial accusative of \d“rea\ from \did“mi\, gratuitously, then unnecessarily or _gratis_ (in two _Koin‚_ tablets, Nageli) as here and strkjv@Galatians:2:21|.

rwp@John:15:26 @{When the Comforter is come} (\hotan elthˆi ho paraklˆtos\). Indefinite temporal clause with \hotan\ and the second aorist active subjunctive of \erchomai\, "whenever the Comforter comes." {Whom I will send unto you from the Father} (\hon eg“ pemps“ humin para tou patros\). As in strkjv@16:7|, but in strkjv@14:16,26| the Father sends at the request of or in the name of Jesus. Cf. strkjv@Luke:24:49; strkjv@Acts:2:33|. This is the Procession of the Holy Spirit from the Father and from the Son. {Which} (\ho\). Grammatical neuter to agree with \pneuma\, and should be rendered "who" like \ho\ in strkjv@14:26|. {Proceedeth from the Father} (\para tou patros ekporeuetai\). "From beside the Father" as in the preceding clause. {He} (\ekeinos\). Emphatic masculine pronoun, not neuter (\ekeino\) though following \ho\. {Shall bear witness of me} (\marturˆsei peri emou\). Future active of \marture“\. This is the mission of the Paraclete (16:14|) as it should be ours.

rwp@John:15:27 @{And ye also bear witness} (\kai humeis de martureite\). Present active indicative or imperative (do ye bear witness), same form of \marture“\. "Ye also" as well as the Holy Spirit, ye also when filled with and taught by the Holy Spirit the things concerning Jesus. It is here that Christians fail most. {Have been} (\este\). Progressive present of \eimi\, "are with me from the beginning of my ministry as in strkjv@14:9|. They were chosen to be with Christ (Mark:3:14|).

rwp@John:16:1 @{That ye should not be made to stumble} (\hina mˆ skandalisthˆte\). Purpose clause with negative \mˆ\ and first aorist passive of \skandaliz“\, common verb in the Synoptics (Matthew:13:21|) "the \skandala\ of faith, the stumblingblocks which trip up a disciple" (Bernard), in John only strkjv@6:61| and here (cf. strkjv@1John:2:10|).

rwp@John:16:2 @{They shall put you out of the synagogues} (\aposunag“gous poiˆsousin humas\). "They will make you outcasts from the synagogues." Predicate accusative of the compound adjective \aposunag“gos\ for which see strkjv@9:22; strkjv@12:42|. {Yea} (\all'\). Use of \alla\ as co-ordinating conjunction, not adversative. {That} (\hina\) not in the sense of "when" (\hote\), but as in strkjv@12:23| for God's purpose (Luke:2:34|, \hop“s\). {Shall think} (\doxˆi\). First aorist active subjunctive of \doke“\. "Songs:blind will he be" (Bernard). {That he offereth service unto God} (\latreian prospherein t“i the“i\). Infinitive (present active) indirect discourse after \doxˆi\. For the phrase see strkjv@Hebrews:6:1ff.; strkjv@8:3ff.; strkjv@9:7ff|. The rabbis so felt when they crucified Jesus and when they persecuted the disciples (Acts:6:13; strkjv@7:57f.|). No persecution is more bitter than when done by religious enthusiasts and bigots like the Spanish Inquisition.

rwp@John:16:3 @{Because} (\hoti\). Definite reason for the religious hatred is ignorance of God and Christ as in strkjv@15:21|.

rwp@John:16:4 @{Have I spoken} (\lelalˆka\). Perfect active indicative as in strkjv@15:11; strkjv@16:1|. Solemn repetition. {When their hour is come} (\hotan elthˆi hˆ h“ra aut“n\). Indefinite temporal clause, \hotan\ with the second aorist active subjunctive of \erchomai\, "whenever their hour comes." The time appointed for these things. {Now that} (\hoti\). Simply "that" (declarative conjunction in indirect discourse. Forewarned is to be forearmed. Cf. strkjv@13:19|. {From the beginning} (\ex archˆs\). As in strkjv@6:64| but practically like \ap' archˆs\ in strkjv@15:27|. While Christ was with them, he was the object of attack (15:18|).

rwp@John:16:7 @{It is expedient for you} (\sumpherei humin\). Present active indicative of \sumpher“\, old verb to bear together. See strkjv@11:50| where the phrase is used by Caiaphas "for us," here "for you" (\humin\ ethical dative). {That I go away} (\hina eg“ apelth“\). Subject clause the subject of \sumpherei\, \hina\ and second aorist active subjunctive of \aperchomai\. The reason (\gar\) for this startling statement follows. {If I go not away} (\ean mˆ apelth“\). Third-class condition with \ean\ and the negative \mˆ\ with \apelth“\ as before. {Will not come} (\ou mˆ elthˆi\). Strong double negative with second aorist active subjunctive of \erchomai\. The Holy Spirit was, of course, already at work in the hearts of men, but not in the sense of witnessing as Paraclete which could only take place after Jesus had gone back to the Father. {But if I go} (\ean de poreuth“\). Third-class condition again (\ean\ and the first aorist passive subjunctive of \poreuomai\). {I will send} (\pemps“\). First person future as in 15|.

rwp@John:16:8 @{And he} (\kai ekeinos\). Emphatic demonstrative masculine pronoun. {When he is come} (\elth“n\). Second aorist active participle of \erchomai\, "having come" or "coming." {Will convict the world} (\elegxei ton kosmon\). Future active of \elegch“\, old word for confuting, convicting by proof already in strkjv@3:29; strkjv@8:46|. Jesus had been doing this (7:7|), but this is pre-eminently the work of the Holy Spirit and the most needed task today for our complacent age. {In respect of sin} (\peri hamartias\). Concerning the reality of sin as missing the mark and as wronging God and man, and not a mere slip or animal instinct or devoid of moral responsibility or evil. Some scientists and psychologists (Freudians and behaviourists) seem bent on destroying man's sense of sin. Hence crime waves even in youth. {And of righteousness} (\kai peri dikaiosunˆs\). The opposite of "sin" and to be yearned for after conviction. Cf. strkjv@Romans:1:19-3:21| about the necessity of the God-kind of righteousness and the Sermon on the Mount for Christ's idea of righteousness. {And of judgment} (\kai peri krise“s\). As certain to come as condemnation because of sin and the lack of righteousness. These are not played out motives in human life, but basal. For this ministry we have the help of the Paraclete. The Paraclete is here spoken of "not as man's advocate with God (1John:2:1|), but as Christ's advocate with the world" (Bernard).

rwp@John:16:9 @{Because they believe not on me} (\hoti ou pisteuousin eis eme\). Without this conviction by the Paraclete such men actually have a pride of intellectual superiority in refusing to believe on Jesus.

rwp@John:16:10 @{And ye behold me no more} (\kai ouketi the“reite me\). With the bodily eyes and without the Holy Spirit they are unable to behold Jesus with the spiritual vision (14:19|). Without Christ they lose the sense of righteousness as is seen in the "new morals" (immorality, loose views of marriage, etc.).

rwp@John:16:13 @{Howbeit} (\de\). One of the most delicate and difficult particles to translate, varying from "and" to "but." {When he, the Spirit of truth, is come} (\hotan elthˆi ekeinos, to pneuma tˆs alˆtheias\). Indefinite relative clause (\hotan\ and the second aorist active subjunctive of \erchomai\, no _futurum exactum_), "whenever he comes." Note \ekeinos\ (masculine demonstrative pronoun, though followed by neuter \pneuma\ in apposition. See strkjv@15:26| for this phrase about the Holy Spirit. He shall guide you (\hodˆgˆsei humas\). Future active of old verb \hodˆge“\ (from \hodˆgos\, from \hodos\, way, \hˆgeomai\, to lead). See strkjv@Psalms:24:5| for "lead me into thy truth" (\hodˆgˆson me eis tˆn alˆtheian sou\). Christ is both the Way and the Truth (14:6|) and the Holy Spirit is the Guide who shows the way to the Truth (verse 14|). This he does gradually. We are still learning the truth in Christ. {From himself} (\aph' heautou\). In this he is like Christ (1:26; strkjv@12:49; strkjv@14:10|). {He shall declare} (\anaggelei\). Future active of \anaggell“\, as in strkjv@4:25|. See it also repeated in verse 14|. {The things that are yet to come} (\ta erchomena\). Neuter plural articular participle of \erchomai\, "the coming things." This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke:7:19ff.; strkjv@18:30|) not a chart of future history. See strkjv@Luke:7:20; strkjv@John:6:14; strkjv@11:27| for \ho erchomenos\ (the coming one) used of the Messiah.

rwp@John:16:14 @{He shall glorify me} (\ekeinos eme doxasei\). This is the glory of the Holy Spirit, to glorify Jesus Christ. {For he shall take of mine} (\hoti ek tou emou lˆmpsetai\). Future middle of \lamban“\ and a definite promise of the Spirit's guidance in interpreting Christ. One need only refer to Peter's sermon at pentecost after the coming of the Holy Spirit, to Peter's Epistles, to Paul's Epistles, to Hebrews, to John's Epistles, to see how under the tutelage of the Holy Spirit the disciples grew into the fulness of the knowledge of God in the face of Christ (2Corinthians:6:4|).

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

rwp@John:16:16 @{A little while} (\mikron\). The brief period now till Christ's death as in strkjv@7:33; strkjv@13:33; strkjv@14:19|. {Again a little while} (\palin mikron\). The period between the death and the resurrection of Jesus (from Friday afternoon till Sunday morning). {Ye shall see me} (\opsesthe me\). Future middle of \optomai\, the verb used in strkjv@1:51; strkjv@16:22| as here of spiritual realities (Bernard), though \the“re“\ is so used in strkjv@20:14|.

rwp@John:16:19 @{Jesus perceived} (\egn“ Iˆsous\). Second aorist active indicative of \gin“sk“\. {That they were desirous to ask him} (\hoti ˆthelon auton er“tƒin\). Imperfect active tense of \thel“\ in indirect discourse instead of the retention of the present \thelousin\ (the usual idiom), just like our English. Their embarrassment was manifest after four inquiries already (Peter, Thomas, Philip, Judas). Songs:Jesus takes the initiative.

rwp@John:16:21 @{A woman} (\hˆ gunˆ\). "The woman," any woman. {When she is in travail} (\hotan tiktˆi\). Indefinite temporal clause, "whenever she is about to bear (or give birth)," \hotan\ and present active subjunctive of \tikt“\, common O.T. image for pain. {Her hour is come} (\ˆlthen hˆ h“ra autˆs\). Second aorist active indicative, timeless aorist, "her hour" for giving birth which she knows is like a living death. {But when she is delivered of the child} (\hotan de gennˆsˆi to paidion\). Indefinite temporal clause with \hotan\ and first aorist active subjunctive of \genna“\. "But whenever she bears the child." {The anguish} (\tˆs thlipse“s\). Genitive case after \mnˆmoneuei\ of \thlipsis\, usual word for tribulation (Matthew:13:21|). {Is born} (\egennˆthˆ\). First aorist (effective) passive indicative of \genna“\.

rwp@John:16:22 @{And ye therefore now} (\kai humeis oun nun\). See strkjv@8:38| for like emphasis on {ye} (\humeis\). The "sorrow" (\lupˆn\) is like that of the mother in childbirth (real, but fleeting, with permanent joy following). The metaphor points, of course, to the resurrection of Jesus which did change the grief of the disciples to gladness, once they are convinced that Jesus has risen from the dead. {But I will see you again} (\palin de opsomai humas\). Future middle of \hora“\, to see. In verses 16,19| Jesus had said "ye shall see me" (\opsesthe me\), but here we have one more blessed promise, "I shall see you," showing "that we are the objects of God's regard" (Westcott). {Shall rejoice} (\charˆsetai\). Second future passive of \chair“\. {Taketh away} (\airei\). Present active indicative, futuristic present, but B D have \arei\ the future active (shall take away). This joy is a permanent possession.

rwp@John:16:23 @{Ye shall ask me nothing} (\eme ouk er“tˆsete\). Either in the sense of question (original meaning of \er“ta“\) as in verses 19,30| since he will be gone or in the sense of request or favours (like \aite“\ in this verse) as in strkjv@14:16; strkjv@Acts:3:2|. In verse 26| both \aite“\ and \er“ta“\ occur in this sense. Either view makes sense here. {If ye shall ask} (\an ti aitˆsˆte\). Third-class condition, \an\ like \ean\ with first aorist active subjunctive of \aite“\. Note ¯14:26| for "in my name."

rwp@John:16:24 @{Hitherto} (\he“s arti\). Up till now the disciples had not used Christ's name in prayer to the Father, but after the resurrection of Jesus they are to do so, a distinct plea for parity with the Father and for worship like the Father. {May be fulfilled} (\ˆi peplˆr“menˆ\). Periphrastic perfect passive subjunctive of \plˆro“\ in a purpose clause with \hina\. See strkjv@15:11| for some verb (first aorist passive subjunctive with \hina\) and strkjv@1John:1:4| for same form as here, emphasizing the abiding permanence of the joy.

rwp@John:16:26 @{I say not} (\ou leg“\). "I speak not." Christ did pray for the disciples before his death (John:14:16; strkjv@17:9,15,24|) and he prays also for sinners (Luke:23:34; strkjv@1John:2:1|). Here it is the special love of God for disciples of Jesus (John:14:21,23; strkjv@17:23; strkjv@1John:4:19|). Note \aite“\ and \er“ta“\ used in practically the same sense as in verse 23|.

rwp@John:16:27 @{Loveth} (\philei\). Present active indicative of \phile“\, the word for warm and friendly love, here used of God's love for the disciples, while in strkjv@3:16| \agapa“\ occurs of God's love for the world. {Ye have loved me} (\pephilˆkate\). Perfect active indicative of \phile“\, "loved and still love me warmly." {And have believed} (\pepisteukate\). Perfect active indicative again. Recall the exhortation in strkjv@14:1|.

rwp@John:16:28 @{I came out from the Father} (\exˆlthon ek tou patros\). Definite act (aorist), the Incarnation, with repetition of \ek\ (out of), while in verse 27| we have \para tou patros exˆlthon\) with no practical distinction between \ek\ and \para\ in resultant idea. {Amos:come} (\elˆlutha\). Perfect active indicative of \erchomai\, as in strkjv@18:37|. The Incarnation is now a permanent fact, once only a blessed hope (11:27|). His leaving the world and going to the Father does not set aside the fact of the Incarnation. Both \aphiˆmi\ (I leave) and \poreuomai\ (I go) are futuristic present indicatives.

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

rwp@John:16:31 @{Do ye now believe?} (\arti pisteuete;\). For \arti\ (just now) see strkjv@9:19; strkjv@13:33,37|. Their belief in Christ was genuine _as far as it went_, but perils await them of which they are ignorant. They are too self-confident as their despair at Christ's death shows.

rwp@John:16:32 @{Cometh} (\erchetai\). Futuristic present middle indicative of \erchomai\. {Yea, is come} (\kai elˆluthen\). Explanatory use of \kai\ and the perfect active indicative as in strkjv@12:23|. The long-looked-for hour (\h“ra\) is so close that it has virtually begun. The time for the arrest of Jesus is near. See also strkjv@17:1|. {That} (\hina\). See verse 2| for this same use of \hina\ (not \hote\) with \erchomai h“ra\. {Ye shall be scattered} (\skorpisthˆte\). First aorist passive subjunctive of \skorpiz“\, used in strkjv@10:12| of sheep scampering from the wolf. Cf. strkjv@Matthew:12:30; strkjv@Luke:11:33|. {To his own} (\eis ta idia\). "To his own home" as in strkjv@1:11; strkjv@19:27|. Songs:Appian VI. 23. {Shall leave} (\aphˆte\). Second aorist subjunctive of \aphiˆmi\ with \hina\. {And yet} (\kai\). Clear case of \kai\ in adversative sense, not just "and."

rwp@John:16:33 @{That in me ye may have peace} (\hina en emoi eirˆnˆn echˆte\). Present active subjunctive of \ech“\, "that ye may keep on having peace in me," even when I am put to death, peace to be found nowhere save in me (14:27|). {Be of good cheer} (\tharseite\). Imperative active from \tharsos\, courage (Acts:28:15|). A word for courage in the face of danger, only here in John, but see strkjv@Matthew:9:2,22; strkjv@Mark:10:49|. {I have overcome the world} (\eg“, nenikˆka ton kosmon\). Perfect active indicative of \nika“\, to be victorious, to conquer. Always of spiritual victory in the N.T. See strkjv@1John:5:4f|. This majestic proclamation of victory over death may be compared with \tetelestai\ ({It is finished}) in strkjv@John:19:30| as Christ died and with Paul's \hupernik“men\ (we are more than conquerors) in strkjv@Romans:8:37|.

rwp@John:17:1 @{Lifting up} (\eparas\). First aorist active participle of \epair“\, old and common verb with \ophthalmous\ (eyes) as in strkjv@4:35; strkjv@6:5; strkjv@11:41|. {Father} (\Pater\). Vocative form as in verses 5,11; strkjv@11:41|, Christ's usual way of beginning his prayers. It is inconceivable that this real _Lord's Prayer_ is the free composition of a disciple put into the mouth of Jesus. It is rather "the tenacious memory of an old man recalling the greatest days of his life" (Bernard), aided by the Holy Spirit promised for this very purpose (John:14:26; strkjv@16:13f.|). Jesus had the habit of prayer (Mark:1:35; strkjv@6:46; strkjv@Matthew:11:25f.; strkjv@Luke:3:21; strkjv@5:16; strkjv@6:12; strkjv@9:18,28; strkjv@11:22,42; strkjv@23:34,46; strkjv@John:11:41; strkjv@12:27|). He prayed here for himself (1-5|), for the disciples (6-19|), for all believers (20-26|). The prayer is similar in spirit to the Model Prayer for us in strkjv@Matthew:6:9-13|. The hour for his glorification has come as he had already told the disciples (13:31f.; strkjv@12:23|). {Glorify thy Son} (\doxason sou ton huion\). First aorist active imperative of \doxaz“\, the only personal petition in this prayer. Jesus had already used this word \doxaz“\ for his death (13:31f.|). Here it carries us into the very depths of Christ's own consciousness. It is not merely for strength to meet the Cross, but for the power to glorify the Father by his death and resurrection and ascension, "that the Son may glorify thee" (\hina ho huios doxasˆi se\). Purpose clause with \hina\ and the first aorist active subjunctive.

rwp@John:17:3 @{Should know} (\gin“sk“sin\). Present active subjunctive with \hina\ (subject clause), "should keep on knowing." {Even Jesus Christ} (\Iˆsoun Christon\). See strkjv@1:17| for the only other place in John's Gospel where the words occur together. Coming here in the Lord's own prayer about himself they create difficulty, unless, as Westcott suggests, \Christon\ be regarded as a predicate accusative, "Jesus as the Christ" (Messiah). Otherwise the words would seem to be John's parenthetical interpretation of the idea of Jesus. Lucke thinks that the solemnity of this occasion explains Jesus referring to himself in the third person. The knowledge of "the only true God" is through Jesus Christ (14:6-9|).

rwp@John:17:4 @{I glorified thee on the earth} (\eg“ se edoxasa epi tˆs gˆs\). Verse 3| is parenthetical and so verse 4| goes on after verse 2|. He had prayed for further glorification. {Having accomplished} (\telei“sas\). First aorist active participle of \teleio“\, old verb from \teleios\ (perfect). Used in strkjv@4:34| by Jesus with \to ergon\ as here. That was Christ's "food" (\br“ma\) and joy. Now as he faces death he has no sense of failure as some modern critics say, but rather fulness of attainment as in strkjv@19:30| (\tetelestai\). Christ does not die as a disappointed man, but as the successful messenger, apostle (\apesteilƒs\, verse 3|) of the Father to men. {Thou hast given} (\ded“kas\). Perfect active indicative of \did“mi\, regarded as a permanent task.

rwp@John:17:5 @{With thine own self} (\para seaut“i\). "By the side of thyself." Jesus prays for full restoration to the pre-incarnate glory and fellowship (cf. strkjv@1:1|) enjoyed before the Incarnation (John:1:14|). This is not just ideal pre-existence, but actual and conscious existence at the Father's side (\para soi\, with thee) "which I had" (\hˆi eichon\, imperfect active of \ech“\, I used to have, with attraction of case of \hˆn\ to \hˆi\ because of \doxˆi\), "before the world was" (\pro tou ton kosmon einai\), "before the being as to the world" (cf. verse 24|). It is small wonder that those who deny or reject the deity of Jesus Christ have trouble with the Johannine authorship of this book and with the genuineness of these words. But even Harnack admits that the words here and in verse 24| are "undoubtedly the reflection of the certainty with which Jesus himself spoke" (_What Is Christianity_, Engl. Tr., p. 132). But Paul, as clearly as John, believes in the actual pre-existence and deity of Jesus Christ (Phillipians:2:5-11|).

rwp@John:17:6 @{I manifested} (\ephaner“sa\). First aorist active indicative of \phanero“\ (from \phaneros\, manifest). Another word for claiming successful accomplishment of his task as in verse 4| with \edoxasa\ and in verse 26| with \egn“risa\. {Whom} (\hous\). Accusative case after \ed“kas\, not attracted to case of antecedent (\anthr“pois\). Jesus regards the apostles as the Father's gift to him. Recall the night of prayer before he chose them. {They have kept} (\tetˆrˆkan\). Perfect active indicative, late _Koin‚_ form for the third plural instead of the usual \tetˆrˆkasin\. Jesus claims loyalty and fidelity in these men with the one exception of Judas (verse 12|). He does not claim perfection for them, but they have at least held on to the message of the Father in spite of doubt and wavering (6:67-71; strkjv@Matthew:16:15-20|).

rwp@John:17:8 @{The words} (\ta rˆmata\). Plural, each word of God, as in strkjv@3:34|, and of Christ (5:47; strkjv@6:63,68|), while the singular (\ton logon sou\) in verses 6,14| views God's message as a whole. {Knew} (\egn“san\). Second aorist active indicative of \gin“sk“\ like \elabon\ in contrast with \egn“kan\ (perfect) in verse 7|. They definitely "received and recognized truly" (\alˆth“s\). There was comfort to Christ in this fact. {They believed} (\episteusan\). Another aorist parallel with \elabon\ and \egn“san\. The disciples believed in Christ's mission from the Father (John:6:69; strkjv@Matthew:16:16|). Note \apesteilas\ here as in verse 3|. Christ is God's {Apostle} to man (Hebrews:3:1|). This statement, like a solemn refrain (\Thou didst send me\), occurs five times in this prayer (verses 8,18,21,23,25|).

rwp@John:17:9 @{I pray} (\eg“ er“t“\). Request, not question, as in strkjv@16:23|. {Not for the world} (\ou peri tou kosmou\). Now at this point in the prayer Christ means. In verse 19| Jesus does pray for the world (for future believers) that it may believe (verse 21|). God loves the whole world (3:16|). Christ died for sinners (Romans:5:8|) and prayed for sinners (Luke:23:34|) and intercedes for sinners (1John:2:1f.; strkjv@Romans:8:34; strkjv@Hebrews:7:25|). {For those whom} (\peri h“n\). A condensed and common Greek idiom for \peri tout“n hous\ with \tout“n\ (the demonstrative antecedent) omitted and the relative \hous\ attracted from the accusative \hous\ (object of \ded“kas\) to the case (genitive) of the omitted antecedent.

rwp@John:17:11 @{And these} (\kai houtoi\ or \autoi\, they). Note adversative use of \kai\ (= but these). {I come} (\erehomai\). Futuristic present, "I am coming." Cf. strkjv@13:3; strkjv@14:12; strkjv@17:13|. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew:28:20|). {Holy Father} (\pater hagie\). Only here in the N.T., but see strkjv@1John:2:20; strkjv@Luke:1:49| for the holiness of God, a thoroughly Jewish conception. See strkjv@John:6:69| where Peter calls Jesus \ho hagios tou theou\. For the word applied to saints see strkjv@Acts:9:13|. See verse 25| for \patˆr dikaie\ (Righteous Father). {Keep them} (\tˆrˆson autous\). First aorist (constative) active imperative of \tˆre“\, as now specially needing the Father's care with Jesus gone (urgency of the aorist tense in prayer). {Which} (\h“i\). Locative case of the neuter relative singular, attracted from the accusative \ho\ to the case of the antecedent \onomati\ (name). {That they may be one} (\hina “sin hen\). Purpose clause with \hina\ and the present active subjunctive of \eimi\ (that they may keep on being). Oneness of will and spirit (\hen\, neuter singular), not one person (\heis\, masculine singular) for which Christ does not pray. Each time Jesus uses \hen\ (verses 11,21,22|) and once, \eis hen\, "into one" (verse 23|). This is Christ's prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke:22:24; strkjv@John:13:4-15|). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (17:21|).

rwp@John:17:12 @{I kept} (\etˆroun\). Imperfect active of \tˆre“\, "I continued to keep." {I guarded} (\ephulaxa\). First aorist (constative) active of \phulass“\. Christ was the sentinel (\phulax\, strkjv@Acts:5:23|) for them. Is he our sentinel now? {But the son of perdition} (\ei mˆ ho huios tˆs ap“leias\). The very phrase for antichrist (2Thessalonians:2:3|). Note play on \ap“leto\, perished (second aorist middle indicative of \apollumi\). It means the son marked by final loss, not annihilation, but meeting one's destiny (Acts:2:25|). A sad and terrible exception (Mark:14:21|). {The scripture} (\hˆ graphˆ\). It is not clear whether this is John's own comment or the word of Jesus. Not in strkjv@18:9|. The Scripture referred to is probably strkjv@Psalms:41:9| quoted in strkjv@13:18| with the same formula \hina plˆr“thˆi\ which see there.

rwp@John:17:13 @{That they may have my joy fulfilled in themselves} (\hina ech“sin tˆn charan tˆn emˆn peplˆr“menˆn en heautois\). Purpose clause with present active subjunctive of \ech“\, "that they may keep on having Christ's joy in their faithfulness realized in themselves." \Peplˆr“menˆn\ is the perfect passive participle of \plˆro“\ in the predicate position. For the use of \plˆro“\ with \chara\ (joy) see strkjv@15:11; strkjv@16:24; strkjv@Phillipians:2:2|.

rwp@John:17:14 @{Not of the world} (\ouk ek tou kosmou\). They are "in the world" (\en t“i kosm“i\, verse 13|) still and Christ sends them "into the world" (\eis ton kosmon\, verse 18|), but they must not be like the world nor get their spirit, standards, and message "out of the world," else they can do the world no good. These verses (14-19|) picture the Master's ideal for believers and go far towards explaining the failure of Christians in winning the world to Christ. Too often the world fails to see the difference or the gain by the change.

rwp@John:17:15 @{Shouldest take} (\arˆis\). First aorist active subjunctive of \air“\ (liquid verb). {From the evil one} (\ek tou ponˆrou\). Ablative case with \ek\, but can mean the evil man, Satan, or the evil deed. See same ambiguity in strkjv@Matthew:6:13|. But in strkjv@1John:5:18| \ho ponˆros\ is masculine (the evil one). Cf. strkjv@Revelation:3:10|.

rwp@John:17:24 @{I will} (\thel“\). Perfect identity of his will with that of the Father in "this moment of spiritual exaltation" (Bernard), though in Gethsemane Jesus distinguishes between his human will and that of the Father (Mark:14:36|). {Where I am} (\hopou eimi eg“\). That is heaven, to be with Jesus (12:26; strkjv@13:36; strkjv@14:3; strkjv@Romans:8:17; strkjv@2Timothy:2:11f.|). {That they may behold} (\hina the“r“sin\). Another purpose clause with \hina\ and the present active subjunctive of \the“re“\, "that they may keep on beholding," the endless joy of seeing Jesus "as he is" (1John:3:2|) in heaven. {Before the foundation of the world} (\pro katabolˆs kosmou\). This same phrase in strkjv@Ephesians:1:4; strkjv@1Peter:1:20| and six other times we have \katabolˆ kosmou\ (Matthew:25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|). Here we find the same pre-incarnate consciousness of Christ seen in strkjv@17:5|.

rwp@John:17:26 @{And will make it known} (\kai gn“ris“\). Future active of \gn“riz“\, the perpetual mission of Christ through the Spirit (16:12,25; strkjv@Matthew:28:20|) as he himself has done heretofore (17:6|). {Wherewith} (\hen\). Cognate accusative relative with \ˆgapˆsas\ which has also the accusative of the person \me\ (me).

rwp@John:18:2 @{Resorted thither} (\sunˆchthˆ ekei\). First aorist passive indicative of \sunag“\, old verb to gather together. A bit awkward here till you add "with his disciples." Judas knew the place, and the habit of Jesus to come here at night for prayer (Luke:22:39|). Hence his offer to catch Jesus while the feast was going on, catch him at night and alone in his usual place of prayer (the very spirit of the devil).

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

rwp@John:18:5 @{Was standing} (\histˆkei\). Second past perfect active of \histˆmi\ used as imperfect, a vivid picture of Judas in the very act of betraying Jesus. John does not mention the kiss by Judas as a sign to the soldiers and police. Tatian suggests that it came before verse 4|. Then Jesus stepped forth and affirmed that he was the one whom they were seeking.

rwp@John:18:6 @{Fell to the ground} (\epesan chamai\). Second aorist active indicative of \pipt“\ with first aorist ending (\-an\). This recoil made them stumble. But why did they step back? Was it the former claim of Jesus ({I am}, \eg“ eimi\) to be on an equality with God (8:58; strkjv@13:19|) or mere embarrassment and confusion or supernatural power exerted by Jesus? B adds \Iˆsous\ which must mean simply: "I am Jesus."

rwp@John:18:8 @{Let these go their way} (\aphete toutous hupagein\). Second aorist active imperative of \aphiˆmi\. The verb \hupagein\ means to withdraw (11:44|). Jesus shows solicitude for the eleven as he had warned them and prayed for them (Luke:22:31f.|). He is trying to help them.

rwp@John:18:10 @{Having a sword} (\ech“n machairan\). It was unlawful to carry a weapon on a feast-day, but Peter had become alarmed at Christ's words about his peril. They had two swords or knives in the possession of the eleven according to Luke (22:38|). After the treacherous kiss of Judas (on the hand or the cheek?) the disciples asked: "Lord, shall we smite with the sword?" (Luke:22:49|). Apparently before Jesus could answer Peter with his usual impulsiveness jerked out (\heilkusen\, first aorist active indicative of \helku“\ for which see strkjv@6:44|) his sword and cut off the right ear of Malchus (John:18:10|), a servant of the high priest. Peter missed the man's head as he swerved to his left. Luke also (Luke:22:50|) mentions the detail of the right ear, but John alone mentions the man's name and Peter's. There was peril to Peter in his rash act as comes out later (John:18:26|), but he was dead long before John wrote his Gospel as was Lazarus of whom John could also safely write (12:9-11|). For \“tarion\, diminutive of \ous\, see strkjv@Mark:14:47| (only other N.T. example), another diminutive \“tion\ in strkjv@Matthew:26:51| (Mark:14:47; strkjv@Luke:22:51|).

rwp@John:18:11 @{Into the sheath} (\eis tˆn thˆkˆn\). Old word from \tithˆmi\, to put for box or sheath, only here in N.T. In strkjv@Matthew:26:52| Christ's warning is given. {The cup} (\to potˆrion\). Metaphor for Christ's death, used already in reply to request of James and John (Mark:10:39; strkjv@Matthew:20:22|) and in the agony in Gethsemane before Judas came (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|), which is not given by John. The case of \to potˆrion\ is the suspended nominative for note \auto\ (it) referring to it. {Shall I not drink?} (\ou mˆ pi“;\). Second aorist active subjunctive of \pin“\ with the double negative \ou mˆ\ in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares strkjv@6:37; strkjv@Mark:14:25|.

rwp@John:18:12 @{The chief captain} (\ho chiliarchos\). They actually had the Roman commander of the cohort along (cf. strkjv@Acts:21:31|), not mentioned before. {Seized} (\sunelabon\). Second aorist active of \sullamban“\, old verb to grasp together, to arrest (technical word) in the Synoptics in this context (Mark:14:48; strkjv@Matthew:26:55|), here alone in John. {Bound} (\edˆsan\). First aorist active indicative of \de“\, to bind. As a matter of course, with the hands behind his back, but with no warrant in law and with no charge against him. {To Annas first} (\pros Annan pr“ton\). Ex-high priest and father-in-law (\pentheros\, old word, only here in N.T.) of Caiaphas the actual high priest. Then Jesus was subjected to a preliminary and superfluous inquiry by Annas (given only by John) while the Sanhedrin were gathering before Caiaphas. Bernard curiously thinks that the night trial actually took place here before Annas and only the early morning ratification was before Caiaphas. Songs:he calmly says that "Matthew inserts the name _Caiaphas_ at this point (the night trial) in which he seems to have been mistaken." But why "mistaken"? {That year} (\tou eniautou ekeinou\). Genitive of time.

rwp@John:18:14 @{He which gave command} (\ho sumbouleusas\). First aorist active articular participle of \sumbouleu“\, old verb (Matthew:26:4|). The reference is to strkjv@John:11:50|. {It was expedient} (\sumpherei\). Present active indicative retained in indirect assertion after secondary tense (\ˆn\, was). Here we have the second aorist active infinitive \apothanein\ as the subject of \sumpherei\, both good idioms in the _Koin‚_.

rwp@John:18:15 @{Followed} (\ˆkolouthei\). Imperfect active of \akolouthe“\, "was following," picturesque and vivid tense, with associative instrumental case \t“i Iˆsou\. {Another disciple} (\allos mathˆtˆs\). Correct text without article \ho\ (genuine in verse 16|). Peter's companion was the Beloved Disciple, the author of the book (John:21:24|). {Was known unto the high priest} (\ˆn gn“stos t“i archierei\). Verbal adjective from \gin“sk“\, to know (Acts:1:19|) with dative case. How well known the word does not say, not necessarily a personal friend, well enough known for the portress to admit John. "The account of what happened to Peter might well seem to be told from the point of view of the servants' hall" (Sanday, _Criticism of the Fourth Gospel_, p. 101). {Entered in with Jesus} (\suneisˆlthen t“i Iˆsou\). Second aorist active indicative of the double compound \suneiserchomai\, old verb, in N.T. here and strkjv@6:22|. With associative instrumental case. {Into the court} (\eis tˆn aulˆn\). It is not clear that this word ever means the palace itself instead of the courtyard (uncovered enclosure) as always in the papyri (very common). Clearly courtyard in strkjv@Mark:14:66| (Matthew:26:69; strkjv@Luke:22:55|). Apparently Annas had rooms in the official residence of Caiaphas.

rwp@John:18:16 @{Was standing} (\histˆkei\). Same form in verse 5| which see. Songs:also \histˆkeisan\ in 18|. Picture of Peter standing outside by the door. {Unto the high priest} (\tou archiere“s\). Objective genitive here, but dative in verse 15|. {Unto her that kept the door} (\tˆi thur“r“i\). Old word (\thura\, door, \“ra\, care), masculine in strkjv@10:3|, feminine here, door-keeper (male or female).

rwp@John:18:19 @{Asked} (\ˆr“tˆsen\). First aorist active indicative of \er“ta“\, to question, usual meaning. This was Annas making a preliminary examination of Jesus probably to see on what terms Jesus made disciples whether as a mere rabbi or as Messiah.

rwp@John:18:20 @{Openly} (\parrˆsiƒi\). As already shown (7:4; strkjv@8:26; strkjv@10:24,39; strkjv@16:25,29|. See strkjv@7:4| for same contrast between \en parrˆsiƒi\ and \en krupt“i\. {I ever taught} (\eg“ pantote edidaxa\). Constative aorist active indicative. For the temple teaching see strkjv@John:2:19; strkjv@7:14,28; strkjv@8:20, strkjv@19:23; strkjv@Mark:14:49| and strkjv@John:6:59| for the synagogue teaching (often in the Synoptics). Examples of private teaching are Nicodemus (John:3|) and the woman of Samaria (John:4|). Jesus ignores the sneer at his disciples, but challenges the inquiry about his teaching as needless.

rwp@John:18:21 @{Ask them that have heard me} (\er“tˆson tous akˆkootas\). First aorist (tense of urgent and instant action) active imperative of \er“ta“\ and the articular perfect active participle accusative masculine plural of \akou“\, to hear. There were abundant witnesses to be had. Multitudes had heard Jesus in the great debate in the temple on Tuesday of this very week when the Sanhedrin were routed to the joy of the common people who heard Jesus gladly (Mark:12:37|). They still know.

rwp@John:18:22 @{When he had said this} (\tauta autou eipontos\). Genitive absolute of second aorist active participle of \eipon\, to say. {Standing by} (\parestˆk“s\). Perfect active (intransitive) participle of \paristˆmi\ (transitive), to place beside. One of the temple police who felt his importance as protector of Annas. {Struck Jesus with his hand} (\ed“ken rapisma t“i Iˆsou\). Late word \rapisma\ is from \rapiz“\, to smite with a rod or with the palm of the hand (Matthew:26:67|). It occurs only three times in the N.T. (Mark:14:65; strkjv@John:18:22; strkjv@19:3|), in each of which it is uncertain whether the blow is with a rod or with the palm of the hand (probably this, a most insulting act). The papyri throw no real light on it. "He gave Jesus a slap in the face." Cf. strkjv@2Corinthians:11:20|. {So} (\hout“s\). As Jesus had done in verse 21|, a dignified protest in fact by Jesus.

rwp@John:18:23 @{If I have spoken evil} (\ei kak“s elalˆsa\). Condition of first class (assumed to be true), with \ei\ and aorist active indicative. Jesus had not spoken evilly towards Annas, though he did not here turn the other cheek, one may note. For the sake of argument, Jesus puts it as if he did speak evilly. Then prove it, that is all. {Bear witness of the evil} (\marturˆson peri tou kakou\). First aorist active imperative of \marture“\, to testify. This is the conclusion (apodosis). Jesus is clearly entitled to proof of such a charge if there is any. {But if well} (\ei de kal“s\). Supply the same verb \elalˆsa\. The same condition, but with a challenging question as the apodosis. {Smitest} (\dereis\). Old verb \der“\, to flay, to skin, to beat, as in strkjv@Matthew:21:35; strkjv@Luke:22:63; strkjv@2Corinthians:11:20| (of an insulting blow in the face as here).

rwp@John:18:24 @{Therefore sent him} (\apesteilen oun auton\). First aorist active of \apostell“\, not past perfect (had sent). The preliminary examination by Annas was over. {Bound} (\dedemenon\). Perfect passive participle of \de“\, to bind. Jesus was bound on his arrest (verse 12|) and apparently unbound during the preliminary examination by Annas.

rwp@John:18:28 @{They lead} (\agousin\). Dramatic historical present of \ag“\, plural "they" for the Sanhedrists (Luke:23:1|). John gives no details of the trial before the Sanhedrin (only the fact, strkjv@John:18:24,28|) when Caiaphas presided, either the informal meeting at night (Mark:14:53,55-65; strkjv@Matthew:26:57,59-68; strkjv@Luke:22:54,63-65|) or the formal ratification meeting after dawn (Mark:15:1; strkjv@Matthew:27:1; strkjv@Luke:22:66-71|), but he gives much new material of the trial before Pilate (18:28-38|). {Into the palace} (\eis to prait“rion\). For the history and meaning of this interesting Latin word, _praetorium_, see on ¯Matthew:27:27; strkjv@Acts:23:35; strkjv@Phillipians:1:13|. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts:23:35|). Herod's palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate's residence in Jerusalem. {Early} (\pr“i\). Technically the fourth watch (3 A.M. to 6 A.M.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (19:14|) says it was "about the sixth hour" when Pilate condemned Jesus. {That they might not be defiled} (\hina mˆ mianth“sin\). Purpose clause with \hina mˆ\ and first aorist passive subjunctive of \miain“\, to stain, to defile. For Jewish scruples about entering the house of a Gentile see strkjv@Acts:10:28; strkjv@11:3|. {But might eat the passover} (\alla phag“sin to pascha\). Second aorist active subjunctive of the defective verb \esthi“\, to eat. This phrase may mean to eat the passover meal as in strkjv@Matthew:27:17| (Mark:14:12,14; strkjv@Luke:22:11,15|), but it does not have to mean that. In strkjv@2Chronicles:30:22| we read: "And they did eat the festival seven days" when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of \pascha\ in John's Gospel and in all of them the feast is meant, not the supper. If we follow John's use of the word, it is the feast here, not the meal of strkjv@John:13:2| which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics.

rwp@John:18:30 @{If this man were not an evil-doer} (\ei mˆ ˆn houtos kakon poi“n\). Condition (negative) of second class (periphrastic imperfect indicative), assumed to be untrue, with the usual apodosis (\an\ and aorist indicative, first aorist plural with \k\). This is a pious pose of infallibility not in the Synoptics. They then proceeded to make the charges (Luke:23:2|) as indeed John implies (18:31,33|). Some MSS. here read \kakopoios\ (malefactor) as in strkjv@1Peter:2:12,14|, with which compare Luke's \kakourgos\ (23:32f.|; so also strkjv@2Timothy:2:9|), both meaning evil-doer. Here the periphrastic present participle \poi“n\ with \kakon\ emphasizes the idea that Jesus was a habitual evil-doer (Abbott). It was an insolent reply to Pilate (Bernard).

rwp@John:18:33 @{Again} (\palin\). Back into the palace where Pilate was before. {Called} (\eph“nˆsen\). First aorist active indicative of \ph“ne“\. Jesus was already inside the court (verse 28|). Pilate now summoned him to his presence since he saw that he had to handle the case. The charge that Jesus claimed to be a king compelled him to do so (Luke:23:2|). {Art thou the King of the Jews?} (\su ei ho basileus t“n Ioudai“n;\). This was the vital problem and each of the Gospels has the question (Mark:15:2; strkjv@Matthew:27:1; strkjv@Luke:23:3; strkjv@John:18:33|), though Luke alone (23:2|) gives the specific accusation. {Thou} (\su\). Emphatic. Jesus did claim to be the spiritual king of Israel as Nathanael said (John:1:49|) and as the ecstatic crowd hailed him on the Triumphal Entry (John:12:13|), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be (John:6:15|) and as the Pharisees expected the Messiah to be.

rwp@John:18:35 @{Amos:I a Jew?} (\mˆti eg“ Ioudaios eimi;\). Proud and fine scorn on Pilate's part at the idea that he had a personal interest in the question. Vehement negation implied. Cf. strkjv@4:29| for \mˆti\ in a question. The gulf between Jew and Gentile yawns wide here. {Nation} (\ethnos\ as in strkjv@11:48-52|, rather than \laos\, while both in strkjv@11:50|). For \pared“kan\ see verse 30|. {What hast thou done?} (\ti epoiˆsas;\). First aorist active indicative of \poie“\. Blunt and curt question. "What didst thou do?" "What is thy real crime?" John's picture of this private interview between Pilate and Jesus is told with graphic power.

rwp@John:18:36 @{My kingdom} (\hˆ basileia hˆ emˆ\). Christ claims to be king to Pilate, but of a peculiar kingdom. For "world" (\kosmou\) see strkjv@17:13-18|. {My servants} (\hoi hupˆretai hoi emoi\). For the word see verse 3| where it means the temple police or guards (literally, under-rowers). In the LXX always (Proverbs:14:35; strkjv@Isaiah:32:5; strkjv@Daniel:3:46|) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Matthew:26:56|). {Would fight} (\ˆg“nizonto an\). Imperfect middle of \ag“nizomai\ common verb (only here in John, but see strkjv@1Corinthians:9:25|) from \ag“n\ (contest) with \an\, a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus. {That I should not be delivered} (\hina mˆ paradoth“\). Negative final clause with \hina mˆ\ and first aorist passive subjunctive of \paradid“mi\ (see verses 28,36|). Jesus expects Pilate to surrender to the Jews. {But now} (\nun de\). In contrast to the condition already stated as in strkjv@8:40; strkjv@9:41; strkjv@15:22,24|.

rwp@John:18:37 @{Art thou a king then?} (\oukoun basileus ei su;\). Compound of \ouk\ and \oun\ and is clearly ironical expecting an affirmative answer, only here in the N.T., and in LXX only in A text in strkjv@2Kings:5:23|. {Thou sayest that} (\su legeis hoti\). In strkjv@Matthew:27:11; strkjv@Mark:15:2; strkjv@Luke:23:3|, \su legeis\ clearly means "yes," as \su eipas\ (thou saidst) does in strkjv@Matthew:26:64| (= "I am," \eg“ eimi\, in strkjv@Mark:41:62|). Hence here \hoti\ had best be taken to mean "because": "Yes, because I am a king." {Have I been born} (\eg“ gegennˆmai\). Perfect passive indicative of \genna“\. The Incarnation was for this purpose. Note repetition of \eis touto\ (for this purpose), explained by \hina marturˆs“ tˆi alˆtheiƒi\ (that I may bear witness to the truth), \hina\ with first aorist active subjunctive of \marture“\. Paul (1Timothy:6:13|) alludes to this good confession when Christ bore witness (\marturˆsantos\) before Pilate. Jesus bore such witness always (John:3:11,32; strkjv@7:7; strkjv@8:14; strkjv@Revelation:1:5|).

rwp@John:18:39 @{A custom} (\sunˆtheia\). Old word for intimacy, intercourse, from \sunˆthˆs\ (\sun, ˆthos\), in N.T. only here, strkjv@1Corinthians:8:7; strkjv@11:16|. This custom, alluded to in strkjv@Mark:15:6; strkjv@Matthew:27:15|, is termed necessity (\anagkˆ\) in strkjv@Luke:23:17| (late MSS., not in older MSS.). All the Gospels use the verb \apolu“\ (release, set free). Then \hina apolus“\ is a subject clause (\hina\ and first aorist active subjunctive) in apposition with \sunˆtheia\. {Will ye therefore that I release?} (\boulesthe oun apolus“;\). Without the usual \hina\ before \apolus“\, asyndeton, as in strkjv@Mark:10:36|, to be explained either as parataxis or two questions (Robertson, _Grammar_, p. 430) or as mere omission of \hina\ (_ibid_., p. 994). There is contempt and irony in Pilate's use of the phrase "the king of the Jews."

rwp@John:18:40 @{Cried out} (\ekraugasan\). First aorist active of \kraugaz“\, old and rare verb from \kraugˆ\, outcry (Matthew:25:6|), as in strkjv@Matthew:12:19|. {Not this man} (\mˆ touton\). Contemptuous use of \houtos\. The priests put the crowd up to this choice (Mark:15:11|) and Pilate offered the alternative (Matthew:27:17|, one MS. actually gives Jesus as the name of Barabbas also). The name \Barabbas\ in Aramaic simply means son of a father. {A robber} (\lˆistˆs\). Old word from \lˆizomai\, to plunder, and so a brigand and possibly the leader of the band to which the two robbers belonged who were crucified with Jesus. Luke terms him an insurgent and murderer (Luke:23:19,25|). They chose Barabbas in preference to Jesus and apparently Jesus died on the very cross planned for Barabbas.

rwp@John:19:1 @{Took and scourged} (\elaben kai emastig“sen\). First aorist active indicative of \lamban“\ and \mastigo“\ (from \mastix\, whip). For this redundant use of \lamban“\ see also verse 6|. It is the causative use of \mastigo“\, for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke:23:22|) whom Pilate had pronounced innocent (John:18:38|), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark:14:65; strkjv@Matthew:26:67f.; strkjv@Luke:22:63ff.|) as the soldiers will do later (Mark:15:16-19; strkjv@Matthew:27:27-30|). This later mock coronation (Mark and Matthew) was after the condemnation. {Plaited a crown of thorns} (\plexantes stephanon ex akanth“n\). Old verb \plek“\, to weave, in the N.T. only here, strkjv@Mark:15:17; strkjv@Matthew:27:19|. Not impossible for the mock coronation to be repeated. {Arrayed him} (\periebalon auton\). "Placed around him" (second aorist active indicative of \periball“\). {In a purple garment} (\himation porphuroun\). Old adjective \porphureos\ from \porphura\, purple cloth (Mark:15:17,20|), dyed in purple, in the N.T. only here and strkjv@Revelation:18:16|. Jesus had been stripped of his outer garment \himation\ (Matthew:27:28|) and the scarlet cloak of one of the soldiers may have been put on him (Matthew:27:28|).

rwp@John:19:6 @{Crucify him, crucify him} (\staur“son, staur“son\). First aorist active imperative of \stauro“\ for which verb see strkjv@Matthew:29:19|, etc. Here the note of urgency (aorist imperative) with no word for "him," as they were led by the chief priests and the temple police till the whole mob takes it up (Matthew:27:22|). {For I find no crime in him} (\eg“ gar ouch heurisk“\). This is the third time Pilate has rendered his opinion of Christ's innocence (18:38; strkjv@19:4|). And here he surrenders in a fret to the mob and gives as his reason (\gar\, for) for his surrender the innocence of Jesus (the strangest judicial decision ever rendered). Perhaps Pilate was only franker than some judges!

rwp@John:19:7 @{Because he made himself the Son of God} (\hoti huion theou heauton epoiˆsen\). Here at last the Sanhedrin give the real ground for their hostility to Jesus, one of long standing for probably three years (John:5:18|) and the one on which the Sanhedrin voted the condemnation of Jesus (Mark:14:61-64; strkjv@Matthew:27:23-66|), but even now they do not mention their own decision to Pilate, for they had no legal right to vote Christ's death before Pilate's consent which they now have secured.

rwp@John:19:8 @{He was the more afraid} (\mallon ephobˆthˆ\). First aorist passive indicative of \phobeomai\. He was already afraid because of his wife's message (Matthew:27:19|). The claim of Jesus to deity excited Pilate's superstitious fears.

rwp@John:19:15 @{Away with him, away with him} (\ƒron, ƒron\). First aorist active imperative of \air“\. See \aire\ in strkjv@Luke:23:18|. This thing has gotten on the nerves of the crowd. Note the repetition. In a second-century papyrus letter (Moulton and Milligan's _Vocabulary_) a nervous mother cries "He upsets me; away with him" (\arron auton\). Pilate weakly repeats his sarcasm: "{Your king shall I crucify?} (\Ton basilea hum“n staur“s“;\). {But Caesar} (\ei mˆ kaisara\). The chief priests (\hoi archiereis\) were Sadducees, who had no Messianic hope like that of the Pharisees. Songs:to carry their point against Jesus they renounce the principle of the theocracy that God was their King (1Samuel:12:12|).

rwp@John:19:16 @{He delivered} (\pared“ken\). Kappa aorist active of \paradid“mi\, the very verb used of the Sanhedrin when they handed Jesus over to Pilate (18:30,35|). Now Pilate hands Jesus back to the Sanhedrin with full consent for his death (Luke:23:25|). {To be crucified} (\hina staur“thˆi\). Purpose clause with \hina\ and the first aorist passive subjunctive of \stauro“\. John does not give the dramatic episode in strkjv@Matthew:27:24f.| when Pilate washed his hands and the Jews took Christ's blood on themselves and their children. But it is on Pilate also.

rwp@John:19:17 @{They took} (\parelabon\). Second aorist active indicative of \paralamban“\, they took Jesus from Pilate. Cf. strkjv@1:11; strkjv@14:3|. This is after the shameful scourging between 6 A.M. and 9 A.M. when the soldiers insult Jesus _ad libitum_ (Mark:15:16-19; strkjv@Matthew:27:27-30|).

rwp@John:19:18 @{They crucified} (\estaur“san\). The soldiers just as in strkjv@Acts:22:24f.|; the scourging of Paul was to be done by the soldiers. {And Jesus in the midst} (\meson de ton Iˆsoun\). Predicate adjective \meson\. A robber (\lˆistˆs\, not a thief, \kleptˆs\) was on each side of Jesus (Mark:15:27; strkjv@Matthew:27:38|) like Barabbas (John:18:40|) and probably members of his band, malefactors (\kakourgoi\) Luke terms them (Luke:23:32|).

rwp@John:19:20 @{Read} (\anegn“san\). Second aorist active indicative of \anagin“sk“\. It was meant to be read. Latin was the legal and official language; Aramaic (Hebrew) was for the benefit of the people of Jerusalem; Greek was for everybody who passed by who did not know Aramaic. Many of the Jews mocked as they read the accusation. This item alone in John.

rwp@John:19:24 @{Let us not rend it} (\mˆ schis“men auton\). \Mˆ\ with first aorist active volitive subjunctive of \schiz“\, to split. It was too valuable to ruin. {Cast lots} (\lach“men\). Second aorist active volitive subjunctive of \lagchan“\. The usual meaning is to obtain by lot (Luke:1:9; strkjv@Acts:1:17|). Field (_Ot. Norv_. 72) holds that no example has been found where it means "cast lots" as here, but Thayer cites _Isocrates_, p. 144b and _Diod_. 4, 63. John here quotes with the usual formula strkjv@Psalms:22:18| (LXX verbatim) and finds a fulfilment here. The enemies of the Lord's Anointed treated him as already dead (Westcott) and so cast lots (\elabon klˆron\, the common phrase as in strkjv@Matthew:27:35|).

rwp@John:19:25 @{Were standing by the cross of Jesus} (\histˆkeisan para t“i staur“i tou Iˆsou\). Perfect of \histˆmi\, to place, used as imperfect (intransitive) with \para\ (beside) and the locative case. Vivid contrast this to the rude gambling of the soldiers. This group of four (or three) women interests us more. Matt. (Matthew:27:55f.|) spoke of women beholding from afar and names three (Mary Magdalene, Mary the mother of James the less and of Joses, and the mother of the sons of Zebedee). Mark also (Mark:15:40|) names three (Mary Magdalene, Mary the mother of James the less and of Joses, and Salome). They have clearly drawn near the Cross by now. John alone mentions the mother of Jesus in the group. It is not clear whether the sister of the mother of Jesus is Salome the mother of the sons of Zebedee or the wife of Clopas. If so, two sisters have the name Mary and James and John are cousins of Jesus. The point cannot be settled with our present knowledge.

rwp@John:19:26 @{His mother} (\tˆn mˆtera\). Common Greek idiom, the article as possessive. {Standing by} (\parest“ta\). Perfect active (intransitive) participle of \paristˆmi\, vivid and picturesque scene. The dying Saviour thinks of the comfort of his mother. {Whom he loved} (\hon ˆgapa\). Imperfect active. Surely John is justified in inserting this phrase here. If John were his cousin, that helps explain why Jesus turns the care of his mother over to him. But the brothers of Jesus are not present and disbelieved his claims. John is the only one of the apostles with courage enough to take his stand with the women by the Cross. There is no disrespect in the use of "Woman" (\Gunai\) here as there was not in strkjv@2:4|. This trust is to John, though Salome, John's own mother, was standing there.

rwp@John:19:28 @{Are now finished} (\ˆdˆ tetelestai\). Perfect passive indicative of \tele“\. See same form in verse 30|. As in strkjv@13:1|, where Jesus is fully conscious (knowing, \eid“s\) of the meaning of his atoning death. {Might be accomplished} (\telei“thˆi\). First aorist passive subjunctive of \teleio“\ rather than the usual \plˆr“thˆi\ (verse 24|) with \hina\. John sees the thirst of Jesus in strkjv@Psalms:69:21f|. Jesus, of course, did not make the outcry in any mechanical way. Thirst is one of the severest agonies of crucifixion. For the "perfecting" of the Messiah by physical suffering see strkjv@Hebrews:2:10; strkjv@5:7ff|.

rwp@John:19:29 @{Was set} (\ekeito\). Imperfect middle. John, as eyewitness, had noticed it there. {Of vinegar} (\oxous\). Not vinegar drugged with myrrh (Mark:15:23|) and gall (Matthew:27:34|) which Jesus had refused just before the crucifixion. {Sponge} (\spoggon\). Old word, in N.T. only here, strkjv@Mark:15:36; strkjv@Matthew:27:48|, our "sponge." {They put} (\perithentes\). Second aorist active participle of \peritithˆmi\, to place around. {Upon hyssop} (\huss“p“i\). {A reed} (\kalam“i\) as Mark and Matthew have it. The reed of the hyssop bush was only three or four feet long.

rwp@John:19:30 @{Had received} (\elaben\). Second aorist active indicative of \lamban“\. Jesus took the vinegar (a stimulant), though he had refused the drugged vinegar. It is finished (\tetelestai\). Same for as in verse 28|. A cry of victory in the hour of defeat like \nenikˆka\ in strkjv@16:33|. Jesus knew the relation of his death to redemption for us (Mark:10:45; strkjv@Matthew:20:28; strkjv@26:28|). {Bowed his head} (\klinas tˆn kephalˆn\). First aorist active participle of \klin“\. This vivid detail only in John. {Gave up his spirit} (\pared“ken to pneuma\). With the quotation of strkjv@Psalms:31:5| according to strkjv@Luke:23:46|, "Father, into thy hands I commend my spirit" (the last of the seven sayings of Jesus on the Cross that are preserved for us). Jesus died with the words of this Psalm upon his lips. The apostle John had come back to the Cross.

rwp@John:19:31 @{The Preparation} (\paraskeuˆ\). Friday. See verse 14|. {Might not remain} (\mˆ meinˆi\). Negative final clause with \hina mˆ\ and first aorist active (constative) subjunctive of \men“\. {A high day} (\megalˆ\). A "great" day, since "the sabbath day following synchronized with the first day of unleavened bread which was a 'great' day" (Bernard). A double reason therefore for wanting the bodies removed before sunset when the Sabbath began. {That their legs might be broken} (\hina kateag“sin auton ta skelˆ\). Purpose clause with \hina\ and the second aorist passive subjunctive of \katagnumi\ with the augment retained in the subjunctive, a "false augment" common in later Greek as in the future in strkjv@Matthew:12:20| with this verb (Robertson, _Grammar_, p. 365). This _crurifragium_ was done with a heavy mallet and ended the sufferings of the victim. {Legs} (\skelˆ\). Old word, here only in N.T. {Might be taken away} (\arth“sin\). First aorist passive subjunctive of \air“\ with \hina\ also.

rwp@John:19:32 @{Which was crucified with him} (\tou sunstaur“thentos aut“i\). First aorist passive articular participle of \sunstauro“\ with associative instrumental case. Cf. Paul's \Christ“i sunestaur“mai\ (Galatians:2:19|).

rwp@John:19:34 @{With a spear} (\logchˆi\). Instrumental case of this old word, here only in the N.T. {Pierced his side} (\autou tˆn pleuran enuxen\). First aorist active indicative of \nuss“\, old word to pierce, here only in N.T., and \pleuran\ (side), another old word, occurs in N.T. only here and strkjv@John:20:20,25,27|. {Blood and water} (\haima kai hud“r\). Dr. W. Stroud (_Physical Cause of the Death of Christ_) argues that this fact proves that the spear pierced the left side of Jesus near the heart and that Jesus had died literally of a broken heart since blood was mixed with water.

rwp@John:19:35 @{He that hath seen} (\ho he“rak“s\). Perfect active articular participle of \hora“\. John the Apostle was there and saw this fact (still sees it, in fact). This personal witness disproves the theory of the Docetic Gnostics that Jesus did not have a real human body. {He knoweth} (\ekeinos oiden\). That is John does like strkjv@9:37|. It is possible that \ekeinos\ may be a solemn appeal to God as in strkjv@1:33| or Christ as in strkjv@1John:3:5|. Bernard argues that the final editor is distinguishing the Beloved Disciple from himself and is endorsing him. But the example of Josephus (_War_. III. 7, 16) is against this use of \ekeinos\. John is rather referring to himself as still alive.

rwp@John:19:37 @{They pierced} (\exekentˆsan\). First aorist active of \ekkente“\, late verb, correct translation of the Hebrew of strkjv@Zechariah:12:10|, but not like the LXX, in N.T. only here and strkjv@Revelation:1:7|.

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:20:2 @{Runneth} (\trechei\). Vivid dramatic present indicative of \trech“\. John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics (Mark:16:2-8; strkjv@Matthew:28:5-8; strkjv@Luke:24:1-8|). Luke (Luke:24:9-12|) does not distinguish between the separate report of Mary Magdalene and that of the other women. {To Simon Peter} (\pros Sim“na Petron\). Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in strkjv@John:18-21| is like that between Peter and John in strkjv@Acts:1-5|. {Loved} (\ephilei\). Imperfect of \phile“\ for which see strkjv@5:20; strkjv@11:3| and for distinction from \agapa“\ see strkjv@11:5; strkjv@13:23; strkjv@21:7,15,17|. {They have taken away} (\ˆran\). First aorist active indicative of \air“\, indefinite plural. {We know not} (\ouk oidamen\). Mary associates the other women with her in her ignorance. For \ethˆkan\ (have laid) see strkjv@19:42|. Mary fears a grave robbery. She has no idea of the resurrection of Jesus.

rwp@John:20:3 @{They went} (\ˆrchonto\). Imperfect middle picturing the scene, "they were going." The two started instantly (\exˆlthen\, aorist active indicative).

rwp@John:20:4 @{They both} (\hoi duo\). "The two" (Peter and the other disciple whom Jesus loved). {Ran together} (\etrechon homou\). Imperfect active of \trech“\. It was a race in eagerness to reach the tomb of Jesus. {Outran Peter} (\proedramen tacheion tou Petrou\). Second aorist active indicative of \protrech“\, old verb, in N.T. only here and strkjv@Luke:19:4|, to run on before (ahead). "He ran ahead more swiftly (see strkjv@John:13:27|) than Peter" (ablative case after comparative adverb \tacheion\, _Koin‚_ for older \thƒsson\). {First} (\pr“tos\). Predicative nominative (not adverb \proton\) and superlative used where only two involved. John won the race.

rwp@John:20:6 @{Entered and beholdeth} (\eisˆlthen kai the“rei\). Aorist active and present active indicative. Peter impulsively went on in and beholds (\the“rei\, vivid term again, but of careful notice, \the“re“\, not a mere glance \blep“\ such as John gave in verse 5|).

rwp@John:20:8 @{Then therefore} (\tote oun\). After Peter in time and influenced by the boldness of Peter. {And he saw and believed} (\kai eiden kai episteusen\). Both aorist active indicative (second and first). Peter saw more after he entered than John did in his first glance, but John saw into the meaning of it all better than Peter. Peter had more sight, John more insight. John was the first to believe that Jesus was risen from the tomb even before he saw him. According to strkjv@Luke:24:12| Peter went away "wondering" still. The Sinaitic Syriac and 69 and 124 wrongly read here "they believed." John was evidently proud to be able to record this great moment when he believed without seeing in contrast to Thomas (20:29|). Peter and John did not see the angels.

rwp@John:20:9 @{For} (\gar\). Explanatory use of \gar\. {The Scripture} (\tˆn graphˆn\). Probably strkjv@Psalms:16:10|. Jesus had repeatedly foretold his resurrection, but that was all forgotten in the great sorrow on their hearts. Only the chief priests and Pharisees recalled the words of Jesus (Matthew:27:62ff.|). {Must} (\dei\). For this use of \dei\ concerning Christ's death and resurrection see strkjv@Mark:8:31; strkjv@Matthew:26:54; strkjv@Luke:9:22; strkjv@17:25; strkjv@22:37; strkjv@24:7,26,44; strkjv@John:3:14; strkjv@12:34; strkjv@Acts:1:16|. Jesus had put emphasis on both the fact and the necessity of his resurrection which the disciples slowly perceived.

rwp@John:20:11 @{Was standing} (\histˆkei\). Past perfect of \histˆmi\ as imperfect as in strkjv@19:25|. {At the tomb} (\pros t“i mnˆmei“i\). \Pros\ (in front of) with locative while \para\ (by the side of) with locative in strkjv@19:25|. Pathetic and common picture of a woman weeping by the tomb. See strkjv@11:31|. {As she wept} (\h“s eklaien\). Imperfect, "as she was weeping." {She stooped and looked} (\parekupsen\). Aorist active indicative of \parakupt“\ for which see verse 5|. Mary "peeped into" the tomb, but did not enter.

rwp@John:20:12 @{Beholdeth} (\the“rei\). Vivid historical present again as in verses 6,14|. Peter and John had not seen the two angels. Westcott suggests an "economy" in such manifestations as the explanations. Better our own ignorance as to the reason why only the women saw them. Angels were commonly believed to be clad in white. See strkjv@Mark:16:5| (a young man in a white robe), strkjv@Matthew:28:5| (the angel), strkjv@Luke:24:4| (two men in dazzling apparel). For other angels in John's Gospel see strkjv@1:41; strkjv@12:29; strkjv@20:12|. {Had lain} (\ekeito\). Imperfect in progressive sense, "had been lying," though not there now.

rwp@John:20:14 @{She turned herself back} (\estraphˆ eis ta opis“\). Second aorist passive indicative of \streph“\ in an intransitive and almost reflective sense. In the disappearance of the aorist middle before the aorist passive see Robertson, _Grammar_, p.817. See also \strapheisa\ (second aorist passive participle) in verse 16|. On \eis ta opis“\ see strkjv@6:66; strkjv@18:6|. {Standing} (\hest“ta\). Second perfect active (intransitive) of \histˆmi\. Instinctively Mary felt the presence of some one behind her. {Was} (\estin\). Present active indicative retained in indirect discourse after \ˆidei\ (knew).

rwp@John:20:15 @{Sir} (\Kurie\). Clearly not "Lord" here, for she thought him to be "the gardener" (\ho kˆpouros\), old word (\kˆpos, ouros\), keeper of the garden, only here in the N.T. {If thou hast borne him hence} (\ei su ebastasos auton\). Condition of the first class. Note emphasis on \su\ (thou). A new idea struck Mary as mistaken as the other one. Jesus had repeated the question of the angels, but she did not recognize him. {And I} (\kag“\). Emphasis and crasis.

rwp@John:20:16 @{Mary} (\Mariam\). Aramaic form in Aleph B W, though \Maria\ in strkjv@19:25|. Clearly the old familiar tone of Jesus was in the pronunciation of her name. {Rabboni} (\Rabbounei\). Aramaic again for \Didaskale\ (Teacher), "my Teacher." In N.T. only here and strkjv@Mark:10:51| though practically the same as \Rabbi\. See strkjv@11:28| for "the Teacher" (Rabbi). These two simple words tell the great fact that Christ is risen and Mary has seen him. One says little in really great moments.

rwp@John:20:17 @{Touch me not} (\mˆ mou haptou\). Present middle imperative in prohibition with genitive case, meaning "cease clinging to me" rather than "Do not touch me." Jesus allowed the women to take hold of his feet (\ekratˆsan\) and worship (\prosekunˆsan\) as we read in strkjv@Matthew:28:9|. The prohibition here reminds Mary that the previous personal fellowship by sight, sound, and touch no longer exists and that the final state of glory was not yet begun. Jesus checks Mary's impulsive eagerness. {For I am not yet ascended} (\oup“ gar anabebˆka\). Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said (16:7|) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ. {My God} (\theou mou\). Jesus had said "My God" on the Cross (Mark:15:34|). Note it also in strkjv@Revelation:3:2|. Songs:Paul in strkjv@Romans:15:6|, etc., has "the God and Father of our Lord Jesus Christ."

rwp@John:20:19 @{When therefore it was evening on that day} (\ousˆs oun opsias tˆi hˆmerƒi ekeinei\). Genitive absolute with \opsia\ (\opsios\, late), old word with \h“ra\ (hour) understood and here for the time from six to nine (6:16|) and the locative case of time with \hˆmerƒi\ (day). John often uses this note of time (1:39; strkjv@5:9; strkjv@11:53; strkjv@14:20; strkjv@16:23,26|). The addition of \tˆi miƒi sabbat“n\ (see strkjv@20:1| for this use of \miƒi\ like \pr“tˆi\) proves that John is using Roman time, not Jewish, for here evening follows day instead of preceding it. {When the doors were shut} (\t“n thur“n kekleismen“n\). Genitive absolute again with perfect passive participle of \klei“\, shut to keep the Jews out. News of the empty tomb had already spread (Matthew:28:11|). See strkjv@John:7:13| for the phrase "for fear of the Jews"; cf. strkjv@12:42|. {Stood in the midst} (\estˆ eis to meson\). Second aorist (ingressive) active (intransitive) of \histˆmi\, "stepped into the midst." {Peace be unto you} (\Eirˆnˆ humin\). The usual oriental salutation as in verses 21,26; strkjv@Luke:24:36|, here with probable reference to strkjv@John:14:27| (Christ's legacy of peace).

rwp@John:20:20 @{Showed} (\edeixen\). First aorist active indicative of \deiknumi\. This body, not yet glorified, retained the marks of the nails and of the soldier's spear, ample proof of the bodily resurrection against the modern view that only Christ's "spirit" arose and against the Docetic notion that Jesus had no actual human body. Luke (Luke:24:39f.|) adds feet to hands and side. {Were glad} (\echarˆsan\). Second aorist passive indicative of \chair“\. Jesus had said (16:22|) that it would be so. Luke adds (Luke:24:41|) that they "disbelieved for joy." It was too good to be true, though terror had first seized them when Jesus appeared (Luke:24:37|) because of the suddenness of Christ's appearance and their highly wrought state.

rwp@John:20:21 @{Even so send I you} (\kag“ pemp“ humas\). Jesus has often spoken of the Father's sending him using both \apostell“\ and \pemp“\. Here he employs both words in practically the same sense. Jesus still bears the Commission of the Father (perfect active indicative). For this balanced contention (as... so) see strkjv@6:57; strkjv@10:15|. This is the first of the three commissions given by the Risen Christ (another on the mountain in Galilee (Matthew:28:16-20; strkjv@1Corinthians:15:6|), another on the Mount of Olives (Luke:24:44-51; strkjv@Acts:1:3-11|).

rwp@John:20:22 @{He breathed on them} (\enephusˆsen\). First aorist active indicative of \emphusa“\, late verb, here only in N.T. though eleven times in the LXX and in the papyri. It was a symbolic art with the same word used in the LXX when God breathed the breath of life upon Adam (Genesis:2:7|). It occurs also in strkjv@Ezekiel:37:9|. See Christ's promise in strkjv@John:16:23|. Jesus gives the disciples a foretaste of the great pentecost. {Receive ye the Holy Ghost} (\labete pneuma hagion\). Second aorist (ingressive) active imperative of \lamban“\. Note absence of article here (\pneuma hagion\) though \to pneuma to hagion\ in strkjv@14:26|. No real distinction is to be observed, for Holy Spirit is treated as a proper name with or without the article.

rwp@John:20:23 @{Whosesoever sins ye forgive} (\an tin“n aphˆte tas hamartias\). "If the sins of any ye forgive" (\aphˆte\, second aorist active subjunctive with \an\ in the sense of \ean\), a condition of the third class. Precisely so with "retain" (\kratˆte\, present active subjunctive of \krate“\). {They are forgiven} (\aphe“ntai\). Perfect passive indicative of \aphiˆmi\, Doric perfect for \apheintai\. {Are retained} (\kekratˆntai\). Perfect passive indicative of \krate“\. The power to forgive sin belongs only to God, but Jesus claimed to have this power and right (Mark:2:5-7|). What he commits to the disciples and to us is the power and privilege of giving assurance of the forgiveness of sins by God by correctly announcing the terms of forgiveness. There is no proof that he actually transferred to the apostles or their successors the power in and of themselves to forgive sins. In strkjv@Matthew:16:19; strkjv@18:18| we have a similar use of the rabbinical metaphor of binding and loosing by proclaiming and teaching. Jesus put into the hands of Peter and of all believers the keys of the Kingdom which we should use to open the door for those who wish to enter. This glorious promise applies to all believers who will tell the story of Christ's love for men.

rwp@John:20:24 @{Didymus} (\Didumos\). The same expression applied to Thomas in strkjv@11:16; strkjv@21:2|, but nowhere else in N.T. Old word for twin (double), "the pessimist of the apostolic band" (Bernard). The term twelve is still applied to the group, though Judas, the traitor, is dead.

rwp@John:20:25 @{We have seen the Lord} (\he“rakamen ton kurion\). The very language in the plural that Mary Magdalene had used (20:18|) when no one believed her. {Except I shall see} (\ean mˆ id“\). Negative condition of third class with \ean\ and second aorist active subjunctive and so as to \bal“\ (from \ball“\) "and put." {The print} (\ton tupon\). The mark or stamp made by the nails, here the original idea. Various terms as in strkjv@Acts:7:44; strkjv@1Timothy:4:12|. Finally our "type" as in strkjv@Romans:5:14|. Clearly the disciples had told Thomas that they had seen the \tupon\ of the nails in his hands and the spear in his side. {I will not believe} (\ou mˆ pisteus“\). Strong refusal with \ou mˆ\ (doubtful negative) and first aorist active subjunctive (or future indicative).

rwp@John:20:27 @{Then saith he to Thomas} (\eita legei t“i Thomƒi\). Jesus turns directly to Thomas as if he had come expressly for his sake. He reveals his knowledge of the doubt in the mind of Thomas and mentions the very tests that he had named (25|). {Be not faithless} (\mˆ ginou apistos\). Present middle imperative of \ginomai\ in prohibition, "stop becoming disbelieving." The doubt of Thomas in the face of the witness of the others was not a proof of his superior intelligence. Sceptics usually pose as persons of unusual mentality. The medium who won Sir Arthur Conan Doyle to spiritualism has confessed that it was all humbug, but he deceived the gullible novelist. But Thomas had carried his incredulity too far. Note play on \apistos\ (disbelieving) and \pistos\ (believing).

rwp@John:20:28 @{My Lord and my God} (\Hosea:kurios mou kai ho theos mou\). Not exclamation, but address, the vocative case though the form of the nominative, a very common thing in the _Koin‚_. Thomas was wholly convinced and did not hesitate to address the Risen Christ as Lord and God. And Jesus accepts the words and praises Thomas for so doing.

rwp@John:20:29 @{Thou hast believed} (\pepisteukas\). Perfect active indicative. Probably interrogative, but "it was _sight_, not _touch_ that convinced Thomas" (Bernard). {And yet} (\kai\). Clear use of \kai\ in the adversative sense. Thomas made a noble confession, but he missed the highest form of faith without the evidence of the senses. Peter (1Peter:1:8|) uses language that seems like a reminiscence of the words of Jesus to Thomas which Peter heard.

rwp@John:20:31 @{Are written} (\gegraptai\). Perfect passive indicative of \graph“\, "have been written" by John. {That ye may believe} (\hina pisteuˆte\). Purpose with \hina\ and the present active subjunctive of \pisteu“\, "that you may keep on believing." The book has had precisely this effect of continuous and successive confirmation of faith in Jesus Christ through the ages. {Jesus is the Christ, the Son of God} (\Iˆsous estin ho Christos ho huios tou theou\). The man named Jesus is identical with the Messiah (the Anointed One) as opposed to the Cerinthian separation of the Jesus of history and the Christ (\aeon\) of theology. And the Docetic notion of a phantom body for Jesus with no actual human body is also false. Jesus is the Son of God with all that this high term implies, the Logos of strkjv@John:1:1-18| (the Prologue). "Very God of very God," Incarnate Revealer of God. But there is a further purpose. {And that believing ye may have life in his name} (\kai hina pisteuontes z“ˆn echˆte en t“i onomati autou\). Note present participle \pisteuontes\ (continuing to believe) and the present active subjunctive \echˆte\ (keep on having). "Life" (\z“ˆn\) is eternal life so often mentioned in this Gospel, life to be found only in the name (and power) of Jesus Christ the Son of God. This verse constitutes a fitting close for this wonderful book and John may at first have intended to stop here. But before he published the work he added the Epilogue (Chapter XXI) which is written in the same style and gives a beautiful picture of the Risen Christ with a side-light on John and Peter (restored to fellowship).

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

rwp@John:21:3 @{I go a fishing} (\hupag“ halieuein\). The present active infinitive \halieuein\ expresses purpose as often. It is a late verb from \halieus\ (fisherman) and occurs in strkjv@Jeremiah:16:16|, in Philo, Plutarch, and one papyrus. Peter's proposal was a natural one. He had been a fisherman by practice and they were probably waiting in Galilee for the appointed meeting with Christ on the mountain. Andrew and Peter, James and John were fishermen also. Peter's proposition met a ready response from all. {They took} (\epiasan\). First aorist active indicative of \piaz“\, Doric form for \piez“\, to catch.

rwp@John:21:4 @{When day was now breaking} (\pr“ias ˆdˆ ginomenˆs\). Genitive absolute and note present middle participle (dawn coming on and still dark). In strkjv@Matthew:27:1| the aorist participle (\genomenˆs\) means that dawn had come. For "beach" (\aigialon\) see strkjv@Matthew:13:2|. {Was} (\estin\). Present indicative retained in indirect assertion.

rwp@John:21:7 @{It is the Lord} (\ho kurios estin\). John's quick insight appears again. {Girt his coat about him} (\ton ependutˆn diez“sato\). First aorist middle (indirect) indicative with which note \diez“sen heauton\ in strkjv@13:4|. Apparently Peter threw on the upper garment or linen blouse (\ependutˆn\) worn by fishers over his waistcloth and tucked it under his girdle.

rwp@John:21:9 @{Got out} (\apebˆsan\). As in strkjv@Luke:5:2|. {They see} (\blepousin\). Vivid historical present. {A fire of coals} (\anthrakian\). See strkjv@18:18| for this word. Cf. our "anthracite." {There} (\keimenˆn\). Lying as placed, present middle participle of \keimai\. {Fish} (\opsarion\). As in strkjv@6:9,11|, like \prosphagion\ above. {Laid thereon} (\epikeimenon\). Songs:broiling with bread ready (toast).

rwp@John:21:10 @{Which} (\h“n\). Ablative case by attraction from \ha\ to agree with \opsari“n\. They had caught the fish by Christ's direction.

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

rwp@John:21:12 @{Break your fast} (\aristˆsate\). First aorist active imperative of \arista“\ from \ariston\, first to breakfast, as here and then later to dine as in strkjv@Luke:11:37|. What a delightful breakfast of fresh broiled fish just caught (verse 10|) with the hush of joyful surprise in the presence of the Risen Lord. {Durst} (\etolma\) Imperfect active of \tolma“\. The restraint of silence continued.

rwp@John:21:15 @{Lovest thou me more than these?} (\agapƒis me pleon tout“n;\). Ablative case of comparison \tout“n\ (disciples) after \pleon\. Peter had even boasted that he would stand by Christ though all men forsook him (Mark:14:29|). We do not know what passed between Jesus and Peter when Jesus first appeared to him (Luke:24:34|). But here Christ probes the inmost recesses of Peter's heart to secure the humility necessary for service. {I love thee} (\phil“ su\). Peter makes no claim here to superior love and passes by the "more than these" and does not even use Christ's word \agapa“\ for high and devoted love, but the humbler word \phile“\ for love as a friend. He insists that Christ knows this in spite of his conduct. {Feed my lambs} (\Boske ta arnia mou\). For the old word \bosk“\ (to feed as a herdsman) see strkjv@Matthew:8:33|. Present active imperative here. \Arnia\ is a diminutive of \arnos\ (lamb).

rwp@John:21:17 @{Lovest thou me?} (\phileis me;\). This time Jesus picks up the word \phile“\ used by Peter and challenges that. These two words are often interchanged in the N.T., but here the distinction is preserved. Peter was cut to the heart (\elupˆthˆ\, first aorist passive of \lupe“\, to grieve) because Jesus challenges this very verb, and no doubt the third question vividly reminds him of the three denials in the early morning by the fire. He repeats his love for Jesus with the plea: "Thou knowest all things." {Feed my sheep} (\boske ta probatia\). Many MSS. both here and in verse 16| read \probata\ (sheep) instead of \probatia\ (little sheep or lambs).

rwp@John:21:18 @{Thou girdest thyself} (\ez“nnues seauton\). Imperfect active of customary action of \z“nnu“\, old verb, in N.T. only here and strkjv@Acts:12:8|. Songs:as to \periepateis\ (walkedst) and \ˆtheles\ (wouldest), two other imperfects of customary action. {When thou shalt be old} (\hotan gˆrasˆis\). Indefinite temporal clause with \hotan\ and the first aorist active subjunctive of \gˆrask“\, old verb to grow old, in N.T. only here and strkjv@Hebrews:8:13|, "whenever thou growest old."

rwp@John:21:20 @{Turning about} (\epistrapheis\). Second aorist passive participle of \epistreph“\, old verb, here a sudden turning round (ingressive aorist). For the simplex verb \streph“\ see strkjv@20:14,16|. {Following} (\akolouthounta\). Following both Jesus and Peter, perhaps having heard the graphic dialogue above.

rwp@John:21:22 @{If I will} (\ean thel“\). Condition of the third class with \ean\ and the present active subjunctive of \thel“\. {Till I come} (\he“s erchomai\). Literally, "while I am coming" (\he“s\ and the present indicative, not \he“s elth“\ (second aorist active subjunctive). {What is that to thee?} (\ti pros se;\). A sharp rebuke to Peter's keen curiosity. {Follow thou me} (\su moi akolouthei\). "Do thou me keep on following." That lesson Peter needed.

rwp@John:21:25 @{If they should be written every one} (\ean graphˆtai kath' hen\). Condition of the third class with \ean\ and present passive subjunctive of \graph“\, "If they should be written one by one" (in full detail). {I suppose} (\oimai\). Note change back to the first person singular by the author. {Would not contain} (\oud' auton ton kosmon ch“rˆsein\). Future active infinitive in indirect discourse after \oimai\. This is, of course, natural hyperbole, but graphically pictures for us the vastness of the work and words of Jesus from which the author has made a small selection (20:30f.|) and by which he has produced what is, all things considered, the greatest of all the books produced by man, the eternal gospel from the eagle who soars to the very heavens and gives us a glimpse of the glory of God in the face of Jesus Christ.

rwp@Info_Jude:@ THE EPISTLE OF JUDE ABOUT A.D. 65 TO 67 BY WAY OF INTRODUCTION THE AUTHOR He calls himself Judas, but this was a very common name. In the N.T. itself we have Judas Iscariot and Judas not Iscariot (John:14:22|; also called Judas of James, son or brother, strkjv@Luke:6:6|), Judas a brother of our Lord (Matthew:13:55|), Judas of Galilee (Acts:5:37|), Judas of Damascus (Acts:9:11|), Judas Barsabbas (Acts:15:22|). The author explains that he is a "slave" of Jesus Christ as James did (Jude:1:1|), and adds that he is also a brother of James. Clement of Alexandria thinks that, like James, he deprecated being called the brother of the Lord Jesus (as by Hegesippus later) as claiming too much authority. Keil identifies him with Jude:the Apostle (not Iscariot), but that is most unlikely. The Epistle is one of the disputed books of Eusebius. It was recognized in the canon in the Third Council of Carthage (A.D. 397). It appears in the Muratorian Canon (A.D. 170).

rwp@Info_Jude:@ THE RELATION TO II PETER Beyond a doubt one of these Epistles was used by the other, as one can see by comparing particularly strkjv@Jude:1:3-18| and strkjv@2Peter:2:1-18|. As already said concerning II Peter, scholars are greatly divided on this point, and in our present state of knowledge it does not seem possible to reach a solid conclusion. The probability is that not much time elapsed between them. Mayor devotes a whole chapter to the discussion of the relation between II Peter and Jude:and reaches the conclusion "that in Jude:we have the first thought, in Peter the second thought." That is my own feeling, but it is all so subjective that I have no desire to urge the point unduly. Bigg is equally positive that II Peter comes before Jude.

rwp@Info_Jude:@ THE PURPOSE The author undoubtedly has the Gnostics in mind and is seeking to warn his readers against them, as is true of II Peter. This same purpose appears in the Johannine Epistles, as was true also of Colossians, Ephesians, the Pastoral Epistles.

rwp@Info_Jude:@ THE READERS Of this we know nothing at all. Dr. Chase believes that the Epistle was sent to Antioch in Syria. That may be true, though it is mere conjecture. Any place or places in Asia Minor would suit so far as we know. The readers were probably both Jewish and Gentile Christians. Jerusalem and Alexandria are urged as the place of composition, but of that we have no real information.

rwp@Info_Jude:@ THE DATE This really turns on the genuineness of the Epistle. There is no clear indication of the date, for the Gnostics described can belong to the first or to the second century. If it was used by II Peter, that would place it slightly before that Epistle. The date suggested, 65 to 67 A.D., is purely conjectural.

rwp@Info_Jude:@ SPECIAL BOOKS ON JUDE (Apart from those on II Peter or the Catholic Epistles) Chase, F. H., _Jude:in Hastings D B_ (1899). Ermoni, V., _L'epitre de Jude_ (1903, in Vigoroux, Diction- naire de la Bible). Georchin, B., _Der Brief Judas_ (1901). Kasteren, J. P., _Deuteronomy:brief uan den apostel Judas_ (1916). Maier, F., _Der Judasbrief_ (1906). Mayor, J. B., _The Epistle of Jude_ (in Expositor's Greek Testament, 1910). Plummer, A., _St. James and St. Jude_ (Expositor's Bible). Rampf, M. F., _Der Brief Juda_ (1854). Stier, R., _Der Brief Judas, des Bruders des Herrn_ (1850). Wandel, G., _Der Brief des Judas_ (1898). strkjv@Jude:1:1 @{Servant} (\doulos\). Precisely as James (James:1:1|), only James added \kuriou\ (Lord). {Brother of James} (\adelphos Iak“bou\). Thus Jude:identifies himself. But not the "Judas of James" (Luke:6:16; strkjv@Acts:1:13|). {To them that are called} (\tois--klˆtois\). But this translation (treating \klˆtois\ as a substantive like strkjv@Romans:1:6; strkjv@1Corinthians:1:24|) is by no means certain as two participles come in between \tois\ and \klˆtois\. \Klˆtois\ may be in the predicate position (being called), not attributive. But see strkjv@1Peter:1:1|. {Beloved in God the Father} (\en the“i patri ˆgapˆmenois\). Perfect passive participle of \agapa“\, but no precise parallel to this use of \en\ with \agapa“\. {Kept for Jesus Christ} (\Iˆsou Christ“i tetˆrˆmenois\). Perfect passive participle again with dative, unless it is the instrumental, "kept by Jesus Christ," a quite possible interpretation.

rwp@Jude:1:2 @{Be multiplied} (\plˆthuntheiˆ\). First aorist passive optative of \plˆthun“\ as in strkjv@1Peter:1:2; strkjv@2Peter:1:2|.

rwp@Jude:1:3 @{Beloved} (\agapˆtoi\). As in strkjv@3John:1:2|. {All diligence} (\pƒsan spoudˆn\). As in strkjv@2Peter:1:5|. {Of our common salvation} (\peri tˆs koinˆs hˆm“n s“tˆrias\). See this use of \koinos\ (common to all) in strkjv@Titus:1:4| with \pistis\, while in strkjv@2Peter:1:1| we have \isotimon pistin\, which see. {I was constrained} (\anagkˆn eschon\). "I had necessity" like strkjv@Luke:14:18; strkjv@Hebrews:7:27|. {To contend earnestly} (\epag“nizesthai\). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (\epi\) striving to the already strong \ag“nizesthai\ (\ag“n\ contest). Cf. strkjv@1Timothy:6:12| \ag“nizou ton kalon ag“na\. {For the faith} (\tˆi--pistei\). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in verse 20; strkjv@Galatians:1:23; strkjv@3:23; strkjv@Phillipians:1:27|. {Once for all delivered} (\hapax paradotheisˆi\). First aorist passive participle feminine dative singular of \paradid“mi\, for which see strkjv@2Peter:2:21|. See also strkjv@2Thessalonians:2:15; strkjv@1Corinthians:11:2; strkjv@1Timothy:6:20|.

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

rwp@Jude:1:5 @{To put you in remembrance} (\hupomnˆsai\). See strkjv@2Peter:1:12| \hupomimnˆskein\ (present active infinitive there, first aorist active infinitive here). {Though ye know all things once for all} (\eidotas hapax panta\). Concessive perfect (sense of present) active participle as in strkjv@2Peter:1:12|, but without \kaiper\. {The Lord} (\kurios\). Some MSS. add \Iˆsous\. The use of \kurios\ here is usually understood to mean the Lord Jesus Christ, as Clement of Alex. (_Adumbr_. p. 133) explains, strkjv@Exodus:23:20|, by \ho mustikos ekeinos aggelos Iˆsous\ (that mystical angel Jesus). For the mystic reference to Christ see strkjv@1Corinthians:10:4,9; strkjv@Hebrews:11:26|. Some MSS. here add \theos\ instead of \Iˆsous\. {Afterward} (\to deuteron\). Adverbial accusative, "the second time." After having saved the people out of Egypt. {Destroyed} (\ap“lesen\). First aorist active indicative of \apollumi\, old verb, to destroy. {Them that believed not} (\tous mˆ pisteusantas\). First aorist active articular participle of \pisteu“\. The reference is to strkjv@Numbers:14:27-37|, when all the people rescued from Egypt perished except Caleb and Joshua. This first example by Jude:is not in II Peter, but is discussed in strkjv@1Corinthians:10:5-11; strkjv@Hebrews:3:18-4:2|.

rwp@Jude:1:6 @{And angels} (\aggelous de\). The second example in Jude, the fallen angels, accusative case after \tetˆrˆken\ (perfect active indicative of \tˆre“\, for which verb see strkjv@2Peter:2:4,7|) at the end of the verse (two emphatic positions, beginning and end of the clause). {Kept not} (\mˆ tˆrˆsantas\). First aorist active participle with negative \mˆ\, with play on "kept not" and "he hath kept." {Principality} (\archˆn\). Literally, "beginning," "rule," (first place of power as in strkjv@1Corinthians:15:24; strkjv@Romans:8:38|). In strkjv@Acts:10:11| it is used for "corners" (beginnings) of the sheet. In strkjv@Ephesians:6:12| the word is used for evil angels. See strkjv@Deuteronomy:32:8|. Both Enoch and Philo (and Milton) discuss the fallen angels. {But left} (\alla apolipontas\). Second aorist active participle of \apoleip“\, old verb, to leave behind (2Timothy:4:13,20|). {Their own proper habitation} (\to idion oikˆtˆrion\). Old word for dwelling-place (from \oikˆtˆr\, dweller at home, from \oikos\), in N.T. only here and strkjv@2Corinthians:5:2| (the body as the abode of the spirit). {In everlasting bonds} (\desmois aidiois\). Either locative (in) or instrumental (by, with). \Aidios\ (from \aei\, always), old adjective, in N.T. only here and strkjv@Romans:1:20| (of God's power and deity). It is synonymous with \ai“nios\ (Matthew:25:46|). Mayor terms \aidios\ an Aristotelian word, while \ai“nios\ is Platonic. {Under darkness} (\hupo zophon\). See strkjv@2Peter:2:4| for \zophos\. In Wisd. strkjv@17:2 we find \desmioi skotous\ (prisoners of darkness). {Great} (\megalˆs\). Not in strkjv@2Peter:2:9|, which see for discussion.

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

rwp@Jude:1:8 @{Yet} (\mentoi\). See strkjv@John:4:27|. In spite of these warnings. {In like manner} (\homoi“s\). Like the cities of the plain. {These also} (\kai houtoi\). The false teachers of verse 4|. {In their dreamings} (\enupniazomenoi\). Present middle participle of \enupniaz“\, to dream (from \enupnion\ dream, strkjv@Acts:2:17|, from \en\ and \hupnos\, in sleep), in Aristotle, Hippocrates, Plutarch, papyri, LXX (Joel:2:28|), here only in N.T. Cf. strkjv@Colossians:2:18|. {Defile} (\miainousin\). Present active indicative of \minain“\, old verb, to stain, with sin (Titus:1:15|) as here. strkjv@2Peter:2:10| has \miasmou\. {Set at nought} (\athetousin\). Present active indicative of \athete“\, to annul. Both \kuriotˆs\ (dominion) and \doxai\ (dignities) occur in strkjv@2Peter:2:10|, which see for discussion.

rwp@Jude:1:9 @{Michael the archangel} (\ho Michael ho archaggelos\). Michael is mentioned also in strkjv@Daniel:10:13,21; strkjv@12:1; strkjv@Revelation:12:7|. \Archaggelos\ in N.T. occurs only here and strkjv@1Thessalonians:4:16|, but in strkjv@Daniel:10:13,20; strkjv@12:1|. {Contending with the devil} (\t“i diabol“i diakrinomenos\). Present middle participle of \diakrin“\, to separate, to strive with as in strkjv@Acts:11:2|. Dative case \diabol“i\. {When he disputed} (\hote dielegeto\). Imperfect middle of \dialegomai\ as in strkjv@Mark:9:34|. {Concerning the body of Moses} (\peri tou M“use“s s“matos\). Some refer this to strkjv@Zechariah:3:1|, others to a rabbinical comment on strkjv@Deuteronomy:34:6|. There is a similar reference to traditions in strkjv@Acts:7:22; strkjv@Galatians:3:19; strkjv@Hebrews:2:2; strkjv@2Timothy:3:8|. But this explanation hardly meets the facts. {Durst not bring} (\ouk etolmˆsen epenegkein\). "Did not dare (first aorist active indicative of \tolma“\), to bring against him" (second aorist active infinitive of \epipher“\). {A railing accusation} (\krisin blasphˆmias\). "Charge of blasphemy" where strkjv@2Peter:2:11| has "\blasphˆmon krisin\." Peter also has \para kuri“i\ (with the Lord), not in Jude. {The Lord rebuke thee} (\epitimˆsai soi kurios\). First aorist active optative of \epitima“\, a wish about the future. These words occur in strkjv@Zechariah:3:1-10| where the angel of the Lord replies to the charges of Satan. Clement of Alex. (_Adumb. in Ep. Judae_) says that Jude:quoted here the _Assumption of Moses_, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the _Assumption of Moses_ took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the _Assumption_. Some date it as early as B.C. 2, others after A.D. 44.

rwp@Jude:1:11 @{Woe to them} (\ouai autois\). Interjection with the dative as is common in the Gospels (Matthew:11:21|). {Went} (\eporeuthˆsan\). First aorist passive (deponent) indicative of \poreuomai\. {In the way of Cain} (\tˆi hod“i tou Kain\). Locative case \hod“i\. Cain is Jude's fourth example. Not in II Peter, but in strkjv@Hebrews:11:4; strkjv@1John:3:11f|. From strkjv@Genesis:4:7|. {Ran riotously} (\exechuthˆsan\). First aorist passive indicative of \ekche“\, to pour out, "they were poured out," vigorous metaphor for excessive indulgence. But it is used also of God's love for us (Romans:5:5|). {In the error of Balaam} (\tˆi planˆi tou Balaam\). The fifth example in Jude. In II Peter also (2Peter:2:15|). Either locative case (in) or instrumental (by). \Planˆ\ (in Peter also) is the common word for such wandering (Matthew:24:4ff.|, etc.). {Perished} (\ap“lonto\). Second aorist middle (intransitive) of \apollumi\. {In the gainsaying of Korah} (\tˆi antilogiƒi tou Kore\). Again either locative or instrumental. The word \antilogia\ is originally answering back (Hebrews:6:16|), but it may be by act also (Romans:10:21|) as here. This is the sixth example in Jude, not in II Peter.

rwp@Jude:1:12 @{Hidden rocks} (\spilades\). Old word for rocks in the sea (covered by the water), as in Homer, here only in N.T. strkjv@2Peter:2:13| has \spiloi\. {Love-feasts} (\agapais\). Undoubtedly the correct text here, though A C have \apatais\ as in strkjv@2Peter:2:14|. For disorder at the Lord's Supper (and love-feasts?) see strkjv@1Corinthians:11:17-34|. The Gnostics made it worse, so that the love-feasts were discontinued. {When they feast with you} (\suneu“choumenoi\). See strkjv@2Peter:2:13| for this very word and form. Masculine gender with \houtoi hoi\ rather than with the feminine \spilades\. Cf. strkjv@Revelation:11:4|. Construction according to sense. {Shepherds that feed themselves} (\heautous poimainontes\). "Shepherding themselves." Cf. strkjv@Revelation:7:17| for this use of \poimain“\. Clouds without water (\nephelai anudroi\). \Nephelˆ\ common word for cloud (Matthew:24:30|). strkjv@2Peter:2:17| has \pˆgai anudroi\ (springs without water) and then \homichlai\ (mists) and \elaunomenai\ (driven) rather than \peripheromenai\ here (borne around, whirled around, present passive participle of \peripher“\ to bear around), a powerful picture of disappointed hopes. {Autumn trees} (\dendra phthinop“rina\). Late adjective (Aristotle, Polybius, Strabo) from \phthin“\, to waste away, and \op“ra\, autumn, here only in N.T. For \akarpa\ (without fruit) see strkjv@2Peter:1:8|. {Twice dead} (\dis apothanonta\). Second aorist active participle of \apothnˆsk“\. Fruitless and having died. Having died and also "uprooted" (\ekriz“thenta\). First aorist passive participle of \ekrizo“\, late compound, to root out, to pluck up by the roots, as in strkjv@Matthew:13:29|.

rwp@Jude:1:14 @{And to these also} (\de kai toutois\). Dative case, for these false teachers as well as for his contemporaries. {Enoch the seventh from Adam} (\hebdomos apo Adam Hen“ch\). The genealogical order occurs in strkjv@Genesis:5:4-20|, with Enoch as seventh. He is so termed in Enoch strkjv@60:8; strkjv@93:3. {Prophesied} (\eprophˆteusen\). First aorist active indicative of \prophˆteu“\. If the word is given its ordinary meaning as in strkjv@1Peter:1:10|, then Jude:terms the Book of Enoch an inspired book. The words quoted are "a combination of passages from Enoch" (Bigg), chiefly from Enoch strkjv@1:9. {With ten thousand of his holy ones} (\en hagiais muriasin autou\). "With (\en\ of accompaniment, strkjv@Luke:14:31|) his holy ten thousands" (\murias\ regular word, feminine gender, for ten thousand, strkjv@Acts:19:19|, there an unlimited number like our myriads, strkjv@Luke:12:1|).

rwp@Jude:1:15 @{To execute judgment} (\poiˆsai krisin\). "To do justice." {To convict} (\elegxai\). First aorist (effective) active infinitive like \poiˆsai\ before it. {Ungodly} (\asebeis\). See verse 4| and end of this verse. {Of ungodliness} (\asebeias\). Old word as in strkjv@Romans:1:18|, plural in strkjv@Jude:1:18| as in strkjv@Romans:11:26|. {Which} (\h“n\). Genitive by attraction from \ha\ (cognate accusative with \ˆsebˆsan\, old verb, to act impiously, here alone in N.T. save some MSS. in strkjv@2Peter:2:6|) to agree with the antecedent \erg“n\ (deeds). {Hard things} (\sklˆr“n\). Harsh, rough things as in strkjv@John:6:60|. {Which} (\h“n\). Genitive by attraction from \ha\ (object of \elalˆsan\, first aorist active indicative of \lale“\) to the case of the antecedent \sklˆr“n\. Four times in this verse as a sort of refrain \asebeis\ (twice), \asebeias, ˆsebˆsan\.

rwp@Jude:1:16 @{Murmurers} (\goggustai\). Late onomatopoetic word for agent, from \gogguz“\ (Matthew:20:11; strkjv@1Corinthians:10:10|) in the LXX (Exodus:16:8; strkjv@Numbers:11:1,14-29|). {Complainers} (\mempsimoiroi\). Rare word (Isocrates, Aristotle, Plutarch) from \memphomai\ to complain and \moira\ lot or fate. Here alone in N.T. {Lusts} (\epithumias\). As in strkjv@2Peter:3:3|. {Swelling} (\huperogka\). Songs:in strkjv@2Peter:2:18| (big words). {Showing respect of persons} (\thaumazontes pros“pa\). Present active participle of \thaumaz“\ to admire, to wonder at. Nowhere else in N.T. with \pros“pa\, but a Hebraism (in strkjv@Leviticus:19:15; strkjv@Job:13:10|) like \lambanein pros“pon\ (Luke:20:21|) and \blepein pros“pon\ (Matthew:22:16|) and \prosop“lempte“\ (James:2:9|). Cf. strkjv@James:2:1|. {For the sake of advantage} (\“pheleias charin\). To themselves. See also verse 11|. The covetousness of these Gnostic leaders is plainly shown in strkjv@2Peter:2:3,14|. For \charin\ as preposition with genitive see strkjv@Ephesians:3:1,14|.

rwp@Jude:1:17 @{Remember ye} (\humeis mnˆsthˆte\). First aorist passive (deponent) imperative of \mimnˆsk“\ with genitive \rˆmat“n\ (words). In strkjv@2Peter:3:2| we have the indirect form (infinitive \mnˆsthˆnai\). The rest as in II Peter, but in simpler and more exact structure and with the absence of \t“n hagi“n prophˆt“n\ (the holy prophets).

rwp@Jude:1:19 @{They who make separations} (\hoi apodiorizontes\). Present active articular participle of the double compound \apodioriz“\ (from \apo, dia, horiz“, horos\, boundary, to make a horizon), rare word, in Aristotle for making logical distinctions, here only in N.T. \Dioriz“\ occurs in strkjv@Leviticus:20:24| and \aphoriz“\ in strkjv@Matthew:25:32|, etc. See \haireseis\ in strkjv@2Peter:2:1|. {Sensual} (\psuchikoi\). Old adjective from \psuchˆ\ as in strkjv@1Corinthians:2:14; strkjv@15:44; strkjv@James:3:15|. Opposed to \pneumatikos\. Not used by Peter. {Having not the Spirit} (\pneuma mˆ echontes\). Usual negative \mˆ\ with the participle (present active of \ech“\). Probably \pneuma\ here means the Holy Spirit, as is plain in verse 20|. Cf. strkjv@Romans:8:9|.

rwp@Jude:1:20 @{Building up} (\epoikodomountes\). Present active participle of \epoikodome“\, old compound with metaphor of a house (\oikos\), common in Paul (1Corinthians:3:9-17; strkjv@Colossians:2:7; strkjv@Ephesians:2:20|). {On your most holy faith} (\tˆi hagi“tatˆi hum“n pistei\). For the spiritual temple see also strkjv@1Peter:2:3-5|. See \pistis\ (faith) in this sense (cf. strkjv@Hebrews:11:1|) in strkjv@2Peter:1:5| with the list of graces added. A true superlative here \hagi“tatˆi\, not elative. {Praying in the Holy Spirit} (\en pneumati hagi“i proseuchomenoi\). This is the way to build themselves up on their faith.

rwp@Jude:1:21 @{Keep yourselves} (\heautous tˆrˆsate\). First aorist active imperative (of urgency) of \tˆre“\. In verse 1| they are said to be kept, but note the warning in verse 5| from the angels who did not keep their dominion. See also strkjv@James:1:27|. In strkjv@Phillipians:2:12| both sides (human responsibility and divine sovereignty are presented side by side). {Looking for} (\prosdechomenoi\). Present middle participle of \prosdechomai\, the very form in strkjv@Titus:2:13|. The same idea in \prosdok“ntes\ in strkjv@2Peter:3:14|.

rwp@Jude:1:23 @{And some save} (\hous de s“zete\). B omits \hous de\. {Snatching them out of the fire} (\ek puros harpazontes\). Present active participle of \harpaz“\, old verb, to seize. Quotation from strkjv@Amos:4:11| and strkjv@Zechariah:3:3|. Cf. strkjv@Psalms:106:18|. Firemen today literally do this rescue work. Do Christians? {And on some have mercy with fear} (\hous de eleƒte en phob“i\). In fear "of the contagion of sin while we are rescuing them" (Vincent). For this idea see strkjv@1Peter:1:17; strkjv@3:15; strkjv@2Corinthians:7:1; strkjv@Phillipians:2:12|. {Spotted} (\espil“menon\). Perfect passive participle of \spilo“\, late and common verb (from \spilos\, spot, strkjv@2Peter:2:13|), in N.T. only here and strkjv@James:3:6|.

rwp@Jude:1:24 @{From stumbling} (\aptaistous\). Verbal from \ptai“\, to stumble (James:3:2; strkjv@2Peter:1:10|), sure-footed as of a horse that does not stumble (Xenophon), and so of a good man (Epictetus, Marcus Antoninus). {Before the presence of his glory} (\katen“pion tˆs doxˆs autou\). Late compound preposition (\kata, en, “ps\), right down before the eye of his glory as in strkjv@Ephesians:1:4|. Cf. strkjv@Matthew:25:31-33; strkjv@Colossians:1:22|, where Paul has \parastˆsai\ like \stˆsai\ here (first aorist active infinitive) and also \am“mous\ as here, but \am“mˆtos\ in strkjv@2Peter:3:14|. {In exceeding joy} (\en agalliasei\). See strkjv@Luke:1:14|.

rwp@Jude:1:25 @{To the only God our Saviour} (\mon“i the“i s“tˆri hˆm“n\). Dative in the noble doxology. See strkjv@Romans:16:27|, \mon“i soph“i the“i\ (to the alone wise God), where also we have \dia Iˆsou Christou\, but without \tou kuriou hˆm“n\ (our Lord) as here. \S“tˆr\ is used of God eight times in the N.T., six of them in the Pastoral Epistles. \Doxa\ (glory) to God or Christ in all the doxologies except strkjv@1Timothy:6:16|. \Megalosunˆ\ (Majesty) is a late LXX word, in N.T. only here and strkjv@Hebrews:1:3; strkjv@8:1|. {Before all time} (\pro pantos tou ai“nos\). Eternity behind us. See same idea in strkjv@1Corinthians:2:7| \pro t“n ai“n“n\. {Now} (\nun\). The present. {For ever more} (\eis pantas tous ai“nas\). "Unto all the ages." All the future. As complete a statement of eternity as can be made in human language.

rwp@Info_Luke @ THE GOSPEL OF LUKE BY WAY OF INTRODUCTION There is not room here for a full discussion of all the interesting problems raised by Luke as the author of the Gospel and Acts. One can find them ably handled in the Introduction to Plummer's volume on Luke's Gospel in the _International and Critical Commentary_, in the Introduction to Ragg's volume on Luke's Gospel in the _Westminster Commentaries_, in the Introduction to Easton's _Gospel According to St. Luke_, Hayes' _Synoptic Gospels and the Book of Acts_, Ramsay's _Luke the Physician_, Harnack's _Date of the Acts and the Synoptic Gospels_, Foakes-Jackson and Kirsopp Lake's _Beginnings of Christianity_, Carpenter's _Christianity According to St. Luke_, Cadbury's _The Making of Luke-Acts_, McLachlan's _St. Luke: The Man and His Work_, Robertson's _Luke the Historian in the Light of Research_, to go no further. It is a fascinating subject that appeals to scholars of all shades of opinion.

rwp@Info_Luke @ THIS COMPANION AND AUTHOR LUKE All the Greek manuscripts credit the Gospel to Luke in the title. We should know that Luke wrote these two books if there was no evidence from early writers. Irenaeus definitely ascribes the Gospel to Luke as does Clement of Alexandria, Tertullian, the Muratorian Fragment. Plummer holds that the authorship of the four great Epistles of Paul (I and II Corinthians, Galatians, Romans) which even Baur accepted, is scarcely more certain than the Lukan authorship of the Gospel. Even Renan says: "There is no very strong reason for supposing that Luke was not the author of the Gospel which bears his name."

rwp@Info_Luke @ A SKETCH OF LUKE His name is not a common one, and is probably a shortened form of \Lukios\ and \Lukanos\. Some of the manuscripts of the Gospel actually have as the title \Kata Lukanon\. Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. Songs:this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a "we" passage after strkjv@Acts:11:27| which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul's converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

rwp@Info_Luke @ THE DATE OF THE GOSPEL There are two outstanding facts to mark off the date of this Gospel by Luke. It was later than the Gospel of Mark since Luke makes abundant use of it. It was before the Acts of the Apostles since he definitely refers to it in strkjv@Acts:1:1|. Unfortunately the precise date of both _termini_ is uncertain. There are still some scholars who hold that the author of the Acts shows knowledge of the _Antiquities_ of Josephus and so is after A.D. 85, a mistaken position, in my opinion, but a point to be discussed when Acts is reached. Still others more plausibly hold that the Acts was written after the destruction of Jerusalem and that the Gospel of Luke has a definite allusion to that event (Luke:21:20f.|), which is interpreted as a prophecy _post eventum_ instead of a prediction by Christ a generation beforehand. Many who accept this view hold to authorship of both Acts and Gospel by Luke. I have long held the view, now so ably defended by Harnack, that the Acts of the Apostles closes as it does for the simple and obvious reason that Paul was still a prisoner in Rome. Whether Luke meant the Acts to be used in the trial in Rome, which may or may not have come to pass, is not the point. Some argue that Luke contemplated a third book which would cover the events of the trial and Paul's later career. There is no proof of that view. The outstanding fact is that the book closes with Paul already a prisoner for two years in Rome. If the Acts was written about A.D. 63, as I believe to be the case, then obviously the Gospel comes earlier. How much before we do not know. It so happens that Paul was a prisoner a little over two years in Caesarea. That period gave Luke abundant opportunity for the kind of research of which he speaks in strkjv@Luke:1:1-4|. In Palestine he could have access to persons familiar with the earthly life and teachings of Jesus and to whatever documents were already produced concerning such matters. Luke may have produced the Gospel towards the close of the stay of Paul in Caesarea or during the early part of the first Roman imprisonment, somewhere between A.D. 59 and 62. The other testimony concerns the date of Mark's Gospel which has already been discussed in volume I. There is no real difficulty in the way of the early date of Mark's Gospel. All the facts that are known admit, even argue for a date by A.D. 60. If Mark wrote his Gospel in Rome, as is possible, it would certainly be before A.D. 64, the date of the burning of Rome by Nero. There are scholars, however, who argue for a much earlier date for his gospel, even as early as A.D. 50. The various aspects of the Synoptic problem are ably discussed by Hawkins in his _Horae Synopticae_, by Sanday and others in _Oxford Studies in the Synoptic Problem_, by Streeter in his _The Four Gospels_, by Hayes in his _The Synoptic Gospels and the Book of Acts_, by Harnack in his _Date of the Acts and the Synoptic Gospels_, by Stanton in his _The Gospels as Historical Documents_, and by many others. My own views are given at length in my _Studies in Mark's Gospel_ and in _Luke the Historian in the Light of Research_.

rwp@Info_Luke @ THE SOURCES OF THE GOSPEL In his Preface or Prologue (Luke:1:1-4|) the author tells us that he had two kinds of sources, oral and written, and that they were many, how many we have no way of telling. It is now generally accepted that we know two of his written sources, Mark's Gospel and Q or the Logia of Jesus (written by Matthew, Papias says). Mark is still preserved and it is not difficult for any one by the use of a harmony of the Gospels to note how Luke made use of Mark, incorporating what he chose, adapting it in various ways, not using what did not suit his purposes. The other source we only know in the non-Markan portions of Matthew and Luke, that is the material common to both, but not in Mark. This also can be noted by any one in a harmony. Only it is probable that this source was more extensive than just the portions used by both Matthew and Luke. It is probable that both Matthew and Luke each used portions of the Logia not used by the other. But there is a large portion of Luke's Gospel which is different from Mark and Matthew. Some scholars call this source L. There is little doubt that Luke had another document for the material peculiar to him, but it is also probable that he had several others. He spoke of "many." This applies especially to chapters 9 to 21. But Luke expressly says that he had received help from "eye-witnesses and ministers of the word," in oral form this means. It is, then, probable that Luke made numerous notes of such data and used them along with the written sources at his command. This remark applies particularly to chapters 1 and 2 which have a very distinct Semitic (Aramaic) colouring due to the sources used. It is possible, of course, that Mary the mother of Jesus may have written a statement concerning these important matters or that Luke may have had converse with her or with one of her circle. Ramsay, in his volume, _Was Christ Born at Bethlehem?_ shows the likelihood of Luke's contact with Mary or her circle during these two years at Caesarea. Luke handles the data acquired with care and skill as he claims in his Prologue and as the result shows. The outcome is what Renan called the most beautiful book in the world.

rwp@Info_Luke @ THE CHARACTER OF THE BOOK Literary charm is here beyond dispute. It is a book that only a man with genuine culture and literary genius could write. It has all the simple grace of Mark and Matthew plus an indefinable quality not in these wonderful books. There is a delicate finish of detail and proportion of parts that give the balance and poise that come only from full knowledge of the subject, the chief element in a good style according to Dr. James Stalker. This scientific physician, this man of the schools, this converted Gentile, this devoted friend of Paul, comes to the study of the life of Christ with a trained intellect, with an historian's method of research, with a physician's care in diagnosis and discrimination, with a charm of style all his own, with reverence for and loyalty to Jesus Christ as Lord and Saviour. One could not afford to give up either of the Four Gospels. They each supplement the other in a wonderful way. John's Gospel is the greatest book in all the world, reaching the highest heights of all. But if we had only Luke's Gospel, we should have an adequate portrait of Jesus Christ as Son of God and Son of Man. If Mark's is the Gospel for the Romans and Matthew's for the Jews, the Gospel of Luke is for the Gentile world. He shows the sympathy of Jesus for the poor and the outcast. Luke understands women and children and so is the universal Gospel of mankind in all phases and conditions. It is often called the Gospel of womanhood, of infancy, of prayer, of praise. We have in Luke the first Christian hymns. With Luke we catch some glimpses of the child Jesus for which we are grateful. Luke was a friend and follower of Paul, and verbal parallels with Paul's Epistles do occur, but there is no Pauline propaganda in the Gospel as Moffatt clearly shows (_Intr. to Lit. of the N.T._, p. 281). The Prologue is in literary _Koin‚_ and deserves comparison with those in any Greek and Latin writers. His style is versatile and is often coloured by his source. He was a great reader of the Septuagint as is shown by occasional Hebraisms evidently due to reading that translation Greek. He has graciousness and a sense of humour as McLachlan and Ragg show. Every really great man has a saving sense of humour as Jesus himself had. Ramsay dares to call Luke, as shown by the Gospel and Acts, the greatest of all historians not even excepting Thucydides. Ramsay has done much to restore Luke to his rightful place in the estimation of modern scholars. Some German critics used to cite strkjv@Luke:2:1-7| as a passage containing more historical blunders than any similar passage in any historian. The story of how papyri and inscriptions have fully justified Luke in every statement here made is carefully worked out by Ramsay in his various books, especially in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. The main feature of this proof appears also in my _Luke the Historian in the Light of Research_. Songs:many items, where Luke once stood alone, have been confirmed by recent discoveries that the burden of proof now rests on those who challenge Luke in those cases where he still stands alone.

rwp@Luke:1:1 @{Forasmuch as} (\epeidˆper\). Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound (\epei\ = since, \dˆ\ = admittedly true, \per\ = intensive particle to emphasize importance). {Many} (\polloi\). How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark's Gospel. Undoubtedly he had other written sources. {Have taken in hand} (\epecheirˆsan\). A literal translation of \epicheire“\ (from \cheir\, hand and \epi\, upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark's Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke's book. That motive influences every author and thus progress is made. {To draw up, a narrative} (\anataxasthai diˆgˆsin\). Ingressive aorist middle infinitive. This verb \anataxasthai\ has been found only in Plutarch's _Moral_. 968 CD about an elephant "rehearsing" by moonlight certain tricks it had been taught (Moulton and Milligan, _Vocabulary_). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of \tass“\, a common verb for arranging things in proper order and \ana\, again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. "The expression points to a connected series of narratives in some order (\taxis\), topical or chronological rather than to isolated narratives" (Bruce). "They had produced something more than mere notes or anecdotes" (Plummer). \Diˆgˆsis\ means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates. {Which have been fulfilled} (\t“n peplˆr“phorˆmen“n\). Perfect passive participle from \plˆrophore“\ and that from \plˆrˆs\ (full) and \pher“\ (to bring). Hence to bring or make full. The verb is rare outside of the LXX and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (_Light from the Ancient East_, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans:4:21; strkjv@14:5; strkjv@Hebrews:6:11; strkjv@10:22|). When used of things it has the notion of completing or finishing (2Timothy:4:5,17|). Luke is here speaking of "matters" (\pragmat“n\). Luke may refer to the matters connected with Christ's life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge "concerning the things which have become widely known among us Christians." In strkjv@Colossians:2:2| we have "fulness of understanding" (\tˆs plˆrophorias tˆs sunese“s\). In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ.

rwp@Luke:1:2 @{Even as} (\kath“s\). This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis. {Delivered unto us} (\pared“san hˆmin\). Second aorist active indicative of \paradid“mi\. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses." He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives' fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds. {Which from the beginning were eyewitnesses and ministers of the word} (\hoi ap' archˆs autoptai kai hupˆretai genomenoi tou logou\). "Who" is better than "which" for the article here. The word for {eyewitnesses} (\autoptai\) is an old Greek word and appears in the papyri also. It means seeing with one's own eyes. It occurs here only in the N.T. We have the very word in the medical term _autopsy_. Greek medical writers often had the word. It is a different word from \epoptai\ (eyewitness) in strkjv@2Peter:1:16|, a word used of those who beheld heavenly mysteries. The word for "ministers" (\hupˆretai\), under rowers or servants we have had already in strkjv@Matthew:5:25; strkjv@26:58; strkjv@Mark:14:54,65|, which see. We shall see it again in strkjv@Luke:4:20| of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in strkjv@Acts:26:16|. Here "the word" means the gospel message, as in strkjv@Acts:6:4; strkjv@8:4|, etc. {From the beginning} apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts:1:22|) and of the early apostolic preaching (Acts:10:37-43|). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.

rwp@Luke:1:3 @{It seemed good to me also} (\edoxe kamoi\). A natural conclusion and justification of Luke's decision to write his narrative. They had ample reason to draw up their narratives. Luke has more reason to do so because of his fuller knowledge and wider scope. {Having traced the course of all things} (\parˆkolouthˆkoti pƒsin\). The perfect active participle of a common verb of the ancient Greek. Literally it means to follow along a thing in mind, to trace carefully. Both meanings occur abundantly in the ancient Greek. Cadbury (Appendix C to _Beginnings of Christianity_, Vol. II, pp. 489ff.) objects to the translation "having traced" here as implying research which the word does not here mean. Milligan (_Vocabulary_) is somewhat impressed by this argument. See my discussion of the point in Chapter XVI of _Studies in the Text of the N.T._ (The Implications in Luke's Preface) where the point is made that Luke here claims fulness of knowledge before he began to write his book. He had the traditions of the eyewitnesses and ministers of the word and the narratives previously drawn up. Whether he was a personal contemporary with any or all of these events we do not know and it is not particularly pertinent. He had _mentally_ followed along by the side of these events. Galen used this verb for the investigation of symptoms. Luke got himself ready to write before he began by full and accurate knowledge of the subject. \Akrib“s\ (accurately) means going into minute details, from \akron\, the topmost point. And he did it {from the first} (\an“then\). He seems to refer to the matters in Chapters strkjv@1:5-2:52|, the Gospel of the Infancy. {In order} (\kathexˆs\). Chronological order in the main following Mark's general outline. But in strkjv@9:51-18:10| the order is often topical. He has made careful investigation and his work deserves serious consideration. {Most excellent Theophilus} (\kratiste Theophile\). The name means god-lover or god-beloved. He may have been a believer already. He was probably a Gentile. Ramsay holds that "most excellent" was a title like "Your Excellency" and shows that he held office, perhaps a Knight. Songs:of Felix (Acts:23:26|) and Festus (Acts:26:25|). The adjective does not occur in the dedication in strkjv@Acts:1:1|.

rwp@Luke:1:4 @{Mightest know} (\epign“is\). Second aorist active subjunctive of \epigin“sk“\. Full knowledge (\epi\-), in addition to what he already has. {The certainty} (\tˆn asphaleian\). Make no slip (\sphall“\, to totter or fall, and \a\ privative). Luke promises a reliable narrative. "Theophilus shall know that the faith which he has embraced has an impregnable historical foundation" (Plummer). {The things} (\log“n\). Literally "words," the details of the words in the instruction. {Wast instructed} (\katˆchˆthˆs\). First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word \ˆche“\ is our word echo (cf. strkjv@1Thessalonians:1:8| for \exˆchˆtai\, has sounded forth). \Katˆche“\ is to sound down, to din, to instruct, to give oral instruction. Cf. strkjv@1Corinthians:14:9; strkjv@Acts:21:21,24; strkjv@18:25; Gal strkjv@6:6|. Those men doing the teaching were called _catechists_ and those receiving it were called _catechumens_. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary _Koin‚_ and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture.

rwp@Luke:1:5 @{There was} (\egeneto\). Not the usual \en\ for "was," but there arose or came into notice. With this verse the literary _Koin‚_ of verses 1 to 4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke's writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with strkjv@1:80, strkjv@2:40, strkjv@2:52|. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer). {Herod, King of Judea} (\Hˆr“idou basile“s tˆs Ioudaias\). This note of time locates the events before the death of Herod the Great (as he was called later), appointed King of Judea by the Roman Senate B.C. 40 at the suggestion of Octavius and Antony. He died B.C. 4. {Of the course of Abijah} (\ex ephˆmerias Abia\). Not in old Greek, but in LXX and modern Greek. Papyri have a verb derived from it, \ephˆmere“\. Daily service (Nehemiah:13:30; strkjv@1Chronicles:25:8|) and then a course of priests who were on duty for a week (1Chronicles:23:6; strkjv@28:13|). There were 24 such courses and that of Abijah was the eighth (1Chronicles:24:10; strkjv@2Chronicles:8:14|). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present. {Of the daughters of Aaron} (\ek t“n thugater“n Aar“n\). "To be a priest and married to a priest's daughter was a double distinction" (Plummer). Like a preacher married to a preacher's daughter.

rwp@Luke:1:9 @{His lot was} (\elache\). Literally, {he obtained the lot}. Second aorist active indicative of \lagchan“\, to obtain by lot, a very old verb from Homer on. It is used either with the genitive as here, or the accusative as in strkjv@Acts:1:17; strkjv@2Peter:1:1|. Papyri show examples with the accusative. It was only once in a lifetime that a priest obtained the lot of going (\eiselth“n\, here nominative aorist active participle agreeing with the subject of \elache\) into the sanctuary (\ton naon\, not \to hieron\, the outer courts) and burning incense on the golden altar. "It was the great moment of Zacharias's life, and his heart was no doubt alert for the supernatural" (Ragg). The fortunate lot was "a white stone" to which strkjv@Revelation:2:17| may refer. {Burn incense} (\tou thumiasai\). Here only in the N.T. Occurs on inscriptions. Hobart finds it used by medical writers for fumigating herbs. "Ascending the steps to the Holy Place, the priests spread the coals on the golden altar, and arranged the incense, and the chief operating priest was then left alone within the Holy Place to await the signal of the president to burn the incense. It was probably at this time that the angel appeared to Zacharias" (Vincent).

rwp@Luke:1:17 @{Before his face} (\en“pion autou\). Not in the ancient Greek, but common in the papyri as in LXX and N.T. It is a vernacular _Koin‚_ word, adverb used as preposition from adjective \en“pios\, and that from \ho en “pi “n\ (the one who is in sight). {Autou} here seems to be "the Lord their God" in verse 16| since the Messiah has not yet been mentioned, though he was to be actually the Forerunner of the Messiah. {In the spirit and power of Elijah} (\en pneumati kai dunamei Eleiƒ\). See strkjv@Isaiah:40:1-11; strkjv@Malachi:3:1-5|. John will deny that he is actually Elijah in person, as they expected (John:1:21|), but Jesus will call him Elijah in spirit (Mark:9:12; strkjv@Matthew:17:12|). {Hearts of fathers} (\kardias pater“n\). Paternal love had died out. This is one of the first results of conversion, the revival of love in the home. {Wisdom} (\phronˆsei\). Not \sophia\, but a word for practical intelligence. {Prepared} (\kateskeuasmenon\). Perfect passive participle, state of readiness for Christ. This John did. This is a marvellous forecast of the character and career of John the Baptist, one that should have caught the faith of Zacharias.

rwp@Luke:1:32 @{The Son of the Most High} (\huios Hupsistou\). There is no article in the Greek, but the use of Most High in verse 35| clearly of God as here. In strkjv@Luke:6:35| we find "sons of the Most High" (\huioi Hupsistou\) so that we cannot insist on deity here, though that is possible. The language of strkjv@2Samuel:7:14; strkjv@Isaiah:9:7| is combined here.

rwp@Luke:1:42 @{With a loud cry} (\kraugˆi megalˆi\). A moment of ecstatic excitement. {Blessed art thou} (\eulogˆmenˆ\). Perfect passive participle. A Hebraistic equivalent for the superlative.

rwp@Luke:1:47 @{Hath rejoiced} (\ˆgalliasen\). This is aorist active indicative. Greek tenses do not correspond to those in English. The verb \agallia“\ is a Hellenistic word from the old Greek \agall“\. It means to exult. See the substantive \agalliasis\ in strkjv@Luke:1:14,44|. Mary is not excited like Elisabeth, but breathes a spirit of composed rapture. {My spirit} (\to pneuma mou\). One need not press unduly the difference between "soul" (\psuchˆ\) in verse 46| and "spirit" here. Bruce calls them synonyms in parallel clauses. Vincent argues that the soul is the principle of individuality while the spirit is the point of contact between God and man. It is doubtful, however, if the trichotomous theory of man (body, soul, and spirit) is to be insisted on. It is certain that we have an inner spiritual nature for which various words are used in strkjv@Mark:12:30|. Even the distinction between intellect, emotions, and will is challenged by some psychologists. {God my Saviour} (\t“i the“i t“i sotˆri mou\). Article with each substantive. God is called Saviour in the O.T. (Deuteronomy:32:15, strkjv@Psalms:24:5; strkjv@95:1|).

rwp@Luke:1:51 @{Showed strength} (\epoiˆsen kratos\). "Made might" (Wycliff). A Hebrew conception as in strkjv@Psalms:118:15|. Plummer notes six aorist indicatives in this sentence (51-63|), neither corresponding to our English idiom, which translates here by "hath" each time. {Imagination} (\dianoiƒi\). Intellectual insight, moral understanding.

rwp@Luke:1:54 @{Hath holpen} (\antelabeto\). Second aorist middle indicative. A very common verb. It means to lay hold of with a view to help or succour. {Servant} (\paidos\). Here it means "servant," not "son" or "child," its usual meaning.

rwp@Luke:1:58 @{Had magnified} (\emegalunen\). Aorist active indicative. Same verb as in verse 46|. {Rejoiced with her} (\sunechairon autˆi\). Imperfect tense and pictures the continual joy of the neighbours, accented also by \sun-\ (cf. strkjv@Phillipians:2:18|) in its mutual aspect.

rwp@Luke:1:62 @{Made signs} (\eneneuon\). Imperfect tense, repeated action as usual when making signs. In strkjv@1:22| the verb used of Zacharias is \dianeu“n\. {What he would have him called} (\to ti an theloi kaleisthai auto\). Note article \to\ with the indirect question, accusative of general reference. The optative with \an\ is here because it was used in the direct question (cf. strkjv@Acts:17:18|), and is simply retained in the indirect. {What would he wish him to be called?} ({if he could speak}), a conclusion of the fourth-class condition.

rwp@Luke:1:63 @{Tablet} (\pinakidion\). Diminutive of \pinakis\. In Aristotle and the papyri for writing tablet, probably covered with wax. Sometimes it was a little table, like Shakespeare's "the table of my memory" (Hamlet, i.5). It was used also of a physician's note-book. {Wrote, saying} (\egrapsen leg“n\). Hebrew way of speaking (2Kings:10:6|).

rwp@Luke:1:64 @{Immediately} (\parachrˆma\). Nineteen times in the N.T., seventeen in Luke. {Opened} (\ane“ichthˆ\). First aorist passive indicative with double augment. The verb suits "mouth," but not "tongue" (\gl“ssa\). It is thus a zeugma with tongue. Loosed or some such verb to be supplied.

rwp@Luke:1:66 @{What then} (\ti ara\). With all these supernatural happenings they predicted the marvellous career of this child. Note \Ti\, {what}, not \Tis\, {who}. Cf. strkjv@Acts:12:18|. {They laid them up} (\ethento\, second aorist middle indicative) as Mary did (2:19|). {The hand of the Lord} (\cheir Kuriou\). Luke's explanation in addition to the supernatural events. The expression occurs only in Luke's writing (Acts:11:21; strkjv@13:11|).

rwp@Luke:1:74 @{Delivered} (\rhusthentas\). First aorist passive participle of an old verb, \rhuomai\. The accusative case appears, where the dative could have been used to agree with \hˆmin\, because of the infinitive \latreuein\ (verse 74|) {to serve} (from {latros}, for hire). But Plato uses the word of service for God so that the bad sense does not always exist.

rwp@Luke:1:79 @{To shine upon} (\epiphƒnai\). First aorist active infinitive of \epiphain“\ (liquid verb). An old verb to give light, to shine upon, like the sun or stars. See also strkjv@Acts:27:20; strkjv@Titus:2:11; strkjv@3:4|. {The shadow of death} (\skiƒi thanatou\). See strkjv@Psalms:107:10|, where darkness and shadow of death are combined as here. Cf. also strkjv@Isaiah:9:1|. See on ¯Matthew:4:16|. To guide (\tou kateuth–nai\). Genitive of the articular infinitive of purpose. The light will enable them in the dark to see how to walk in a straight path that leads to "the way of peace." We are still on that road, but so many stumble for lack of light, men and nations.

rwp@Luke:2:1 @{Decree from Caesar Augustus} (\dogma para Kaisaros Augoustou\). Old and common word from \doke“\, to think, form an opinion. No such decree was given by Greek or Roman historians and it was for long assumed by many scholars that Luke was in error. But papyri and inscriptions have confirmed Luke on every point in these crucial verses strkjv@2:1-7|. See W.M. Ramsay's books (_Was Christ Born at Bethelehem?_ _Luke the Physician_. _The Bearing of Recent Discovery on the Trustworthiness of the N.T._). {The World} (\tˆn oikoumenˆn\). Literally, {the inhabited} ({land}, \gˆn\). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). Songs:Acts:11:28; strkjv@17:6|. {Should be enrolled} (\apographesthai\). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register.

rwp@Luke:2:2 @{The first enrolment} (\apographˆ pr“tˆ\). A definite allusion by Luke to a series of censuses instituted by Augustus, the second of which is mentioned by him in strkjv@Acts:5:37|. This second one is described by Josephus and it was supposed by some that Luke confused the two. But Ramsay has shown that a periodical fourteen-year census in Egypt is given in dated papyri back to A.D. 20. The one in strkjv@Acts:5:37| would then be A.D. 6. This is in the time of Augustus. The first would then be B.C. 8 in Egypt. If it was delayed a couple of years in Palestine by Herod the Great for obvious reasons, that would make the birth of Christ about B.C. 6 which agrees with the other known data {When Quirinius} (\Kurˆniou\). Genitive absolute. Here again Luke has been attacked on the ground that Quirinius was only governor of Syria once and that was A.D. 6 as shown by Josephus (_Ant_. XVIII. I.I). But Ramsay has proven by inscriptions that Quirinius was twice in Syria and that Luke is correct here also. See summary of the facts in my _Luke the Historian in the Light of Research_, pp. 118-29.

rwp@Luke:2:3 @{Each to his own city} (\hekastos eis tˆn heautou polin\). A number of papyri in Egypt have the heading enrolment by household (\apographˆ kat' oikian\). Here again Luke is vindicated. Each man went to the town where his family register was kept.

rwp@Luke:2:5 @{To enrol himself with Mary} (\apograpsasthai sun Mariam\). Direct middle. "With Mary" is naturally taken with the infinitive as here. If so, that means that Mary's family register was in Bethlehem also and that she also belonged to the house of David. It is possible to connect "with Mary" far back with "went up" (\anebˆ\) in verse 4|, but it is unnatural to do so. There is no real reason for doubting that Mary herself was a descendant of David and that is the obvious way to understand Luke's genealogy of Jesus in strkjv@Luke:3:23-38|). The Syriac Sinaitic expressly says that both Joseph and Mary were of the house and city of David. {Betrothed} (\emnˆsteumenˆn\). Same verb as in strkjv@1:27|, but here it really means "married" or "espoused" as strkjv@Matthew:1:24f.| shows. Otherwise she could not have travelled with Joseph. {Great with child} (\enku“i\). Only here in N.T. Common Greek word.

rwp@Luke:2:6 @{That she should be delivered} (\tou tekein autˆn\). {For the bearing the child as to her}. A neat use of the articular infinitive, second aorist active, with the accusative of general reference. From \tikt“\, common verb.

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

rwp@Luke:2:9 @{Stood by them} (\epestˆ autois\). Ingressive aorist active indicative. Stepped by their side. The same word in strkjv@Acts:12:7| of the angel there. Paul uses it in the sense of standing by in strkjv@Acts:22:20|. It is a common old Greek word, \ephistˆmi\. {Were sore afraid} (\ephobˆthˆsan phobon megan\). First aorist passive indicative with cognate accusative (the passive sense gone), they feared a great fear.

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

rwp@Luke:2:11 @\Is born\ (\etechthˆ\). First aorist passive indicative from \tikt“\. Was born. {Saviour} (\s“tˆr\). This great word is common in Luke and Paul and seldom elsewhere in the N.T. (Bruce). The people under Rome's rule came to call the emperor "Saviour" and Christians took the word and used it of Christ. See inscriptions (Deissmann, _Light from the Ancient East_, p. 344). {Christ the Lord} (\Christos Kurios\). This combination occurs nowhere else in the N.T. and it is not clear what it really means. Luke is very fond of \Kurios\ ({Lord}) where the other Gospels have Jesus. It may mean "Christ the Lord," "Anointed Lord," "Messiah, Lord," "The Messiah, the Lord," "An Anointed One, a Lord," or "Lord Messiah." It occurs once in the LXX (Lamentations:4:20|) and is in Ps. of Sol. strkjv@17:36. Ragg suggests that our phrase "the Lord Jesus Christ" is really involved in "A Saviour (Jesus) which is Christ the Lord." See on ¯Matthew:1:1| for Christ and ¯Matthew:21:3| for Lord.

rwp@Luke:2:14 @{Among men in whom he is well pleased} (\en anthr“pois eudokias\). The Textus Receptus (Authorized Version also has \eudokia\, but the genitive \eudokias\ is undoubtedly correct, supported by the oldest and best uncials. (Aleph, A B D W). C has a lacuna here. Plummer justly notes how in this angelic hymn Glory and Peace correspond, in the highest and on earth, to God and among men of goodwill. It would be possible to connect "on earth" with "the highest" and also to have a triple division. There has been much objection raised to the genitive \eudokias\, the correct text. But it makes perfectly good sense and better sense. As a matter of fact real peace on earth exists only among those who are the subjects of God's goodwill, who are characterized by goodwill toward God and man. This word \eudokia\ we have already had in strkjv@Matthew:11:26|. It does not occur in the ancient Greek. The word is confined to Jewish and Christian writings, though the papyri furnish instances of \eudokˆsis\. Wycliff has it "to men of goodwill."

rwp@Luke:2:15 @{Said to one another} (\elaloun pros allˆlous\). Imperfect tense, inchoative, "began to speak," each to the other. It suggests also repetition, they kept saying, {Now} (\dˆ\). A particle of urgency. {This thing} (\to rhˆma touto\). A Hebraistic and vernacular use of \rhˆma\ (something said) as something done. See on ¯Luke:1:65|. The ancient Greek used \logos\ in this same way.

rwp@Luke:2:16 @{With haste} (\speusantes\). Aorist active participle of simultaneous action. {Found} (\aneuran\). Second aorist active indicative of a common Greek verb \aneurisk“\, but only in Luke in the N.T. The compound \ana\ suggests a search before finding.

rwp@Luke:2:19 @{Kept} (\sunetˆrei\). Imperfect active. She kept on keeping together (\sun-\) all these things. They were meat and drink to her. She was not astonished, but filled with holy awe. The verb occurs from Aristotle on. She could not forget. But did not Mary keep also a Baby Book? And may not Luke have seen it? {Pondering} (\sunballousa\). An old Greek word. Placing together for comparison. Mary would go over each detail in the words of Gabriel and of the shepherds and compare the sayings with the facts so far developed and brood over it all with a mother's high hopes and joy.

rwp@Luke:2:21 @{His name was called Jesus} (\kai eklˆthˆ to onoma autou Iˆsous\). The \kai\ is left untranslated or has the sense of "then" in the apodosis. The naming was a part of the ceremony of circumcision as is shown also in the case of John the Baptist (Luke:1:59-66|).

rwp@Luke:2:24 @{A pair of turtledoves, or two young pigeons} (\Zeugos trugon“n ˆ duo nossous perister“n\). The offspring of the poor, costing about sixteen cents, while a lamb would cost nearly two dollars. The "young of pigeons" is the literal meaning.

rwp@Luke:2:34 @{Is set for the falling and the rising up of many in Israel} (\Keitai eis pt“sin kai anastasin poll“n en t“i Israˆl\). Present indicative of the old defective verb appearing only in present and imperfect in the N.T. Sometimes it is used as the passive of \tithˆmi\ as here. The falling of some and the rising up of others is what is meant. He will be a stumbling-block to some (Isaiah:8:14; strkjv@Matthew:21:42,44; strkjv@Romans:9:33; strkjv@1Peter:2:16f.|) who love darkness rather than light (John:3:19|), he will be the cause of rising for others (Romans:6:4,9; strkjv@Ephesians:2:6|). "Judas despairs, Peter repents: one robber blasphemes, the other confesses" (Plummer). Jesus is the magnet of the ages. He draws some, he repels others. This is true of all epoch-making men to some extent. {Spoken against} (\antilegomenon\). Present passive participle, continuous action. It is going on today. Nietzsche regarded Jesus Christ as the curse of the race because he spared the weak.

rwp@Luke:2:35 @{A sword} (\rhomphaia\). A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath's sword (1Samuel:17:51|). How little Mary understood the meaning of Simeon's words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, \stabat Mater Dolorosa\ (John:19:25|). It is only a parenthesis here, and a passing cloud perhaps passed over Mary's heart already puzzled with rapture and ecstasy. {May be revealed} (\apokaluphth“sin\). Unveiled. First aorist passive subjunctive after \hop“s an\ and expresses God's purpose in the mission of the Messiah. He is to test men's thoughts (\dialogismoi\) and purposes. They will be compelled to take a stand for Christ or against him. That is true today.

rwp@Luke:2:40 @{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:2:43 @{When they had fulfilled the days} (\telei“sant“n tas hˆmeras\). Genitive absolute again, but aorist participle (effective aorist). "The days" may mean the full seven days (Exodus:12:15f.; strkjv@Leviticus:23:6-8; strkjv@Deuteronomy:16:3|), or the two chief days after which many pilgrims left for home. {As they were returning} (\en t“i hupostrephein antous\). The articular infinitive with \en\, a construction that Luke often uses (1:21; strkjv@2:27|). {The boy, Jesus} (\Iˆsous ho pais\). More exactly, "Jesus the boy." In verse 40| it was "the child " (\to paidion\), here it is "the boy" (\ho pais\, no longer the diminutive form). It was not disobedience on the part of "the boy" that made him remain behind, but intense interest in the services of the temple; "involuntary preoccupation" (Bruce) held him fast.

rwp@Luke:2:46 @{After three days} (\meta hˆmeras treis\). One day out, one day back, and on the third day finding him. {In the temple} (\en t“i hier“i\). Probably on the terrace where members of the Sanhedrin gave public instruction on sabbaths and feast-days, so probably while the feast was still going on. The rabbis probably sat on benches in a circle. The listeners on the ground, among whom was Jesus the boy in a rapture of interest. {Both hearing them and asking them questions} (\kai akouonta aut“n kai eper“t“nta autous\). Paul sat at the feet of Gamaliel (Acts:22:3|). Picture this eager boy alive with interest. It was his one opportunity in a theological school outside of the synagogue to hear the great rabbis expound the problems of life. This was the most unusual of all children, to be sure, in intellectual grasp and power. But it is a mistake to think that children of twelve do not think profoundly concerning the issues of life. What father or mother has ever been able to answer a child's questions?

rwp@Luke:2:47 @{Were amazed} (\existanto\). Imperfect indicative middle, descriptive of their continued and repeated astonishment. Common verb \existˆmi\ meaning that they stood out of themselves as if their eyes were bulging out. The boy had a holy thirst for knowledge (Plummer), and he used a boy's way of learning. {At his understanding} (\epi tˆi sunesei\). Based on (\epi\), the grasp and comprehension from \suniˆmi\, comparing and combining things. Cf. strkjv@Mark:12:33|. {His answers} (\tais apokrisesin autou\). It is not difficult to ask hard questions, but this boy had astounding answers to their questions, revealing his amazing intellectual and spiritual growth.

rwp@Luke:2:48 @{They were astonished} (\exeplagˆsan\). Second aorist passive indicative of an old Greek word (\ekplˆss“\), to strike out, drive out by a blow. Joseph and Mary "were struck out" by what they saw and heard. Even they had not fully realized the power in this wonderful boy. Parents often fail to perceive the wealth of nature in their children.

rwp@Luke:2:50 @{They understood not} (\ou sunˆkan\). First aorist active indicative (one of the k aorists). Even Mary with all her previous preparation and brooding was not equal to the dawning of the Messianic consciousness in her boy. "My Father is God," Jesus had virtually said, "and I must be in His house." Bruce observes that a new era has come when Jesus calls God "Father," not \Despotes\. "Even we do not yet fully understand" (Bruce) what Jesus the boy here said.

rwp@Luke:2:51 @{He was subject unto them} (\ˆn hupotassomenos autois\). Periphrastic imperfect passive. He continued subject unto them, this wondrous boy who really knew more than parents and rabbis, this gentle, obedient, affectionate boy. The next eighteen years at Nazareth (Luke:3:23|) he remained growing into manhood and becoming the carpenter of Nazareth (Mark:6:3|) in succession to Joseph (Matthew:13:55|) who is mentioned here for the last time. Who can tell the wistful days when Jesus waited at Nazareth for the Father to call him to his Messianic task? {Kept} (\dietˆrei\). Imperfect active. Ancient Greek word (\diatˆre“\), but only here and strkjv@Acts:15:29| in the N.T. though in strkjv@Genesis:37:11|. She kept thoroughly (\dia\) all these recent sayings (or things, \rhˆmata\). In strkjv@2:19| \sunetˆrei\ is the word used of Mary after the shepherds left. These she kept pondering and comparing all the things. Surely she has a full heart now. Could she foresee how destiny would take Jesus out beyond her mother's reach?

rwp@Luke:3:1 @{Now in the fifteenth year} (\en etei de pentekaidekat“i\). Tiberius Caesar was ruler in the provinces two years before Augustus Caesar died. Luke makes a six-fold attempt here to indicate the time when John the Baptist began his ministry. John revived the function of the prophet (\Ecce Homo\, p. 2|) and it was a momentous event after centuries of prophetic silence. Luke begins with the Roman Emperor, then mentions Pontius Pilate Procurator of Judea, Herod Antipas Tetrarch of Galilee (and Perea), Philip, Tetrarch of Iturea and Trachonitis, Lysanias, Tetrarch of Abilene (all with the genitive absolute construction) and concludes with the high-priesthood of Annas and Caiaphas (son-in-law and successor of Annas). The ancients did not have our modern system of chronology, the names of rulers as here being the common way. Objection has been made to the mention of Lysanias here because Josephus (_Ant_. XXVII. I) tells of a Lysanias who was King of Abila up to B.C. 36 as the one referred to by Luke with the wrong date. But an inscription has been found on the site of Abilene with mention of "Lysanias the tetrarch" and at the time to which Luke refers (see my _Luke the Historian in the Light of Research_, pp. 167f.). Songs:Luke is vindicated again by the rocks.

rwp@Luke:3:2 @{The Word of God came unto John} (\egeneto rhˆma theou epi I“anˆn\). The great epoch marked by \egeneto\ rather than \ˆn\. \Rhˆma theou\ is some particular utterance of God (Plummer), common in LXX, here alone in the N.T. Then John is introduced as the son of Zacharias according to Chapter 1. Matthew describes him as the Baptist, Mark as the Baptizer. No other Gospel mentions Zacharias. Mark begins his Gospel here, but Matthew and Luke have two Infancy Chapters before. Luke alone tells of the coming of the word to John. All three Synoptics locate him "in the wilderness" (\en tˆi erˆm“i\) as here, strkjv@Mark:1:4; strkjv@Matthew:3:1| (adding "of Judea").

rwp@Luke:3:6 @{All flesh} (\pƒsa sarx\). Used in the N.T. of the human race alone, though in the LXX brutes are included. {The salvation of God} (\to sotˆrion tou theou\). The saving act of God. This phrase aptly describes Luke's Gospel which has in mind the message of Christ for all men. It is the universal Gospel.

rwp@Luke:3:7 @{To the multitude that went out} (\tois exporeuomenois ochlois\). Plural, {Multitudes}. The present participle also notes the repetition of the crowds as does \elegen\ (imperfect), he used to say. strkjv@Matthew:3:7-10| singles out the message of John to the Pharisees and Sadducees, which see for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, 10,11|, the publicans 12,13|, the soldiers 14|. {To be baptized of him} (\baptisthˆnai hup' autou\). This is the purpose of their coming. strkjv@Matthew:3:7| has simply "to his baptism." John's metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones). {Who warned you?} (\tis hepedeixen humin;\). The verb is like our "suggest" by proof to eye, ear, or brain (Luke:6:47; strkjv@12:5; strkjv@Acts:9:16; strkjv@20:35; strkjv@Matthew:3:7|). Nowhere else in the N.T. though common ancient word (\hupodeiknumi\, show under, point out, give a tip or private hint).

rwp@Luke:3:10 @{Asked} (\epˆr“t“n\). Imperfect tense, repeatedly asked. {What then must we do?} (\ti oun poiˆs“men;\). Deliberative aorist subjunctive. More exactly, {What then are we to do}, {What then shall we do?} Same construction in verses 12,14|. The \oun\ refers to the severe things already said by John (Luke:3:7-9|).

rwp@Luke:3:14 @{Soldiers also} (\kai strateuomenoi\). Men on service, _militantes_ rather than _milites_ (Plummer). Songs:Paul in strkjv@2Timothy:2:4|. An old word like \strati“tˆs\, soldier. Some of these soldiers acted as police to help the publicans. But they were often rough and cruel. {Do violence to no man} (\mˆdena diaseisˆte\). Here only in the N.T., but in the LXX and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly (\dia\) and so thoroughly to terrify, to extort money or property by intimidating (3Macc. strkjv@7:21). The Latin employs _concutere_, so. It was a process of blackmail to which Socrates refers (Xenophon, _Memorabilia_, ii. 9,1). This was a constant temptation to soldiers. Might does not make right with Jesus. {Neither exact anything wrongfully} (\mˆde sukophantˆsˆte\). In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants (\sukophantai\). From \sukon\, fig, and \phain“\, show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. Songs:the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who "glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences" (quoted by Vincent). The word occurs only in Luke in the N.T., here and in strkjv@Luke:19:8| in the confession of Zaccheus. It occurs in the LXX and often in the old Greek. {Be content with your wages} (\arkeisthe tois ops“niois hum“n\). Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked (\opson\, cooked food), and bought (from \“neomai\, to buy). Hence, "rations," "pay," wages. \Opsarion\, diminutive of \opson\, was anything eaten with bread like broiled fish. Songs:\ops“nion\ comes to mean whatever is bought to be eaten with bread and then a soldier's pay or allowance (Polybius, and other late Greek writers) as in strkjv@1Corinthians:9:7|. Paul uses the singular of a preacher's pay (2Corinthians:11:8|) and the plural of the wages of sin (Romans:6:23|) = death (death is the diet of sin).

rwp@Luke:3:15 @{Were in expectation} (\prosdok“ntos\). Genitive absolute of this striking verb already seen in strkjv@1:21|. {Reasoned} (\dialogizomen“n\). Genitive absolute again. John's preaching about the Messiah and the kingdom of God stirred the people deeply and set them to wondering. {Whether haply he were the Christ} (\mˆpote autos eiˆ ho Christos\). Optative \eiˆ\ in indirect question changed from the indicative in the direct (Robertson, _Grammar_, p. 1031). John wrought no miracles and was not in David's line and yet he moved people so mightily that they began to suspect that he himself (\autos\) was the Messiah. The Sanhedrin will one day send a formal committee to ask him this direct question (John:1:19|).

rwp@Luke:3:16 @{He that is mightier than I} (\ho ischuroteros mou\). Like strkjv@Mark:1:7|, "the one mightier than I." Ablative case (\mou\) of comparison. John would not turn aside for the flattery of the crowd. He was able to take his own measure in comparison with the Messiah and was loyal to him (see my _John the Loyal_). Compare strkjv@Luke:3:16| with strkjv@Mark:1:7f.| and strkjv@Matthew:3:11f.| for discussion of details. Luke has "fire" here after "baptize with the Holy Ghost" as strkjv@Matthew:3:11|, which see. This bold Messianic picture in the Synoptic Gospels shows that John saw the Messiah's coming as a judgment upon the world like fire and the fan of the thrashing-floor, and with unquenchable fire for the chaff (Luke:3:17; strkjv@Matthew:3:12|). But he had the spiritual conception also, the baptism in the Holy Spirit which will characterize the Messiah's Mission and so will far transcend the water baptism which marked the ministry of John.

rwp@Luke:3:18 @{Many other exhortations} (\polla men oun kai hetera\). Literally, many and different things did John \evangelize\, \euaggelizeto\, to the people. Luke has given a bare sample of the wonderful messages of the Baptist. Few as his words preserved are they give a definite and powerful conception of his preaching.

rwp@Luke:3:19 @{Reproved} (\elegchomenos\). Present passive participle of \elegch“\, an old verb meaning in Homer to treat with contempt, then to convict (Matthew:18:15|), to expose (Ephesians:5:11|), to reprove as here. The substantive \elegchos\ means proof (Hebrews:11:1|) and \elegmos\, censure (2Timothy:3:16|). Josephus (_Ant_. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. {Evil things} (\ponˆr“n\). Incorporated into the relative sentence. The word is from \ponos, pone“\, toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The "evil eye" (\ophthalmos ponˆros\ in strkjv@Mark:7:22|) was a "mischief working eye" (Vincent). In strkjv@Matthew:6:23| it is a diseased eye. Songs:Satan is "the evil one" (Matthew:5:37; strkjv@6:13|, etc.). It is a very common adjective in the N.T. as in the older Greek. {Had done} (\epoiˆsen\). Aorist active indicative, not past perfect, merely a summary constative aorist, {he did}.

rwp@Luke:3:20 @{Added} (\prosethˆken\). First aorist active indicative (kappa aorist). Common verb (\prostithˆmi\) in all Greek. In N.T. chiefly in Luke and Acts. Hippocrates used it of applying wet sponges to the head and Galen of applying a decoction of acorns. There is no evidence that Luke has a medical turn to the word here. The absence of the conjunction \hoti\ (that) before the next verb \katekleisen\ (shut up) is asyndeton. This verb literally means {shut down}, possibly with a reference to closing down the door of the dungeon, though it makes sense as a perfective use of the preposition, like our "shut up" without a strict regard to the idea of "down." It is an old and common verb, though here and strkjv@Acts:26:10| only in the N.T. See strkjv@Matthew:14:3| for further statement about the prison.

rwp@Luke:3:21 @{When all the people were baptised} (\en t“i baptisthˆnai hapanta ton laon\). The use of the articular aorist infinitive here with \en\ bothers some grammarians and commentators. There is no element of time in the aorist infinitive. It is simply punctiliar action, literally "in the being baptized as to all the people." Luke does not say that all the people were baptized before Jesus came or were baptized at the same time. It is merely a general statement that Jesus was baptized in connexion with or at the time of the baptizing of the people as a whole. {Jesus also having been baptized} (\kai Iˆsou baptisthentos\). Genitive absolute construction, first aorist passive participle. In Luke's sentence the baptism of Jesus is merely introductory to the descent of the Holy Spirit and the voice of the Father. For the narrative of the baptism see strkjv@Mark:1:9; strkjv@Matthew:3:13-16|. {And praying} (\kai proseuchomenou\). Alone in Luke who so often mentions the praying of Jesus. Present participle and so naturally meaning that the heaven was opened while Jesus was praying though not necessarily in answer to his prayer. {The heaven was opened} (\ane“ichthˆnai ton ouranon\). First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be \anoichthˆnai\ as in D (Codex Bezae). Songs:the augment appears in the future indicative \kateaxei\ (Matthew:12:20|) and the second aorist passive subjunctive \kateag“sin\ (John:19:31|). Such unusual forms appear in the _Koin‚_. This infinitive here with the accusative of general reference is the subject of \egeneto\ (it came to pass). strkjv@Matthew:3:16| uses the same verb, but strkjv@Mark:1:10| has \schizomenous\, rent asunder.

rwp@Luke:3:22 @{Descended} (\katabˆnai\). Same construction as the preceding infinitive. {The Holy Ghost} (\to pneuma to hagion\). The Holy Spirit. strkjv@Mark:1:10| has merely the Spirit (\to pneuma\) while strkjv@Matthew:3:16| has the Spirit of God (\pneuma theou\). {In a bodily form} (\s“matik“i eidei\). Alone in Luke who has also "as a dove" (\h“s peristeran\) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God's Son. {And a voice came out of heaven} (\kai ph“nˆn ex ouranou genesthai\). Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in strkjv@Mark:1:11|, which see, and strkjv@Matthew:3:17| for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father's blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John:1:34|).

rwp@Luke:3:23 @{Jesus Himself} (\autos Iˆsous\). Emphatic intensive pronoun calling attention to the personality of Jesus at this juncture. When he entered upon his Messianic work. {When he began to teach} (\archomenos\). The words "to teach" are not in the Greek text. The Authorized Version "began to be about thirty years of age," is an impossible translation. The Revised Version rightly supplies "to teach" (\didaskein\) after the present participle \archomenos\. Either the infinitive or the participle can follow \archomai\, usually the infinitive in the _Koin‚_. It is not necessary to supply anything (Acts:1:22|). {Was about thirty years of age} (\ˆn h“sei et“n triakonta\). Tyndale has it right "Jesus was about thirty yere of age when he beganne." Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God's prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more. {Being Son (as was supposed) of Joseph, the son of Heli} (\“n huios h“s enomizeto I“sˆph tou Helei\). For the discussion of the genealogy of Jesus see on ¯Matthew:1:1-17|. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to "Joseph the husband of Mary of whom was born Jesus who is called Christ" (Matthew:1:16|). Matthew employs the word "begot" each time, while Luke has the article \tou\ repeating \huiou\ (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that "Jacob begat Joseph" while Luke calls "Joseph the son of Heli." There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase "as was supposed" (\h“s enomizeto\). His own narrative in strkjv@Luke:1:26-38| has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, \huios\ must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses "begat" for descent, so does Luke employ "son" in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in strkjv@Matthew:1:16,18-25| that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds "the Son of God" after Adam (3:38|). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception.

rwp@Luke:4:1 @{Full of the Holy Spirit} (\plˆrˆs pneumatos hagiou\). An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luke:3:21f.|). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke's account of the overshadowing of Mary by the Holy Spirit (1:35|). strkjv@Matthew:4:1| says that "Jesus was led of the Spirit" while strkjv@Mark:1:12| states that "the Spirit driveth him forth" which see for discussion. "Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father's will" (Plummer). {Was led by the Spirit} (\ˆgeto en toi pneumati\). Imperfect passive, continuously led. \En\ may be the instrumental use as often, for strkjv@Matthew:4:1| has here \hupo\ of direct agency. But Matthew has the aorist passive \anˆchthˆ\ which may be ingressive as he has \eis tˆn erˆmon\ (into the wilderness) while Luke has \en t“i erˆm“i\ (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice. {During the forty days} (\hˆmerƒs tesserakonta\). Accusative of duration of time, to be connected with "led" not with "tempted." He was led in the Spirit during these forty days (cf. strkjv@Deuteronomy:8:2|, forty years). The words are amphibolous also in strkjv@Mark:1:13|. strkjv@Matthew:4:2| seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so "representative of the struggle which continued throughout the whole period" (Plummer).

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

rwp@Luke:4:5 @{The world} (\tˆs oikoumenˆs\). The inhabited world. In strkjv@Matthew:4:8| it is \tou kosmou\. {In a moment of time} (\en stigmˆi chronou\). Only in Luke and the word \stigmˆ\ nowhere else in the N.T. (from \stiz“\, to prick, or puncture), a point or dot. In Demosthenes, Aristotle, Plutarch. Like our "second" of time or tick of the clock. This panorama of all the kingdoms of the world and the glory of them in a moment of time was mental, a great feat of the imagination (a mental satanic "movie" performance), but this fact in no way discredits the idea of the actual visible appearance of Satan also. This second temptation in Luke is the third in Matthew's order. Luke's order is geographical (wilderness, mountain, Jerusalem). Matthew's is climacteric (hunger, nervous dread, ambition). There is a climax in Luke's order also (sense, man, God). There is no way to tell the actual order.

rwp@Luke:4:7 @{Wilt worship before me} (\proskunˆsˆis en“pion emou\). strkjv@Matthew:4:9| has it more bluntly "worship me." That is what it really comes to, though in Luke the matter is more delicately put. It is a condition of the third class (\ean\ and the subjunctive). Luke has it "thou therefore if" (\su oun ean\), in a very emphatic and subtle way. It is the ingressive aorist (\proskunˆsˆis\), just bow the knee once up here in my presence. The temptation was for Jesus to admit Satan's authority by this act of prostration (fall down and worship), a recognition of authority rather than of personal merit. {It shall all be thine} (\estai sou pƒsa\). Satan offers to turn over all the keys of world power to Jesus. It was a tremendous grand-stand play, but Jesus saw at once that in that case he would be the agent of Satan in the rule of the world by bargain and graft instead of the Son of God by nature and world ruler by conquest over Satan. The heart of Satan's program is here laid bare. Jesus here rejected the Jewish idea of the Messiah as an earthly ruler merely. "He rejects Satan as an ally, and thereby has him as an implacable enemy" (Plummer.)

rwp@Luke:4:9 @{Led him} (\ˆgagen\). Aorist active indicative of \ag“\. strkjv@Matthew:4:5| has \paralambanei\ (dramatic present). {The wing of the temple} (\to pterugion tou hierou\). See on ¯Matthew:4:5|. It is not easy to determine precisely what it was. {From hence} (\enteuthen\). This Luke adds to the words in Matthew, which see. {To guard thee} (\tou diaphulaxai se\). Not in strkjv@Matthew:4:6| quoted by Satan from strkjv@Psalms:91:11,12|. Satan does not misquote this Psalm, but he misapplies it and makes it mean presumptuous reliance on God. This compound verb is very old, but occurs here alone in the N.T. and that from the LXX. Luke repeats \hoti\ (recitative \hoti\ after \gegraptai\, is written) after this part of the quotation.

rwp@Luke:4:14 @{Returned} (\hupestrepsen\). Luke does not fill in the gap between the temptations in the wilderness of Judea and the Galilean Ministry. He follows the outline of Mark. It is John's Gospel alone that tells of the year of obscurity (Stalker) in various parts of the Holy Land. {In the power of the Spirit} (\en tˆi dunamei tou pneumatos\). Luke in these two verses (14,15|) gives a description of the Galilean Ministry with three marked characteristics (Plummer): the power of the spirit, rapid spread of Christ's fame, use of the Jewish synagogues. Luke often notes the power of the Holy Spirit in the work of Christ. Our word dynamite is this same word \dunamis\ (power). {A fame} (\phˆmˆ\). An old Greek word found in the N.T. only here and strkjv@Matthew:9:26|. It is from \phˆmi\, to say. Talk ran rapidly in every direction. It assumes the previous ministry as told by John.

rwp@Luke:4:15 @{And he taught} (\kai autos edidasken\). Luke is fond of this mode of transition so that it is not certain that he means to emphasize "he himself" as distinct from the rumour about him. It is the imperfect tense, descriptive of the habit of Jesus. The synagogues were an open door to Jesus before the hostility of the Pharisees was aroused. {Being glorified} (\doxazomenos\). Present passive participle, durative action like the imperfect \edidasken\. General admiration of Jesus everywhere. He was the wonder teacher of his time. Even the rabbis had not yet learned how to ridicule and oppose Jesus.

rwp@Luke:4:16 @{Where he had been brought up} (\hou ˆn tethrammenos\). Past perfect passive periphrastic indicative, a state of completion in past time, from \treph“\, a common Greek verb. This visit is before that recorded in strkjv@Mark:6:1-6; strkjv@Matthew:13:54-58| which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luke:4:15|). Luke may have in mind strkjv@2:51|, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense. {As his custom was} (\kata to ei“thos aut“i\). Second perfect active neuter singular participle of an old \eth“\ (Homer), to be accustomed. Literally according to what was customary to him (\aut“i\, dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon. {Stood up} (\anestˆ\). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke:4:15|). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts:13:15|). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. {To read} (\anagn“nai\). Second aorist active infinitive of \anagin“sk“\, to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in strkjv@Matthew:24:15| (Let him that readeth understand).

rwp@Luke:4:17 @{Was delivered} (\epedothˆ\). First aorist passive indicative of \epidid“mi\, to give over to, a common verb. At the proper stage of the service "the attendant" or "minister" (\hupˆretˆs\, under rower) or "beadle" took out a roll of the law from the ark, unwrapped it, and gave it to some one to read. On sabbath days some seven persons were asked to read small portions of the law. This was the first lesson or _Parashah_. This was followed by a reading from the prophets and a discourse, the second lesson or _Haphtarah_. This last is what Jesus did. {The book of the prophet Isaiah} (\biblion tou prophˆtou Esaiou\). Literally, "a roll of the prophet Isaiah." Apparently Isaiah was handed to Jesus without his asking for it. But certainly Jesus cared more for the prophets than for the ceremonial law. It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll. {Opened} (\anoixas\). Really it was {unrolled} (\anaptuxas\) as Aleph D have it. But the more general term \anoixas\ (from \anoig“\, common verb) is probably genuine. \Anaptuss“\ does not occur in the N.T. outside of this passage if genuine. {Found the place} (\heuren ton topon\). Second aorist active indicative. He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvellously appropriate passage (Isaiah:61:1,2| with one clause omitted and some words from strkjv@Isaiah:58:6|). It is a free quotation from the Septuagint. {Where it was written} (\hou ˆn gegrammenon\). Periphrastic pluperfect passive again as in strkjv@4:16|.

rwp@Luke:4:18 @{Anointed me} (\echrisen me\). First aorist active indicative of the verb \chri“\ from which {Christ} (\Christos\) is derived, the Anointed One. Isaiah is picturing the Jubilee year and the release of captives and the return from the Babylonian exile with the hope of the Messiah through it all. Jesus here applies this Messianic language to himself. "The Spirit of the Lord is upon me" as was shown at the baptism (Luke:3:21|) where he was also "anointed" for his mission by the Father's voice (3:22|). {To the poor} (\pt“chois\). Jesus singles this out also as one of the items to tell John the Baptist in prison (Luke:7:22|). Our word _Gospel_ is a translation of the Greek \Euaggelion\, and it is for the poor. {He hath sent me} (\apestalken me\). Change of tense to perfect active indicative. He is now on that mission here. Jesus is God's _Apostle_ to men (John:17:3|, Whom thou didst send). {Proclaim} (\kˆruxai\). As a herald like Noah (2Peter:2:5|). {To the captives} (\aichmal“tois\). Prisoners of war will be released (\aichmˆ\, a spear point, and \hal“tos\, from \haliskomai\, to be captured). Captured by the spear point. Common word, but here only in the N.T. {Set at liberty} (\aposteilai\). First aorist active infinitive of \apostell“\. Same verb as \apestalken\, above. Brought in here from strkjv@Isaiah:58:6|. Plummer suggests that Luke inserts it here from memory. But Jesus could easily have turned back the roll and read it so. {Them that are bruised} (\tethrausmenous\). Perfect passive participle of \thrau“\, an old verb, but here only in the N.T. It means to break in pieces broken in heart and often in body as well. One loves to think that Jesus felt it to be his mission to mend broken hearts like pieces of broken earthenware, real rescue-mission work. Jesus mends them and sets them free from their limitations.

rwp@Luke:4:19 @{The acceptable year of the Lord} (\eniauton Kuriou dekton\). He does not mean that his ministry is to be only one year in length as Clement of Alexandria and Origen argued. That is to turn figures into fact. The Messianic age has come, Jesus means to say. On the first day of the year of Jubilee the priests with sound of trumpet proclaimed the blessings of that year (Leviticus:25:8-17|). This great passage justly pictures Christ's conception of his mission and message.

rwp@Luke:4:20 @{He closed the book} (\ptuxas to biblion\). Aorist active participle of \ptuss“\. Rolled up the roll and gave it back to the attendant who had given it to him and who put it away again in its case. {Sat down} (\ekathisen\). Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke:5:3; strkjv@Matthew:5:1; strkjv@Mark:4:1; strkjv@Acts:16:13|). {Were fastened on him} (\ˆsan atenizontes aut“i\). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb \ateniz“\ occurs in Aristotle and the Septuagint. It is from the adjective \atenˆs\ and that from \tein“\, to stretch, and copulative or intensive \a\, not \a\ privative. The word occurs in the N.T. here and in strkjv@22:56|, ten times in Acts, and in strkjv@2Corinthians:3:7,13|. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience.

rwp@Luke:4:21 @{And he began to say} (\ˆrxato de legein\). Aorist ingressive active indicative and present infinitive. He began speaking. The moment of hushed expectancy was passed. These may or may not be the first words uttered here by Jesus. Often the first sentence is the crucial one in winning an audience. Certainly this is an arresting opening sentence. {Hath been fulfilled} (\peplˆr“tai\). Perfect passive indicative, {stands fulfilled}. "Today this scripture (Isaiah:61:1,2|, just read) stands fulfilled in your ears." It was a most amazing statement and the people of Nazareth were quick to see the Messianic claim involved. Jesus could only mean that the real year of Jubilee had come, that the Messianic prophecy of Isaiah had come true today, and that in him they saw the Messiah of prophecy. There are critics today who deny that Jesus claimed to be the Messiah. To be able to do that, they must reject the Gospel of John and all such passages as this one. And it is no apocalyptic eschatological Messiah whom Jesus here sets forth, but the one who forgives sin and binds up the broken-hearted. The words were too good to be true and to be spoken here at Nazareth by one of their own townsmen!

rwp@Luke:4:22 @{Bare him witness} (\emarturoun\). Imperfect active, perhaps inchoative. They all began to bear witness that the rumours were not exaggerations (4:14|) as they had supposed, but had foundation in fact if this discourse or its start was a fair sample of his teaching. The verb \marture“\ is a very old and common one. It is frequent in Acts, Paul's Epistles, and the Johannine books. The substantive \martur\ is seen in our English \martyr\, one who witnesses even by his death to his faith in Christ. {And wondered} (\kai ethaumazon\). Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus. {At the words of grace} (\epi tois logois tˆs charitos\). See on ¯Luke:1:30; strkjv@2:52| for this wonderful word \charis\ so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, \ekporeuomenois\) were marked by fascination and charm. They were "winning words" as the context makes plain, though they were also "gracious" in the Pauline sense of "grace." There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus. {Is not this Joseph's son?} (\Ouchi huios estin I“sˆph houtos;\). Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of \ouchi\ intensive form of \ouk\ in a question expects the answer "yes." Jesus passed in Nazareth as the son of Joseph as Luke presents him in strkjv@3:23|. He does not stop here to correct this misconception because the truth has been already amply presented in strkjv@1:28-38; strkjv@2:49|. This popular conception of Jesus as the son of Joseph appears also in strkjv@John:1:45|. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark:6:3|; the carpenter's son, strkjv@Matthew:13:55|). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. Songs:the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience.

rwp@Luke:4:23 @{Doubtless} (\pant“s\). Adverb. Literally, at any rate, certainly, assuredly. Cf. strkjv@Acts:21:22; strkjv@28:4|. {This parable} (\tˆn parabolˆn tautˆn\). See discussion on ¯Matthew:13|. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word \parabolˆ\ in the N.T. is confined to the Synoptic Gospels except strkjv@Hebrews:9:9; strkjv@11:19|. This use for a proverb occurs also in strkjv@Luke:5:36; strkjv@6:39|. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero's _Letters_. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. "Establish your claims by direct evidence" (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Matthew:27:40,42|). There is a tone of sarcasm towards Jesus in both cases. {Heard done} (\ˆkousamen genomena\). The use of this second aorist middle participle \genomena\ after \ˆkousamen\ is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, _Grammar_, pp. 1040-42, 1122-24). {Do also here} (\poiˆson kai h“de\). Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself.

rwp@Luke:4:28 @{They were all filled with wrath} (\eplˆsthˆsan pantes thumou\). First aorist passive indicative of the common verb \pimplˆmi\ followed by the genitive case. The people of Nazareth at once caught on and saw the point of these two Old Testament illustrations of how God in two cases blessed the heathen instead of the Jewish people. The implication was evident. Nazareth was no better than Capernaum if as good. He was under no special obligation to do unusual things in Nazareth because he had been reared there. Town pride was insulted and it at once exploded in a burst of rage.

rwp@Luke:4:29 @{They rose up and cast him forth} (\anastantes exebalon\). Second aorist ingressive active participle and second aorist effective active indicative. A movement towards lynching Jesus. {Unto the brow of the hill} (\hˆos ophruos tou orous\). Eyebrow (\ophrus\), in Homer, then any jutting prominence. Only here in the N.T. Hippocrates speaks of the eyebrow hanging over. {Was built} (\“ikodomˆto\). Past perfect indicative, stood built. {That they might throw him down headlong} (\h“ste katakrˆmnisai auton\). Neat Greek idiom with \h“ste\ for intended result, "so as to cast him down the precipice." The infinitive alone can convey the same meaning (Matthew:2:2; strkjv@20:28; strkjv@Luke:2:23|). \Krˆmnos\ is an overhanging bank or precipice from \kremannumi\, to hang. \Kata\ is down. The verb occurs in Xenophon, Demosthenes, LXX, Josephus. Here only in the N.T. At the southwest corner of the town of Nazareth such a cliff today exists overhanging the Maronite convent. Murder was in the hearts of the people. By pushing him over they hoped to escape technical guilt.

rwp@Luke:4:31 @{Came down} (\katˆlthen\). strkjv@Mark:1:21| has the historical present, {they go into} (\eisporeuontai\). Capernaum (Tell Hum) is now the headquarters of the Galilean ministry, since Nazareth has rejected Jesus. strkjv@Luke:4:31-37| is parallel with strkjv@Mark:1:21-28| which he manifestly uses. It is the first of Christ's miracles which they give. {Was teaching them} (\ˆn didask“n autous\). Periphrastic imperfect. Mark has \edidasken\ first and then \en didask“n\. "Them" here means the people present in the synagogue on the sabbath, construction according to sense as in strkjv@Mark:1:22|.

rwp@Luke:4:35 @{Had thrown him down in the midst} (\rhipsan auton eis to meson\). First aorist (effective) participle of \rhipt“\, an old verb with violent meaning, to fling, throw, hurl off or down. {Having done him no hurt} (\mˆden blapsan auton\). Luke as a physician carefully notes this important detail not in Mark. \Blapt“\, to injure, or hurt, occurs in the N.T. only here and in strkjv@Mark:16:18|, though a very common verb in the old Greek.

rwp@Luke:4:38 @{He rose up} (\anastas\). Second aorist active participle of \anistˆmi\, a common verb. B. Weiss adds here "from the teacher's seat." Either from his seat or merely leaving the synagogue. This incident of the healing of Peter's mother-in-law is given in strkjv@Mark:1:29-34| and strkjv@Matthew:8:14-17|, which see for details. {Into the house of Simon} (\eis tˆn oikian Sim“nos\). "Peter's house" (Matthew:8:14|). "The house of Simon and Andrew" (Mark:1:29|). Paul's reference to Peter's wife (1Corinthians:9:5|) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus. {Simon's wife's mother} (\penthera tou Sim“nos\). The word \penthera\ for mother-in-law is old and well established in usage. Besides the parallel passages (Mark:1:30; strkjv@Matthew:8:14; strkjv@Luke:4:38|) it occurs in the N.T. only in strkjv@Luke:12:53|. The corresponding word \pentheros\, father-in-law, occurs in strkjv@John:18:13| alone in the N.T. {Was holden with a great fever} (\ˆn sunechomenˆ puret“i megal“i\). Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew:4:24| passive with diseases here; strkjv@2Corinthians:5:14| active; strkjv@Phillipians:1:23| passive). In strkjv@Acts:28:8| the passive "with dysentery" is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with "fear," strkjv@Luke:8:37|, the active for holding the hands over the ears (Acts:7:57|) and for pressing one or holding together (Luke:8:45; strkjv@19:43; strkjv@22:63|), the direct middle for holding oneself to preaching (Acts:18:5|). It is followed here by the instrumental case. Hobart (_Medical Language of Luke_, p. 3) quotes Galen as dividing fevers into "great" (\megaloi\) and "small" (\smikroi\).

rwp@Luke:4:39 @{He stood over her} (\epistas epan“ autˆs\). Second aorist active participle. Only in Luke. Surely we are not to take Luke to mean that Jesus here took the exorcist's position and was rebuking a malignant personality. The attitude of Jesus is precisely that of any kindly sympathetic physician. strkjv@Mark:1:31; strkjv@Matthew:8:15| mention the touch of her hand rather than the tender look over her head. {Rebuked} (\epetimˆsen\). Only in Luke. Jesus bade the fever leave her as he spoke to the wind and the waves and Luke uses this same verb (8:24|). {Rose up and ministered} (\anastƒsa diˆkonei\). Second aorist active participle as in verse 38|, but inchoative imperfect tense \diˆkonei\, from \diakone“\ (note augment of compound verb). She rose up immediately, though a long high fever usually leaves one very weak. The cure was instantaneous and complete. She began to minister at once and kept it up.

rwp@Luke:4:40 @{When the sun was setting} (\dunontos tou hˆliou\). Genitive absolute and present participle (\dun“\, late form of \du“\) picturing the sunset scene. Even strkjv@Mark:1:32| has here the aorist indicative \edusen\ (punctiliar active). It was not only cooler, but it was the end of the sabbath when it was not regarded as work (Vincent) to carry a sick person (John:5:10|). And also by now the news of the cure of the demoniac of Peter's mother-in-law had spread all over the town. {Had} (\eichon\). Imperfect tense including all the chronic cases. {With divers diseases} (\nosois poikilais\). Instrumental case. For "divers" say "many coloured" or "variegated." See on ¯Matthew:4:24; strkjv@Mark:1:34|. {Brought} (\ˆgagon\). Constative summary second aorist active indicative like strkjv@Matthew:8:16|, \prosenegkan\, where strkjv@Mark:1:32| has the imperfect \epheron\, brought one after another. {He laid his hands on every one of them and healed them} (\ho de heni hekast“i aut“n tas cheiras epititheis etherapeuen autous\). Note the present active participle \epititheis\ and the imperfect active \etherapeuen\, picturing the healing one by one with the tender touch upon each one. Luke alone gives this graphic detail which was more than a mere ceremonial laying on of hands. Clearly the cures of Jesus reached the physical, mental, and spiritual planes of human nature. He is Lord of life and acted here as Master of each case as it came.

rwp@Luke:4:41 @{Came out} (\exˆrcheto\, singular, or \exˆrchonto\, plural). Imperfect tense, repetition, from one after another. {Thou art the Son of God} (\Su ei ho huios tou theou\). More definite statement of the deity of Jesus than the witness of the demoniac in the synagogue (Luke:4:34; strkjv@Mark:1:24|), like the words of the Father (Luke:3:22|) and more so than the condition of the devil (Luke:4:3,9|). In the Canterbury Revision "devils" should always be "demons" (\daimonia\) as here. {Suffered them not to speak} (\ouk eia auta lalein\). Imperfect third singular active of \ea“\, very old and common verb with syllabic augment \ei\. The tense accents the continued refusal of Jesus to receive testimony to his person and work from demons. Cf. strkjv@Matthew:8:4| to the lepers. {Because they knew} (\hoti ˆideisan\). Causal, not declarative, \hoti\. Past perfect of the second perfect \oida\. {That he was the Christ} (\ton Christon auton einai\). Infinitive in indirect assertion with the accusative of general reference. \Ton Christon\ = {the Anointed}, the Messiah.

rwp@Luke:4:42 @{When it was day} (\genomenˆs hˆmeras\). Genitive absolute with aorist middle participle. strkjv@Mark:1:35| notes it was "a great while before day" (which see for discussion) when Jesus rose up to go after a restless night. No doubt, because of the excitement of the previous sabbath in Capernaum. He went out to pray (Mark:1:35|). {Sought after him} (\epezˆtoun auton\). Imperfect active indicative. The multitudes kept at it until "they came unto him" (\ˆlthon he“s autou\, aorist active indicative). They accomplished their purpose, \he“s autou\, right up to him. {Would have stayed him} (\kateichon auton\). Better, {They tried to hinder him}. The conative imperfect active of \katech“\, an old and common verb. It means either to hold fast (Luke:8:15|), to take, get possession of (Luke:14:9|) or to hold back, to retain, to restrain (Philemon:1:13; strkjv@Romans:1:18; strkjv@7:6; strkjv@2Thessalonians:2:6; strkjv@Luke:4:42|). In this passage it is followed by the ablative case. {That he should not go from them} (\tou mˆ poreuesthai ap' aut“n\). Literally, "from going away from them." The use of \mˆ\ (not) after \kateichon\ is the neat Greek idiom of the redundant negative after a verb of hindering like the French _ne_ (Robertson, _Grammar_, p. 1171).

rwp@Luke:4:43 @{I must} (\me dei\). Jesus felt the urge to go with the work of evangelism "to the other cities also," to all, not to a favoured few. {For therefore was I sent} (\hoti epi touto apestalˆn\). "A phrase of Johannine ring" (Ragg). Second aorist passive indicative of \apostell“\. Christ is the great Apostle of God to men.

rwp@Luke:5:1 @{Pressed upon him} (\epikeisthai\). Luke in this paragraph (5:1-11; strkjv@Mark:1:16-20; strkjv@Matthew:4:18-22|) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in strkjv@Luke:4:42-44|. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb \epikeisthai\ is an old one and means to \lie upon\, rest upon as of a stone on the tomb (John:11:38|) or of fish on the burning coals (John:21:9|). Songs:it is used of a tempest (Acts:27:20|) and of the urgent demands for Christ's crucifixion (Luke:23:23|). Here it vividly pictures the eager crowds around Jesus. \En t“i epikeisthai\ is a favourite idiom with Luke as we have already seen, \en\ with the articular infinitive in the locative case. {That} (\kai\). \Kai\ does not technically mean the declarative conjunction "that," but it is a fair rendering of the somewhat awkward idiom of Luke to a certain extent imitating the Hebrew use of _wav_. {Was standing} (\ˆn hest“s\). Periphrastic second past perfect of \histˆmi\ which here is equal to a practical imperfect. {By the lake} (\para tˆn limnˆn\). The use of the accusative with \para\, alongside, after a verb of rest used to be called the pregnant use, came and was standing. But that is no longer necessary, for the accusative as the case of extension is the oldest of the cases and in later Greek regains many of the earlier uses of the other cases employed for more precise distinctions. See the same idiom in verse 2|. We need not here stress the notion of extension. "With characteristic accuracy Luke never calls it a sea, while the others never call it a lake" (Plummer).

rwp@Luke:5:2 @{Two boats} (\ploia duo\). Some MSS. have \ploiaria\, little boats, but \ploia\ was used of boats of various sizes, even of ships like \nˆes\. {The fishermen} (\hoi haleeis\). It is an old Homeric word that has come back to common use in the _Koin‚_. It means "sea-folk" from \hals\, sea. {Were washing} (\eplunon\). Imperfect active, though some MSS. have aorist \eplunan\. Vincent comments on Luke's use of five verbs for washing: this one for cleaning, \apomass“\ for wiping the dust from one's feet (10:11|), \ekmass“\ of the sinful woman wiping Christ's feet with her hair (7:38,44|), \apolou“\ of washing away sins (symbolically, of course) as in strkjv@Acts:22:16|, and \lou“\ of washing the body of Dorcas (Acts:9:37|) and the stripes of the prisoners (Acts:16:33|). On "nets" see on ¯Matthew:4:20; strkjv@Mark:1:18|.

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

rwp@Luke:5:4 @{Had left speaking} (\epausato lal“n\). He ceased speaking (aorist middle indicative and present active participle, regular Greek idiom). {Put out into the deep} (\epanagage eis to bathos\). The same double compound verb as in verse 3|, only here second aorist active imperative second person singular. {Let down} (\chalasate\). Peter was master of the craft and so he was addressed first. First aorist active imperative second person plural. Here the whole crew are addressed. The verb is the regular nautical term for lowering cargo or boats (Acts:27:17,30|). But it was used for lowering anything from a higher place (Mark:2:4; strkjv@Acts:9:25; strkjv@2Corinthians:11:33|). For a catch (\eis agran\). This purpose was the startling thing that stirred up Simon.

rwp@Luke:5:5 @{Master} (\epistata\). Used only by Luke in the N.T. and always in addresses to Christ (8:24,45; strkjv@9:33,49; strkjv@17:13|). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ's authority. {We toiled} (\kopiasantes\). This verb is from \kopos\ (\work, toil\) and occurs from Aristophanes on. It used to be said that the notion of weariness in toil appears only in the LXX and the N.T. But Deissmann (_Light from the Ancient East_, pp. 312f.) cites examples from inscriptions on tombstones quite in harmony with the use in the N.T. Peter's protest calls attention also to the whole night of fruitless toil. {But at thy word} (\epi de t“i rhˆmati sou\). On the base of \epi\. Acquiescence to show his obedience to Christ as "Master," but with no confidence whatsoever in the wisdom of this particular command. Besides, fishing in this lake was Peter's business and he really claimed superior knowledge on this occasion to that of Jesus.

rwp@Luke:5:6 @{They inclosed} (\sunekleisan\). Effective aorist active indicative with perfective compound \sun\. {They shut together. Were breaking} (\dierˆsseto\). Imperfect passive singular (\diktua\ being neuter plural). This is the late form of the old verb \diarˆgnumi\. The nets were actually tearing in two (\dia-\) and so they would lose all the fish.

rwp@Luke:5:7 @{They beckoned} (\kateneusan\). Possibly they were too far away for a call to be understood. Simon alone had been ordered to put out into the deep. Songs:they used signs. {Unto their partners} (\tois metechois\). This word \metochos\, from \metech“\, to have with, means participation with one in common blessings (Hebrews:3:1,14; strkjv@6:4; strkjv@12:8|). While \koin“nos\ (verse 10| here of James and John also) has the notion of personal fellowship, partnership. Both terms are here employed of the two pairs of brothers who have a business company under Simon's lead. {Help them} (\sullabesthai\). Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in strkjv@Phillipians:4:3|. It is an old word that was sometimes employed for seizing a prisoner (Luke:22:54|) and for conception (_con-capio_) by a woman (Luke:1:24|). {Songs:that they began to sink} (\h“ste buthizesthai auta\). Consecutive use of \h“ste\ and the infinitive (present tense, inchoative use, beginning to sink). An old verb from \buthos\. In the N.T. only here and strkjv@1Timothy:6:9|.

rwp@Luke:5:9 @{For he was amazed} (\thambos gar perieschen\). Literally, {For a wonder held him round}. Aorist active indicative. It held Peter fast and all the rest.

rwp@Luke:5:10 @{Thou shalt catch men} (\esˆi z“gr“n\). Periphrastic future indicative, emphasizing the linear idea. The old verb \Z“gre“\ means to catch alive, not to kill. Songs:then Peter is to be a catcher of men, not of fish, and to catch them alive and for life, not dead and for death. The great Pentecost will one day prove that Christ's prophecy will come true. Much must happen before that great day. But Jesus foresees the possibilities in Simon and he joyfully undertakes the task of making a fisher of men out of this poor fisher of fish.

rwp@Luke:5:11 @{They left all, and followed him} (\aphentes panta ˆkolouthˆsan\). Then and there. They had already become his disciples. Now they leave their business for active service of Christ. The conduct of this group of business men should make other business men to pause and see if Jesus is calling them to do likewise.

rwp@Luke:5:12 @{Behold} (\kai idou\). Quite a Hebraistic idiom, this use of \kai\ after \egeneto\ (almost like \hoti\) with \idou\ (interjection) and no verb. {Full of leprosy} (\plˆrˆs lepras\). strkjv@Mark:1:40| and strkjv@Matthew:8:2| have simply "a leper" which see. Evidently a bad case full of sores and far advanced as Luke the physician notes. The law (Leviticus:13:12f.|) curiously treated advanced cases as less unclean than the earlier stages. {Fell on his face} (\pes“n epi pros“pon\). Second aorist active participle of \pipt“\, common verb. strkjv@Mark:1:40| has "kneeling" (\gonupet“n\) and strkjv@Matthew:8:40| "worshipped" (\prosekunei\). All three attitudes were possible one after the other. All three Synoptics quote the identical language of the leper and the identical answer of Jesus. His condition of the third class turned on the "will" (\thelˆis\) of Jesus who at once asserts his will (\thˆl“\) and cleanses him. All three likewise mention the touch (\hˆpsato\, verse 13|) of Christ's hand on the unclean leper and the instantaneous cure.

rwp@Luke:5:16 @{But he withdrew himself in the deserts and prayed} (\autos de ˆn hupoch“r“n en tais erˆmois kai proseuchomenos\). Periphrastic imperfects. Literally, "But he himself was with drawing in the desert places and praying." The more the crowds came as a result of the leper's story, the more Jesus turned away from them to the desert regions and prayed with the Father. It is a picture of Jesus drawn with vivid power. The wild enthusiasm of the crowds was running ahead of their comprehension of Christ and his mission and message. \Hupoch“re“\ (perhaps with the notion of slipping away secretly, \hupo-\) is a very common Greek verb, but in the N.T. occurs in Luke alone. Elsewhere in the N.T. \anach“re“\ (to go back) appears.

rwp@Luke:5:17 @{That} (\kai\). Use of \kai\ = \hoti\ (that) like the Hebrew _wav_, though found in Greek also. {He} (\autos\). Luke sometimes has \autos\ in the nominative as unemphatic "he" as here, not "he himself." {Was teaching} (\ˆn didask“n\). Periphrastic imperfect again like our English idiom. {Were sitting by} (\ˆsan kathˆmenoi\). Periphrastic imperfect again. There is no "by" in the Greek. {Doctors of the law} (\nomodidaskaloi\). A compound word formed after analogy of \hierodidaskalos\, but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and strkjv@Acts:5:34; strkjv@1Timothy:1:7|. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word "doctor" is Latin for "teacher." These "teachers of the law" are called elsewhere in the Gospels "scribes" (\grammateis\) as in Matthew and Mark (see on ¯Matthew:5:20; strkjv@23:34|) and strkjv@Luke:5:21; strkjv@19:47; strkjv@21:1; strkjv@22:2|. Luke also employs \nomikos\ (one skilled in the law, \nomos\) as in strkjv@10:25|. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see on ¯Matthew:3:7,20|. Luke will often speak of the Pharisees hereafter. Not all the "Pharisees" were "teachers of the law" so that both terms often occur together as in verse 21| where Luke has separate articles (\hoi grammateis kai hoi Pharisaioi\), distinguishing between them, though one article may occur as in strkjv@Matthew:5:20| or no article as here in verse 17|. Luke alone mentions the presence here of these Pharisees and doctors of the law "which were come" (\hoi ˆsan elˆluthotes\, periphrastic past perfect active, {had come}). {Out of every village of Galilee and Judea and Jerusalem} (\ek pasˆs k“mˆs tˆs Galilaias kai Ioudaias kai Ierousalˆm\). Edersheim (_Jewish Social Life_) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use "every village." But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that strkjv@John:4:1-4| shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in strkjv@Matthew:23|. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life. {The power of the Lord was with him to heal} (\dunamis Kuriou ˆn eis to iƒsthai auton\). Songs:the best texts. It is neat Greek, but awkward English: "Then was the power of the Lord for the healing as to him (Jesus)." Here \Kuriou\ refers to Jehovah. {Dunamis} (dynamite) is one of the common words for "miracles" (\dunameis\). What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion.

rwp@Luke:5:19 @{By what way they might bring him in} (\poias eis enegk“sin auton\). Deliberative subjunctive of the direct question retained in the indirect. {The housetop} (\to d“ma\). Very old word. The flat roof of Jewish houses was usually reached by outside stairway. Cf. strkjv@Acts:10:9| where Peter went for meditation. {Through the tiles} (\dia t“n keram“n\). Common and old word for the tile roof. strkjv@Mark:2:4| speaks of digging a hole in this tile roof. {Let him down} (\kathˆkan auton\). First aorist (k aorist) effective active of \kathiˆmi\, common verb. strkjv@Mark:2:4| has historical present \chal“si\, the verb used by Jesus to Peter and in Peter's reply (Luke:5:4f.|). {With his couch} (\sun t“i klinidi“i\). Also in verse 24|. Diminutive of \klinˆ\ (verse 18|) occurring in Plutarch and _Koin‚_ writers. strkjv@Mark:2:4| has \krabatton\ (pallet). It doubtless was a pallet on which the paralytic lay. {Into the midst before Jesus} (\eis to meson emprosthen tou Iˆsou\). The four friends had succeeded, probably each holding a rope to a corner of the pallet. It was a moment of triumph over difficulties and surprise to all in the house (Peter's apparently, strkjv@Mark:2:1|).

rwp@Luke:5:20 @{Their faith} (\tˆn pistin aut“n\). In all three Gospels. {Man} (\anthr“pe\). Mark and Matthew have "child" or "Son" (\teknon\). Are forgiven (\aphe“ntai\). This Doric form of the perfect passive indicative is for the Attic \apheintai\. It appears also in strkjv@Luke:5:23; strkjv@7:47,48; strkjv@John:20:23; strkjv@1John:2:12|. strkjv@Mark:2:6; strkjv@Matthew:9:2| have the present passive \aphientai\. Possibly this man's malady was due to his sin as is sometimes true (John:5:14|). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins.

rwp@Luke:5:22 @{Perceiving} (\epignous\). Same form (second aorist active participle of \epigin“sk“\, common verb for knowing fully) in strkjv@Mark:2:8|. {Reason ye} (\dialogizesthe\) as in strkjv@Mark:2:8|. strkjv@Matthew:9:4| has \enthumeisthe\.

rwp@Luke:5:26 @{Amazement} (\ekstasis\). Something out of its place, as the mind. Here the people were almost beside themselves as we say with the same idiom. See on ¯Mark:5:42|. Songs:they kept glorifying God (imperfect tense, \edoxazon\) and at the same time "were filled with fear" (\eplˆsthˆsan phobou\, aorist passive). {Strange things} (\paradoxa\). Our very word paradox, contrary to (\para\) received opinion (\doxa\). Plato, Xenophon, and Polybius use it. Here alone in the N.T.

rwp@Luke:5:28 @{He forsook all} (\katalip“n panta\). This detail in Luke alone. He left his profitable business for the service of Christ. {Followed him} (\ˆkolouthei aut“i\). Imperfect active, perhaps inchoative. He began at once to follow him and he kept it up. Both strkjv@Mark:2:14; strkjv@Matthew:9:9| have the aorist (\ˆkolouthˆsen\), perhaps ingressive.

rwp@Luke:5:32 @{To repentance} (\eis metanoian\). Alone in Luke not genuine in strkjv@Mark:2:17; strkjv@Matthew:9:12|. Only sinners would need a call to repentance, a change of mind and life. For the moment Jesus accepts the Pharisaic division between "righteous" and "sinners" to score them and to answer their criticism. At the other times he will show that they only pretend to be "righteous" and are "hypocrites" in reality. But Jesus has here blazed the path for all soul-winners. The self-satisfied are the hard ones to win and they often resent efforts to win them to Christ.

rwp@Luke:5:33 @{Often} (\pukna\). Only in Luke. Common word for thick, compact, often. {And make supplications} (\kai deˆseis poiountai\). Only in Luke. {But thine} (\hoi de soi\). Sharp contrast between the conduct of the disciples of Jesus and those of John and the Pharisees who here appear together as critics of Christ and his disciples (Mark:2:18; strkjv@Matthew:9:14|), though Luke does not bring that out sharply. It is probable that Levi had his reception for Jesus on one of the Jewish fast days and, if so, this would give special edge to their criticism.

rwp@Luke:5:36 @{Also a parable} (\kai parabolˆn\). There are three parables here in the answer of Jesus (the bridegroom, the patch on the garment, the wineskin). They are not called parables save here, but they are parables and Luke's language means that. {Rendeth} (\schisas\). This in Luke alone. Common verb. Used of splitting rocks (Matthew:27:51|). Our word schism comes from it. {Putteth it} (\epiballei\). Songs:Matthew:9:16| when strkjv@Mark:2:21| has \epiraptei\ (sews on). The word for "piece" or "patch" (\epiblˆma\) in all the three Gospels is from the verb \epiball“\, to clap on, and is in Plutarch, Arrian, LXX, though the verb is as old as Homer. See on Matthew and Mark for distinction between \kainos\ (fresh), \neos\ (new), and \palaios\ (old). {He will rend the new} (\kai to kainon schisei\). Future active indicative. Songs:the best MSS. {Will not agree} (\ou sumph“nˆsei\). Future active indicative. Songs:the best manuscripts again. {With the old} (\t“i palai“i\). Associative instrumental case. Instead of this phrase in Luke, strkjv@Mark:2:21; strkjv@Matthew:9:16| have "a worse rent" (\cheiron schisma\).

rwp@Luke:5:39 @{The old is good} (\Hosea:palaios chrˆstos estin\). Songs:the best MSS. rather that \chrˆstoteros\, comparative (better). Westcott and Hort wrongly bracket the whole verse, though occurring in Aleph, B C L and most of the old documents. It is absent in D and some of the old Latin MSS. It is the philosophy of the obscurantist, that is here pictured by Christ. "The prejudiced person will not even try the new, or admit that it has any merits. He knows that the old is pleasant, and suits him; and that is enough; he is not going to change" (Plummer). This is Christ's picture of the reactionary Pharisees.

rwp@Luke:6:4 @{Did take} (\lab“n\). Second aorist active participle of \lamban“\. Not in Mark and Matthew. See strkjv@Matthew:12:1-8; strkjv@Mark:2:23-28| for discussion of details about the shewbread and the five arguments in defence of his conduct on the sabbath (example of David, work of the priests on the sabbath, prophecy of strkjv@Hosea:6:6|, purpose of the sabbath for man, the Son of Man lord of the sabbath). It was an overwhelming and crushing reply to these pettifogging ceremonialists to which they could not reply, but which increased their anger. Codex D transfers verse 5| to after verse 10| and puts here the following: "On the same day beholding one working on the sabbath he said to him: Man, if you know what you are doing, happy are you; but if you do not know, cursed are you and a transgressor of the law."

rwp@Luke:6:7 @{The scribes and the Pharisees} (\hoi grammateis kai hoi Pharisaioi\). Only Luke here though Pharisees named in strkjv@Matthew:12:14| and Pharisees and Herodians in strkjv@Mark:3:6|. {Watched him} (\paretˆrounto auton\). Imperfect middle, were watching for themselves on the side (\para\). strkjv@Mark:3:2| has the imperfect active \paretˆroun\. Common verb, but the proposition \para\ gave an extra touch, watching either assiduously like the physician at the bedside or insidiously with evil intent as here. {Would heal} (\therapeusei\). But the present active indicative (\therapeuei\) may be the correct text here. Songs:Westcott and Hort. {That they might find out how to accuse him} (\hina heur“sin katˆgorein autou\). Second aorist active subjunctive of \heurisk“\ and the infinitive with it means to find out how to do a thing. They were determined to make a case against Jesus. They felt sure that their presence would prevent any spurious work on the part of Jesus.

rwp@Luke:6:8 @{But he knew their thoughts} (\autos de ˆidei tous dialogismous aut“n\). In Luke alone. Imperfect in sense, second past perfect in form \ˆidei\ from \oida\. Jesus, in contrast to these spies (Plummer), read their intellectual processes like an open book. {His hand withered} (\xˆran tˆn cheira\). Predicate position of the adjective. Songs:in strkjv@Mark:3:3|. {Stand forth} (\stˆthi\). Luke alone has this verb, second aorist active imperative. strkjv@Mark:3:3| has {Arise into the midst} (\egeire eis to meson\). Luke has {Arise and step forth into the midst} (\egeire kai stˆthi eis to meson\). Christ worked right out in the open where all could see. It was a moment of excitement when the man stepped forth (\estˆ\) there before them all.

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

rwp@Luke:6:11 @{They were filled with madness} (\eplˆsthˆsan anoias\) First aorist passive (effective) with genitive: In strkjv@5:26| we saw the people filled with fear. Here is rage that is kin to insanity, for \anoias\ is lack of sense (\a\ privative and \nous\, mind). An old word, but only here and strkjv@2Timothy:3:9| in the N.T. {Communed} (\dielaloun\), imperfect active, picturing their excited counsellings with one another. strkjv@Mark:3:6| notes that they bolted out of the synagogue and outside plotted even with the Herodians how to destroy Jesus, strange co-conspirators these against the common enemy. {What they might do to Jesus} (\ti an poiˆsaien Iˆsou\). Luke puts it in a less damaging way than strkjv@Mark:3:6; strkjv@Matthew:12:14|. This aorist optative with \an\ is the deliberative question like that in strkjv@Acts:17:18| retained in the indirect form here. Perhaps Luke means, not that they were undecided about killing Jesus, but only as to the best way of doing it. Already nearly two years before the end we see the set determination to destroy Jesus. We see it here in Galilee. We have already seen it at the feast in Jerusalem (John:5:18|) where "the Jews sought the more to kill him." John and the Synoptics are in perfect agreement as to the Pharisaic attitude toward Jesus.

rwp@Luke:6:13 @{When it was day} (\hote egeneto hˆmera\). When day came, after the long night of prayer. {He chose from them twelve} (\eklexamenos ap' aut“n d“deka\). The same root (\leg\) was used for picking out, selecting and then for saying. There was a large group of "disciples" or "learners" whom he "called" to him (\proseph“nˆsen\), and from among whom he chose (of himself, and for himself, indirect middle voice (\eklexamenos\). It was a crisis in the work of Christ. Jesus assumed full responsibility even for the choice of Judas who was not forced upon Jesus by the rest of the Twelve. "You did not choose me, but I chose you," (John:15:16|) where Jesus uses \exelexasthe\ and \exelexamˆn\ as here by Luke. {Whom also he named apostles} (\hous kai apostolous “nomasen\). Songs:then Jesus gave the twelve chosen disciples this appellation. Aleph and B have these same words in strkjv@Mark:3:14| besides the support of a few of the best cursives, the Bohairic Coptic Version and the Greek margin of the Harclean Syriac. Westcott and Hort print them in their text in strkjv@Mark:3:14|, but it remains doubtful whether they were not brought into Mark from strkjv@Luke:6:13| where they are undoubtedly genuine. See strkjv@Matthew:10:2| where the connection with sending them out by twos in the third tour of Galilee. The word is derived from \apostell“\, to send (Latin, _mitto_) and apostle is missionary, one sent. Jesus applies the term to himself (\apesteilas\, strkjv@John:17:3|) as does strkjv@Hebrews:3:1|. The word is applied to others, like Barnabas, besides these twelve including the Apostle Paul who is on a par with them in rank and authority, and even to mere messengers of the churches (2Corinthians:8:23|). But these twelve apostles stand apart from all others in that they were all chosen at once by Jesus himself "that they might be with him" (Mark:3:14|), to be trained by Jesus himself and to interpret him and his message to the world. In the nature of the case they could have no successors as they had to be personal witnesses to the life and resurrection of Jesus (Acts:1:22|). The selection of Matthias to succeed Judas cannot be called a mistake, but it automatically ceased. For discussion of the names and groups in the list see discussion on ¯Matthew:10:1-4; strkjv@Mark:3:14-19|.

rwp@Luke:6:17 @{He came down with them} (\katabas met' aut“n\). Second aorist active participle of \katabain“\, common verb. This was the night of prayer up in the mountain (Mark:31:3; strkjv@Luke:6:12|) and the choice of the Twelve next morning. The going up into the mountain of strkjv@Matthew:5:1| may simply be a summary statement with no mention of what Luke has explained or may be a reference to the elevation, where he "sat down" (Matthew:5:1|), above the plain or "level place" (\epi topou pedinou\) on the mountain side where Jesus "stood" or "stopped" (\estˆ\). It may be a level place towards the foot of the mountain. He stopped his descent at this level place and then found a slight elevation on the mountain side and began to speak. There is not the slightest reason for making Matthew locate this sermon on the mountain and Luke in the valley as if the places, audiences, and topics were different. For the unity of the sermon see discussion on ¯Matthew:5:1f|. The reports in Matthew and Luke begin alike, cover the same general ground and end alike. The report in Matthew is longer chiefly because in Chapter 5, he gives the argument showing the contrast between Christ's conception of righteousness and that of the Jewish rabbis. Undoubtedly, Jesus repeated many of the crisp sayings here at other times as in Luke 12, but it is quite gratuitous to argue that Matthew and Luke have made up this sermon out of isolated sayings of Christ at various times. Both Matthew and Luke give too much that is local of place and audience for that idea. strkjv@Matthew:5:1| speaks of "the multitudes" and "his disciples." strkjv@Luke:6:17| notes "a great multitude of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon." They agree in the presence of disciples and crowds besides the disciples from whom the twelve apostles were chosen. It is important to note how already people were coming from "the sea coast of Tyre and Sidon" "to hear him and to be healed (\iathˆnai\, first aorist passive of \iaomai\) of their diseases."

rwp@Luke:6:18 @{With unclean spirits} (\apo pneumat“n akathart“n\). In an amphibolous position for it can be construed with "troubled," (present passive participle \enochloumenoi\) or with "were healed" (imperfect passive, \etherapeuonto\). The healings were repeated as often as they came. Note here both verbs, \iaomai\ and \therapeu“\, used of the miraculous cures of Jesus. \Therapeu“\ is the verb more commonly employed of regular professional cures, but no such distinction is made here.

rwp@Luke:6:19 @{Sought to touch him} (\ezˆtoun haptesthai autou\). Imperfect active. One can see the surging, eager crowd pressing up to Jesus. Probably some of them felt that there was a sort of virtue or magic in touching his garments like the poor woman in strkjv@Luke:8:43f|. (Mark:5:23; strkjv@Matthew:9:21|). {For power came forth from him} (\hoti dunamis par' autou exˆrcheto\). Imperfect middle, {power was coming out from him}. This is the reason for the continual approach to Jesus. {And healed them all} (\kai iƒto pantas\). Imperfect middle again. Was healing all, kept on healing all. The preacher today who is not a vehicle of power from Christ to men may well question why that is true. Undoubtedly the failure to get a blessing is one reason why many people stop going to church. One may turn to Paul's tremendous words in strkjv@Phillipians:4:13|: "I have strength for all things in him who keeps on pouring power into me" (\panta ischu“ en t“i endunamounti me\). It was at a time of surpassing dynamic spiritual energy when Jesus delivered this greatest of all sermons so far as they are reported to us. The very air was electric with spiritual power. There are such times as all preachers know.

rwp@Luke:6:20 @{And he lifted up his eyes} (\kai autos eparas tous opthalmous autou\). First aorist active participle from \epair“\. Note also Luke's favourite use of \kai autos\ in beginning a paragraph. Vivid detail alone in Luke. Jesus looked the vast audience full in the face. strkjv@Matthew:5:2| mentions that "he opened his mouth and taught them" (began to teach them, inchoative imperfect, \edidasken\). He spoke out so that the great crowd could hear. Some preachers do not open their mouths and do not look up at the people, but down at the manuscript and drawl along while the people lose interest and even go to sleep or slip out. {Ye poor} (\hoi pt“choi\). {The poor}, but "yours" (\humetera\) justifies the translation "ye." Luke's report is direct address in all the four beatitudes and four woes given by him. It is useless to speculate why Luke gives only four of the eight beatitudes in Matthew or why Matthew does not give the four woes in Luke. One can only say that neither professes to give a complete report of the sermon. There is no evidence to show that either saw the report of the other. They may have used a common source like Q (the Logia of Jesus) or they may have had separate sources. Luke's first beatitude corresponds with Matthew's first, but he does not have "in spirit" after "poor." Does Luke represent Jesus as saying that poverty itself is a blessing? It can be made so. Or does Luke represent Jesus as meaning what is in Matthew, poverty of spirit? {The kingdom of God} (\hˆ basileia tou theou\). strkjv@Matthew:5:3| has "the kingdom of heaven" which occurs alone in Matthew though he also has the one here in Luke with no practical difference. The rabbis usually said "the kingdom of heaven." They used it of the political Messianic kingdom when Judaism of the Pharisaic sort would triumph over the world. The idea of Jesus is in the sharpest contrast to that conception here and always. See on ¯Matthew:3:2| for discussion of the meaning of the word "kingdom." It is the favourite word of Jesus for the rule of God in the heart here and now. It is both present and future and will reach a glorious consummation. Some of the sayings of Christ have apocalyptic and eschatological figures, but the heart of the matter is here in the spiritual reality of the reign of God in the hearts of those who serve him. The kingdom parables expand and enlarge upon various phases of this inward life and growth.

rwp@Luke:6:22 @{When they shall separate you} (\hotan aphoris“sin humƒs\). First aorist active subjunctive, from \aphoriz“\, common verb for marking off a boundary. Songs:either in good sense or bad sense as here. The reference is to excommunication from the congregation as well as from social intercourse. {Cast out your name as evil} (\exbal“sin to onoma hum“n h“s ponˆron\). Second aorist active subjunctive of \ekball“\, common verb. The verb is used in Aristophanes, Sophocles, and Plato of hissing an actor off the stage. The name of Christian or disciple or Nazarene came to be a byword of contempt as shown in the Acts. It was even unlawful in the Neronian persecution when Christianity was not a _religio licita_. {For the Son of man's sake} (\heneka tou huiou tou anthr“pou\). Jesus foretold what will befall those who are loyal to him. The Acts of the Apostles is a commentary on this prophecy. This is Christ's common designation of himself, never of others save by Stephen (Acts:7:56|) and in the Apocalypse (Revelation:1:13; strkjv@14:14|). But both Son of God and Son of man apply to him (John:1:50,52; strkjv@Matthew:26:63f.|). Christ was a real man though the Son of God. He is also the representative man and has authority over all men.

rwp@Luke:6:24 @{But woe unto you that are rich} (\Plˆn ouai humin tois plousiois\). Sharp contrast (\plˆn\). As a matter of fact the rich Pharisees and Sadducees were the chief opposers of Christ as of the early disciples later (James:5:1-6|). {Ye have received} (\apechete\). Receipt in full \apech“\ means as the papyri show. {Consolation} (\paraklˆsin\). From \parakale“\, to call to one's side, to encourage, to help, to cheer.

rwp@Luke:6:29 @{On the cheek} (\epi tˆn siagona\). strkjv@Matthew:5:39| has "right." Old word meaning jaw or jawbone, but in the N.T. only here and strkjv@Matthew:5:39|, which see for discussion. It seems an act of violence rather than contempt. Sticklers for extreme literalism find trouble with the conduct of Jesus in strkjv@John:18:22f.| where Jesus, on receiving a slap in the face, protested against it. {Thy cloke} (\to himation\), {thy coat} (\ton chit“na\). Here the upper and more valuable garment (\himation\) is first taken, the under and less valuable \chit“n\ last. In strkjv@Matthew:5:40| the process (apparently a legal one) is reversed. {Withhold not} (\mˆ k“lusˆis\). Aorist subjunctive in prohibition against committing an act. Do not hinder him in his robbing. It is usually useless anyhow with modern armed bandits.

rwp@Luke:6:32 @{What thank have ye?} (\poia h–min charis estin;\). What grace or gratitude is there to you? strkjv@Matthew:5:46| has \misthon\ (reward).

rwp@Luke:6:33 @{Do good} (\agathopoiˆte\). Third-class condition, \ean\ and present subjunctive. This verb not in old Greek, but in LXX. {Even sinners} (\kai hoi hamart“loi\). Even the sinners, the article distinguishing the class. strkjv@Matthew:5:46| has "even the publicans" and strkjv@5:47| "even the Gentiles." That completes the list of the outcasts for "sinners" includes "harlots" and all the rest.

rwp@Luke:6:34 @{If ye lend} (\ean danisˆte\). Third-class condition, first aorist active subjunctive from \daniz“\ (old form \daneiz“\) to lend for interest in a business transaction (here in active to lend and strkjv@Matthew:5:42| middle to borrow and nowhere else in N.T.), whereas \kichrˆmi\ (only strkjv@Luke:11:5| in N.T.) means to loan as a friendly act. {To receive again as much} (\hina apolab“sin ta isa\). Second aorist active subjunctive of \apolamban“\, old verb, to get back in full like \apech“\ in strkjv@6:24|. Literally here, "that they may get back the equal" (principal and interest, apparently). It could mean "equivalent services." No parallel in Matthew.

rwp@Luke:6:35 @{But} (\plˆn\). Plain adversative like \plˆn\ in verse 24|. Never despairing (\mˆden apelpizontes\). \Mˆden\ is read by A B L Bohairic and is the reading of Westcott and Hort. The reading \mˆdena\ is translated "despairing of no man." The Authorized Version has it "hoping for nothing again," a meaning for \apelpiz“\ with no parallel elsewhere. Field (_Otium Nor._ iii. 40) insists that all the same the context demands this meaning because of \apelpizein\ in verse 34|, but the correct reading there is \elpizein\, not \apelpizein\. Here Field's argument falls to the ground. The word occurs in Polybius, Diodorus, LXX with the sense of despairing and that is the meaning here. D and Old Latin documents have _nihil desperantes_, but the Vulgate has _nihil inde sperantes_ (hoping for nothing thence) and this false rendering has wrought great havoc in Europe. "On the strength of it Popes and councils have repeatedly condemned the taking of any interest whatever for loans. As loans could not be had without interest, and Christians were forbidden to take it, money lending passed into the hands of the Jews, and added greatly to the unnatural detestation in which Jews were held" (Plummer). By "never despairing" or "giving up nothing in despair" Jesus means that we are not to despair about getting the money back. We are to help the apparently hopeless cases. Medical writers use the word for desperate or hopeless cases. {Sons of the Most High} (\huoi Hupsistou\). In strkjv@1:32| Jesus is called "Son of the Highest" and here all real children or sons of God (Luke:20:36|) are so termed. See also strkjv@1:35,76| for the use of "the Highest" of God. He means the same thing that we see in strkjv@Matthew:5:45,48| by "your Father." {Toward the unthankful and evil} (\epi tous acharistous kai ponˆrous\). God the Father is kind towards the unkind and wicked. Note the one article with both adjectives.

rwp@Luke:6:37 @{And judge not} (\kai mˆ krinete\). \Mˆ\ and the present active imperative, forbidding the habit of criticism. The common verb \krin“\, to separate, we have in our English words critic, criticism, criticize, discriminate. Jesus does not mean that we are not to form opinions, but not to form them rashly, unfairly, like our prejudice. {Ye shall not be judged} (\ou mˆ krithˆte\). First aorist passive subjunctive with double negative ou \mˆ\, strong negative. {Condemn not} (\mˆ katadikazete\). To give judgment (\dikˆ, dixaz“\) against (\kata\) one. \Mˆ\ and present imperative. Either cease doing or do not have the habit of doing it. Old verb. {Ye shall not be condemned} (\ou mˆ katadikasthˆte\). First aorist passive indicative again with the double negative. Censoriousness is a bad habit. {Release} (\apoluete\). Positive command the opposite of the censoriousness condemned.

rwp@Luke:6:39 @{Also a parable} (\kai parabolˆn\). Plummer thinks that the second half of the sermon begins here as indicated by Luke's insertion of "And he spake (\eipen de\) at this point. Luke has the word parable some fifteen times both for crisp proverbs and for the longer narrative comparisons. This is the only use of the term parable concerning the metaphors in the Sermon on the Mount. But in both Matthew and Luke's report of the discourse there are some sixteen possible applications of the word. Two come right together: The blind leading the blind, the mote and the beam. Matthew gives the parabolic proverb of the blind leading the blind later (Matthew:15:14|). Jesus repeated these sayings on various occasions as every teacher does his characteristic ideas. Songs:Luke strkjv@6:40; strkjv@Matthew:10:24|, strkjv@Luke:6:45; strkjv@Matthew:12:34f.| {Can} (\Mˆti dunatai\). The use of \mˆti\ in the question shows that a negative answer is expected. {Guide} (\hodˆgein\). Common verb from \hodˆgos\ (guide) and this from \hodos\ (way) and \hˆgeomai\, to lead or guide. {Shall they not both fall?} (\ouchi amphoteroi empesountai;\). \Ouchi\, a sharpened negative from \ouk\, in a question expecting the answer Yes. Future middle indicative of the common verb \empipt“\. {Into a pit} (\eis bothunon\). Late word for older \bothros\.

rwp@Luke:6:48 @{Digged and went deep} (\eskapsen kai ebathunen\). Two first aorist indicatives. Not a _hendiadys_ for dug deep. \Skapt“\, to dig, is as old as Homer, as is \bathun“\, to make deep. {And laid a foundation} (\kai ethˆken themelion\). That is the whole point. This wise builder struck the rock before he laid the foundation. {When a flood arose} (\plˆmmurˆs genomenˆs\). Genitive absolute. Late word for flood, \plˆmmura\, only here in the N.T., though in strkjv@Job:40:18|. {Brake against} (\proserˆxen\). First aorist active indicative from \prosrˆgnumi\ and in late writers \prosrˆss“\, to break against. Only here in the N.T. strkjv@Matthew:7:25| has \prosepesan\, from \prospipt“\, to fall against. {Could not shake it} (\ouk ischusen saleusai autˆn\). Did not have strength enough to shake it. {Because it had been well builded} (\dia to kal“s oikodomˆsthai autˆn\). Perfect passive articular infinitive after \dia\ and with accusative of general reference.

rwp@Luke:6:49 @{He that heareth and doeth not} (\ho de akousas kai mˆ poiˆsas\). Aorist active participle with article. Particular case singled out (punctiliar, aorist). {Like a man} (\homoios estin anthr“p“i\). Associative instrumental case after \homoios\ as in verse 47|. {Upon the earth} (\epi tˆn gˆn\). strkjv@Matthew:7:26| has "upon the sand" (\epi tˆn ammon\), more precise and worse than mere earth. But not on the rock. {Without a foundation} (\ch“ris themeliou\). The foundation on the rock after deep digging as in verse 48|. {It fell in} (\sunepesen\). Second aorist active of \sunpipt“\, to fall together, to collapse. An old verb from Homer on, but only here in the N.T. {The ruin} (\to rˆgma\). The crash like a giant oak in the forest resounded far and wide. An old word for a rent or fracture as in medicine for laceration of a wound. Only here in the N.T.

rwp@Luke:7:1 @{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:7:3 @{Sent unto him elders of the Jews} (\apesteilen pros auton presbouterous t“n Ioudai“n\). strkjv@Matthew:8:5| says "the centurion came unto him." For discussion of this famous case of apparent discrepancy see discussion on Matthew. One possible solution is that Luke tells the story as it happened with the details, whereas Matthew simply presents a summary statement without the details. What one does through another he does himself. {Asking him} (\er“t“n auton\). Present active participle, masculine singular nominative, of the verb \er“ta“\ common for asking a question as in the old Greek (Luke:22:68|). But more frequently in the N.T. the verb has the idea of making a request as here. This is not a Hebraism or an Aramaism, but is a common meaning of the verb in the papyri (Deissmann, _Light from the Ancient East_, p. 168). It is to be noted here that Luke represents the centurion himself as "asking" through the elders of the Jews (leading citizens). In strkjv@Matthew:8:6| the verb is \parakal“n\ (beseeching). {That he would come and save} (\hop“s elth“n dias“sˆi\). \Hina\ is the more common final or sub-final (as here) conjunction, but \hop“s\ still occurs. \Dias“sˆi\ is effective aorist active subjunctive, to bring safe through as in a storm (Acts:28:1,4|). Common word.

rwp@Luke:7:5 @{For} (\gar\). This clause gives the reason why the elders of the Jews consider him "worthy" (\axios\, drawing down the scale, \axis\, \ago\). He was hardly a proselyte, but was a Roman who had shown his love for the Jews. {Himself} (\autos\). All by himself and at his own expense. {Us} (\hˆmin\). Dative case, for us. It is held by some archaeologists that the black basalt ruins in Tell Hum are the remains of the very synagogue (\tˆn sunag“gˆn\). Literally, {the synagogue}, the one which we have, the one for us.

rwp@Luke:7:7 @{Wherefore neither thought I myself worthy to come unto thee} (\dio oude emauton ˆxi“sa pros se elthein\). Not in Matthew because he represents the centurion as coming to Jesus. {Speak the word} (\eipe log“i\). As in strkjv@Matthew:8:8|. Second aorist active imperative with instrumental case, speak with a word. {My servant shall be healed} (\iathˆt“ ho pais mou\). Imperative first aorist passive, let be healed. \Pais\ literally means "boy," an affectionate term for the "slave," \doulos\ (verse 2|), who was "dear" to him.

rwp@Luke:7:8 @{"Set"} (\tassomenos\). Genuine here, though doubtful in strkjv@Matthew:8:9| where see discussion of this vivid and characteristic speech of the centurion.

rwp@Luke:7:9 @{Turned} (\strapheis\). Second aorist passive participle of \streph“\, to turn. Common verb. A vivid touch not in Matthew's account. In both Matthew and Luke Jesus marvels at the great faith of this Roman centurion beyond that among the Jews. As a military man he had learned how to receive orders and to execute them and hence to expect obedience to his commands, He recognized Jesus as Master over disease with power to compel obedience.

rwp@Luke:7:12 @{Behold} (\kai idou\). The \kai\ introduces the apodosis of the temporal sentence and has to be left out in translations. It is a common idiom in Luke, \kai idou\. {There was carried out} (\exekomizeto\). Imperfect passive indicative. Common verb in late Greek for carrying out a body for burial, though here only in the N.T. (\ekkomiz“\). Rock tombs outside of the village exist there today. {One that was dead} (\tethnˆk“s\). Perfect active participle of \thnˆsk“\, to die. {The only son of his mother} (\monogenˆs huios tˆi mˆtri auto–\). Only begotten son to his mother (dative case). The compound adjective \monogenˆs\ (\monos\ and \genos\) is common in the old Greek and occurs in the N.T. about Jesus (John:3:16,18|). The "death of a widow's only son was the greatest misfortune conceivable" (Easton). {And she was a widow} (\kai autˆ ˆn chˆra\). This word \chˆra\ gives the finishing touch to the pathos of the situation. The word is from \chˆros\, bereft. The mourning of a widow for an only son is the extremity of grief (Plummer). {Much people} (\ochlos hikanos\). Considerable crowd as often with this adjective \hikanos\. Some were hired mourners, but the size of the crowd showed the real sympathy of the town for her.

rwp@Luke:7:13 @{The Lord saw her} (\id“n autˆn ho kurios\). The Lord of Life confronts death (Plummer) and Luke may use \Kurios\ here purposely. {Had compassion} (\esplagchthˆ\). First aorist (ingressive) passive indicative of \splagchnizomai\. Often love and pity are mentioned as the motives for Christ's miracles (Matthew:14:14; strkjv@15:32|, etc.). It is confined to the Synoptics in the N.T. and about Christ save in the parables by Christ. {Weep not} (\mˆ klaie\). Present imperative in a prohibition. Cease weeping.

rwp@Luke:7:14 @{Touched the bier} (\hˆpsato tou sorou\). An urn for the bones or ashes of the dead in Homer, then the coffin (Genesis:5:26|), then the funeral couch or bier as here. Only here in the N.T. Jesus touched the bier to make the bearers stop, which they did ({stood still}, \estˆsan\), second aorist active indicative of \histˆmi\.

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

rwp@Luke:7:16 @{Fear seized all} (\elaben de phobos pantas\). Aorist active indicative. At once. {They glorified God} (\edoxazon ton theon\). Imperfect active, inchoative, began and increased.

rwp@Luke:7:18 @{And the disciples of John told him} (\kai apˆggeilan I“anˆi hoi mathˆtai autou\). Literally, and his disciples announced to John. Such news (verse 17|) was bound to come to the ears of the Baptist languishing in the dungeon of Machaerus (Luke:3:20|). strkjv@Luke:7:18-35| runs parallel with strkjv@Matthew:11:2-19|, a specimen of Q, the non-Marcan portion of Matthew and Luke.

rwp@Luke:7:19 @{Calling unto him} (\proskalesamenos\). First aorist middle (indirect) participle. {Two} (\duo tinas\). Certain two. Not in strkjv@Matthew:11:2|. {Saying} (\leg“n\). John saying by the two messengers. The message is given precisely alike in strkjv@Matthew:11:3|, which see. In both we have \heteron\ for "another," either a second or a different kind. In verse 20| Westcott and Hort read \allon\ in the text, \heteron\ in the margin. \Prosdok“men\, may be present indicative or present subjunctive (deliberative), the same contract form (\ao= “, a“ “\).

rwp@Luke:7:24 @{When the messengers of John were departed} (\apelthont“n t“n aggel“n I“anou\). Genitive absolute of aorist active participle. strkjv@Matthew:11:7| has the present middle participle \poreuomen“n\, suggesting that Jesus began his eulogy of John as soon as the messengers (angels, Luke calls them) were on their way. The vivid questions about the people's interest in John are precisely alike in both Matthew and Luke.

rwp@Luke:7:28 @{There is none} (\oudeis estin\). No one exists, this means. strkjv@Matthew:11:11| has \ouk egˆgertai\ (hath not arisen). See Matthew for discussion of "but little" and "greater."

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

rwp@Luke:7:30 @{Rejected for themselves} (\ˆthetˆsan eis heautous\). The first aorist active of \athete“\ first seen in LXX and Polybius. Occurs in the papyri. These legalistic interpreters of the law refused to admit the need of confession of sin on their part and so set aside the baptism of John. They annulled God's purposes of grace so far as they applied to them. {Being not baptized by him} (\mˆ baptisthentes hup' autou\). First aorist passive participle. \Mˆ\ is the usual negative of the participle in the _Koin‚_.

rwp@Luke:7:33 @{John the Baptist is come} (\elˆluthen\). Second perfect active indicative where strkjv@Matthew:11:18| has \ˆlthen\ second aorist active indicative. Songs:as to verse 34|. Luke alone has "bread" and "wine." Otherwise these verses like strkjv@Matthew:11:18,19|, which see for discussion of details. There are actually critics today who say that Jesus was called the friend of sinners and even of harlots because he loved them and their ways and so deserved the slur cast upon him by his enemies. If men can say that today we need not wonder that the Pharisees and lawyers said it then to justify their own rejection of Jesus.

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:7:37 @{A woman which was in the city, a sinner} (\gunˆ hˆtis en tˆi polei hamart“los\). Probably in Capernaum. The use of \hˆtis\ means "Who was of such a character as to be" (cf. strkjv@8:3|) and so more than merely the relative \hˆ\, who, that is, "who was a sinner in the city," a woman of the town, in other words, and known to be such. \Hamart“los\, from \hamartan“\, to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in strkjv@Luke:8:2|, to identify this woman with her. Luke would have no motive in concealing her name here and the life of a courtesan would be incompatible with the sevenfold possession of demons. Still worse is it to identify this courtesan not only with Mary Magdalene, but also with Mary of Bethany simply because it is a Simon who gives there a feast to Jesus when Mary of Bethany does a beautiful deed somewhat like this one here (Mark:14:3-9; strkjv@Matthew:26:6-13; strkjv@John:12:2-8|). Certainly Luke knew full well the real character of Mary of Bethany (10:38-42|) so beautifully pictured by him. But a falsehood, once started, seems to have more lives than the cat's proverbial nine. The very name Magdalene has come to mean a repentant courtesan. But we can at least refuse to countenance such a slander on Mary Magdalene and on Mary of Bethany. This sinful woman had undoubtedly repented and changed her life and wished to show her gratitude to Jesus who had rescued her. Her bad reputation as a harlot clung to her and made her an unwelcome visitor in the Pharisee's house. {When she knew} (\epignousa\). Second aorist active participle from \epigin“sk“\, to know fully, to recognize. She came in by a curious custom of the time that allowed strangers to enter a house uninvited at a feast, especially beggars seeking a gift. This woman was an intruder whereas Mary of Bethany was an invited guest. "Many came in and took their places on the side seats, uninvited and yet unchallenged. They spoke to those at table on business or the news of the day, and our host spoke freely to them" (Trench in his _Parables_, describing a dinner at a Consul's house at Damietta). {He was sitting at meat} (\katakeitai\). Literally, he is reclining (present tense retained in indirect discourse in Greek). {An alabaster cruse of ointment} (\alabastron murou\). See on ¯Matthew:26:7| for discussion of \alabastron\ and \murou\.

rwp@Luke:7:38 @{Standing behind at his feet} (\stƒsa opis“ para tous podas autou\). Second aorist active participle from \histˆmi\ and intransitive, first aorist \estˆsa\ being transitive. The guest removed his sandals before the meal and he reclined on the left side with the feet outward. She was standing beside (\para\) his feet {weeping} (\klaiousa\). She was drawn irresistibly by gratitude to Jesus and is overcome with emotion before she can use the ointment; her tears (\tois dakrusin\, instrumental case of \dakru\) take the place of the ointment. {Wiped them with the hair of her head} (\tais thrixin tˆs kephalˆs autˆs exemassen\). Inchoative imperfect of an old verb \ekmass“\, to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. "Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice" (Plummer). Songs:Mary of Bethany wiped the feet of Jesus with her hair (John:12:3|) with a similar sacrifice out of her great love for Jesus. This fact is relied on by some to prove that Mary of Bethany had been a woman of bad character, surely an utter failure to recognize Mary's motive and act. {Kissed} (\katephilei\). Imperfect active of \kataphile“\, to kiss repeatedly (force of \kata\), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal's father (15:20|), of the kiss of Judas (Mark:14:45; strkjv@Matthew:26:49|), of the Ephesian elders (Acts:20:37|). " Kissing the feet was a common mark of deep reverence, especially to leading rabbis" (Plummer). {Anointed them with the ointment} (\ˆleiphen t“i mur“i\). Imperfect active again of \aleiph“\, a very common verb. \Chri“\ has a more religious sense. The anointing came after the burst of emotional excitement.

rwp@Luke:7:40 @{Answering} (\apokritheis\). First aorist passive participle, redundant use with \eipen\. Jesus answers the thoughts and doubts of Simon and so shows that he knows all about the woman also. Godet notes a tone of Socratic irony here.

rwp@Luke:7:41 @{A certain lender} (\danistˆi tini\). A lender of money with interest. Here alone in the N.T. though a common word. {Debtors} (\chreophiletai\). From \chre“\ (debt, obligation) and \opheil“\, to owe. Only here and strkjv@16:5| in the N.T., though common in late Greek writers. {Owed} (\“pheilen\). Imperfect active and so unpaid. Five hundred \dˆnaria\ and fifty like two hundred and fifty dollars and twenty-five dollars.

rwp@Luke:7:42 @{Will love him most} (\pleion agapˆsei auton\). Strictly, comparative {more}, \pleion\, not superlative \pleista\, but most suits the English idiom best, even between two. Superlative forms are vanishing before the comparative in the _Koin‚_. This is the point of the parable, the attitude of the two debtors toward the lender who forgave both of them (Plummer).

rwp@Luke:7:44 @{Turning} (\strapheis\). Second aorist passive participle. {Seest thou} (\blepeis\). For the first time Jesus looks at the woman and he asks the Pharisee to look at her. She was behind Jesus. Jesus was an invited guest. The Pharisee had neglected some points of customary hospitality. The contrasts here made have the rhythm of Hebrew poetry. In each contrast the first word is the point of defect in Simon: {water} (44), {kiss} (45), {oil} (46).

rwp@Luke:8:1 @{Soon afterwards} (\en t“i kathexˆs\). In strkjv@7:11| we have \en t“i hexˆs\. This word means one after the other, successively, but that gives no definite data as to the time, only that this incident in strkjv@8:1-3| follows that in strkjv@7:36-50|. Both in Luke alone. {That} (\kai\). One of Luke's idioms with \kai egeneto\ like Hebrew _wav_. Went about (\di“deuen\). Imperfect active of \diodeu“\, to make one's way through (\dia, hodos\), common in late Greek writers. In the N.T. here only and strkjv@Acts:17:1|. {Through cities and villages} (\kata polin kai k“mˆn\). Distributive use of \kata\ (up and down). The clause is amphibolous and goes equally well with \di“deuen\ or with \kˆruss“n\ (heralding) \kai euaggelizomenos\ (evangelizing, gospelizing). This is the second tour of Galilee, this time the Twelve with him.

rwp@Luke:8:3 @{Joanna} (\I“ana\). Her husband \Chuzƒ\, steward (\epitropou\) of Herod, is held by some to be the nobleman (\basilikos\) of strkjv@John:4:46-53| who believed and all his house. At any rate Christ had a follower from the household of Herod Antipas who had such curiosity to see and hear him. One may recall also Manaen (Acts:13:1|), Herod's foster brother. Joanna is mentioned again with Mary Magdalene in strkjv@Luke:24:10|. {Who ministered unto them} (\haitines diˆkonoun autois\). Imperfect active of \diakone“\, common verb, but note augment as if from \dia\ and \akone“\, but from \diakonos\ and that from \dia\ and \konis\ (dust). The very fact that Jesus now had twelve men going with him called for help from others and the women of means responded to the demand. {Of their substance} (\ek t“n huparchont“n autais\). From the things belonging to them. This is the first woman's missionary society for the support of missionaries of the Gospel. They had difficulties in their way, but they overcame these, so great was their gratitude and zeal.

rwp@Luke:8:5 @{His seed} (\ton sporon autou\). Peculiar to Luke. {Was trodden under foot} (\katepatˆthˆ\). First aorist passive indicative of \katapate“\. Peculiar to Luke here. {Of the heavens} (\tou ouranou\). Added in Luke.

rwp@Luke:8:6 @{Upon the rock} (\epi tˆn petran\). strkjv@Mark:4:5| "the rocky ground" (\epi to petr“des\), strkjv@Matthew:13:5| "the rocky places. {As soon as it grew} (\phuen\). Second aorist passive participle of \phu“\, an old verb to spring up like a sprout. {Withered away} (\exˆranthˆ\). First aorist passive indicative of \zˆrain“\, old verb, to dry up. {Moisture} (\ikmada\). Here only in the N.T., though common word.

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

rwp@Luke:8:12 @{Those by the wayside} (\hoi para tˆn hodon\). As in strkjv@Mark:4:15; strkjv@Matthew:13:19| so here the people who hear the word = the seed are discussed by metonymy. {The devil} (\ho diabolos\). The slanderer. Here strkjv@Mark:4:15| has Satan. {From their heart} (\apo tˆs kardias aut“n\). Here Mark has "in them." It is the devil's business to snatch up the seed from the heart before it sprouts and takes root. Every preacher knows how successful the devil is with his auditors. strkjv@Matthew:13:19| has it "sown in the heart." {That they may not believe and be saved} (\hina mˆ pisteusantes s“th“sin\). Peculiar to Luke. Negative purpose with aorist active participle and first aorist (ingressive) passive subjunctive. Many reasons are offered today for the failure of preachers to win souls. Here is the main one, the activity of the devil during and after the preaching of the sermon. No wonder then that the sower must have good seed and sow wisely, for even then he can only win partial success.

rwp@Luke:8:13 @{Which for a while believe} (\hoi pros kairon pisteuousin\). Ostensibly they are sincere and have made a real start in the life of faith. {They fall away} (\aphistantai\). Present middle indicative. They stand off, lose interest, stop coming to church, drop out of sight. It is positively amazing the number of new church members who "stumble" as strkjv@Mark:4:17| has it (\skandalizontai\), do not like the pastor, take offence at something said or done by somebody, object to the appeals for money, feel slighted. The "season of trial" becomes a "season of temptation" (\en kair“i peirasmou\) for these superficial, emotional people who have to be periodically rounded up if kept within the fold.

rwp@Luke:8:16 @{When he hath lighted a lamp} (\luchnon hapsas\). It is a portable lamp (\luchnon\) that one lights (\hapsas\ aorist active participle of \hapt“\, to kindle, fasten to, light). {With a vessel} (\skeuei\, instrumental case of \skeuos\). Here strkjv@Mark:4:21| has the more definite figure "under the bushel" as has strkjv@Matthew:5:15|. {Under the bed} (\hupokat“ klinˆs\). Here strkjv@Mark:4:21| has the regular \hupo tˆn klinˆn\ instead of the late compound \hupokat“\. Ragg notes that Matthew distributes the sayings of Jesus given here by strkjv@Luke:8:16-18; strkjv@Mark:4:21-25| concerning the parable of the lamp and gives them in three separate places (Matthew:5:15; strkjv@10:26; strkjv@13:12|). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See on ¯Mark:4:21| for further discussion of the lamp and stand. {May see the light} (\Blep“sin to ph“s\). In strkjv@Matthew:5:16| Jesus has it "may see your good works." The purpose of light is to let one see something else, not the light. Note present subjunctive (\blep“sin\), linear action "Jesus had kindled a light within them. They must not hide it, but must see that it spreads to others" (Plummer). The parable of the lamp throws light on the parable of the sower.

rwp@Luke:8:17 @{That shall not be known} (\ho ou mˆ gn“sthˆi\). Peculiar to Luke. First aorist passive subjunctive of \gin“sk“\ with the strong double negative \ou mˆ\. See on ¯Mark:4:22| for discussion of \krupton\ and \apokruphon\.

rwp@Luke:8:19 @{His mother and brethren} (\hˆ mˆtˆr kai hoi adelphoi autou\). strkjv@Mark:3:31-35; strkjv@Matthew:12:46-50| place the visit of the mother and brothers of Jesus before the parable of the sower. Usually Luke follows Mark's order, but he does not do so here. At first the brothers of Jesus (younger sons of Joseph and Mary, I take the words to mean, there being sisters also) were not unfriendly to the work of Jesus as seen in strkjv@John:2:12| when they with the mother of Jesus are with him and the small group (half dozen) disciples in Capernaum after the wedding in Cana. But as Jesus went on with his work and was rejected at Nazareth (Luke:4:16-31|), there developed an evident disbelief in his claims on the part of the brothers who ridiculed him six months before the end (John:7:5|). At this stage they have apparently come with Mary to take Jesus home out of the excitement of the crowds, perhaps thinking that he is beside himself (Mark:3:21|). They hardly believed the charge of the rabbis that Jesus was in league with Beelzebub. Certainly the mother of Jesus could give no credence to that slander. But she herself was deeply concerned and wanted to help him if possible. See discussion of the problem in my little book _The Mother of Jesus_ and also on ¯Mark:3:31| and ¯Matthew:12:46|. {Come to him} (\suntuchein\). Second aorist active infinitive of \suntugchan“\, an old verb, though here alone in the N.T., meaning to meet with, to fall in with as if accidentally, here with associative instrumental case \aut“i\.

rwp@Luke:8:20 @{Was told} (\apˆggelˆ\). Second aorist passive indicative of \apaggell“\, to bring word or tidings. Common verb. See on ¯Mark:3:32| and ¯Matthew:12:47| for details.

rwp@Luke:8:22 @{And they launched forth} (\kai anˆchthˆsan\). First aorist passive indicative of \anag“\, an old verb, to lead up, to put out to sea (looked at as going up from the land). This nautical sense of the verb occurs only in Luke in the N.T. and especially in the Acts (Acts:13:13; strkjv@16:11; strkjv@18:21; strkjv@20:3,13; 21:I,2; strkjv@27:2,4,12,21; strkjv@28:10f.|).

rwp@Luke:8:23 @{He fell asleep} (\aphupn“sen\). First aorist (ingressive) active indicative of \aphupno“\, to put to sleep, to fall off to sleep, a late verb for which the older Greek used \kathupno“\. Originally \aphupno“\ meant to waken from sleep, then to fall off to sleep (possibly a medical use). This is the only passage which speaks of the sleep of Jesus. Here only in the N.T. {Came down} (\katebˆ\). Second aorist active indicative of \katabain“\, common verb. It was literally true. These wind storms (\lailaps\. Songs:also strkjv@Mark:4:37|) rushed from Hermon down through the Jordan gorge upon the Sea of Galilee and shook it like a tempest (Matthew:8:24|). Mark's (Mark:4:37|) vivid use of the dramatic present \ginetai\ (ariseth) is not so precise as Luke's "came down." See on ¯Matthew:8:24|. These sudden squalls were dangerous on this small lake. {They were filling} (\suneplˆrounto\). Imperfect passive. It was the boat that was being filled (Mark:4:37|) and it is here applied to the navigators as sailors sometimes spoke. An old verb, but in the N.T. used only by Luke (8:23; strkjv@9:51; strkjv@Acts:2:1|). {Were in jeopardy} (\ekinduneuon\). Imperfect active, vivid description. Old verb, but in the N.T. only here, strkjv@Acts:19:27; strkjv@1Corinthians:15:30|.

rwp@Luke:8:24 @{Master, Master} (\Epistata, epistata\). See on ¯Luke:5:5| for discussion. strkjv@Mark:4:38| has {Teacher} (\Didaskale\), strkjv@Matthew:8:25| has {Lord} (\Kurie\). The repetition here shows the uneasiness of the disciples. {We perish} (\apollumetha\). Songs:in strkjv@Mark:4:38; strkjv@Matthew:8:25|. Linear present middle indicative, we are perishing. {The raging of the water} (\t“i kludoni tou hudatos\). \Klud“n\, common Greek word, is a boisterous surge, a violent agitation. Here only in the N.T. save strkjv@James:1:6|. \Kuma\ (Mark:4:37|) is the regular swell or wave. A {calm} (\galˆnˆ\). Only in the parallels in the N.T., though common word. Here strkjv@Mark:4:39; strkjv@Matthew:8:26| add {great} (\megalˆ\). {That} (\hoti\). This use of \hoti\ as explanatory of the demonstrative pronoun \houtos\ occurs in the parallels strkjv@Mark:4:36; strkjv@Matthew:8:27| and also in strkjv@Luke:4:36|. It is almost result. {He commandeth} (\epitassei\). Peculiar to Luke.

rwp@Luke:8:26 @{They arrived} (\katepleusan\). First aorist active indicative of \kataple“\, common verb, but here only in the N.T. Literally, {they sailed down} from the sea to the land, the opposite of {launched forth} (\anˆchthˆsan\) of verse 22|. Songs:we today use like nautical terms, to bear up, to bear down. {The Gerasenes} (\ton Gerasˆn“n\). This is the correct text here as in strkjv@Mark:5:1| while Gadarenes is correct in strkjv@Matthew:8:28|. See there for explanation of this famous discrepancy, now cleared up by Thomson's discovery of Khersa (\Gersa\) on the steep eastern bank and in the vicinity of Gadara. {Over against Galilee} (\antipera tˆs Galilaias\). Only here in the N.T. The later Greek form is \antiperan\ (Polybius, etc.). Some MSS. here have \peran\ like strkjv@Mark:5:1; strkjv@Matthew:8:28|.

rwp@Luke:8:27 @{And for a long time} (\kai chron“i hikan“i\). The use of the associative instrumental case in expressions of time is a very old Greek idiom that still appears in the papyri (Robertson, _Grammar_, p. 527). {He had worn no clothes} (\ouk enedusato himation\). First aorist middle indicative, constative aorist, viewing the "long time" as a point. Not pluperfect as English has it and not for the pluperfect, simply "and for a long time he did not put on himself (indirect middle) any clothing." The physician would naturally note this item. Common verb \endu“\ or \endun“\. This item in Luke alone, though implied by strkjv@Mark:5:15| "clothed" (\himatismenon\). {And abode not in any house} (\kai en oikiƒi ouk emenen\). Imperfect active. Peculiar to Luke, though implied by the mention of tombs in all three (Mark:5:3; strkjv@Matthew:8:28; strkjv@Luke:8:27|).

rwp@Luke:8:28 @{Fell down} (\prosepesen\). Second aorist active of \prospipt“\, to fall forward, towards, prostrate before one as here. Common verb. strkjv@Mark:5:6| has \prosekunˆsen\ (worshipped). {The Most High God} (\tou theou tou hupsistou\). Uncertain whether \tou theou\ genuine or not. But "the Most High" clearly means God as already seen (Luke:1:32,35,36; strkjv@6:35|). The phrase is common among heathen (Numbers:24:16; strkjv@Micah:6:6; strkjv@Isaiah:14:14|). The demoniac may have been a Gentile, but it is the demon here speaking. See on ¯Mark:2:7; strkjv@Matthew:8:29| for the Greek idiom (\ti emoi kai soi\). "What have I to do with thee?" See there also for "Torment me not."

rwp@Luke:8:33 @{Rushed down the steep} (\h“rmˆsen kata tou krˆmnou\). Ablative with \kata\ as in strkjv@Mark:5:13; strkjv@Matthew:8:32| and the same vivid verb in each account, to hurl impetuously, to rush. {Were choked} (\apepnigˆ\). Second aorist (constative) passive indicative third singular (collective singular) where strkjv@Mark:5:13| has the picturesque imperfect \epnigonto\.

rwp@Luke:8:36 @{He that was possessed with devils (demons)} (only two words in Greek, \ho daimonistheis\, the demonized). {Was made whole} (\es“thˆ\). First aorist passive indicative of \s“z“\ to save from \s“s\ (safe and sound). This is additional information to the news carried to them in verse 34|.

rwp@Luke:8:39 @{Throughout the whole city} (\kath' holˆn tˆn polin\). strkjv@Mark:5:20| has it "in Decapolis." He had a great story to tell and he told it with power. The rescue missions in our cities can match this incident with cases of great sinners who have made witnesses for Christ.

rwp@Luke:8:43 @{Had spent all her living upon physicians} (\eis iatrous prosanal“sasa holon ton bion\). First aorist active participle of an old verb \prosanalisk“\, only here in the N.T. But Westcott and Hort reject this clause because it is not in B D Syriac Sinaitic. Whether genuine or not, the other clause in strkjv@Mark:5:26| certainly is not in Luke: "had suffered many things of many physicians." Probably both are not genuine in Luke who takes care of the physicians by the simple statement that it was a chronic case: {could not be healed of any} (\ouk ischusen ap' oudenos therapeuthˆnai\). He omitted also what Mark has: "and was nothing bettered but rather grew worse."

rwp@Luke:8:44 @{The border of his garment} (\tou kraspedou tou himatiou\). Probably the tassel of the overgarment. Of the four corners two were in front and two behind. See on ¯Matthew:9:20|. {Stanched} (\estˆ\). Second aorist active indicative, {stopped} at once (effective aorist).

rwp@Luke:8:46 @{For I perceived that power had gone forth from me} (\eg“ gar egn“n dunamin exelˆluthuian ap' emou\). \Egn“n\ is second aorist active indicative of \gin“sk“\, knowledge by personal experience as here. It is followed by the second perfect active participle \exelˆluthuian\ in indirect discourse (Robertson, _Grammar_, pp. 1040-42). Jesus felt the sensation of power already gone. Who does not know what this sense of "goneness" or exhaustion of nervous energy means?

rwp@Luke:8:53 @{Knowing that she was dead} (\eidotes hoti apethanen\). That she died (\apethanen\), second aorist active indicative of \apothnˆsk“\.

rwp@Luke:8:54 @{Called} (\eph“nˆsen\). Certainly not to wake up the dead, but to make it plain to all that she rose in response to his elevated tone of voice. Some think that the remark of Jesus in verse 52| (Mark:5:39; strkjv@Matthew:9:24|) proves that she was not really dead, but only in a trance. It matters little. The touch of Christ's hand and the power of his voice restored her to life. {Maiden} (\hˆ pais\) rather than Mark's (Mark:5:41|) \to korasion\ (vernacular _Koin‚_).

rwp@Luke:8:55 @{Her spirit returned} (\epestrepsen to pneuma autˆs\). The life came back to her at once. {Be given her to eat} (\autˆi dothˆnai phagein\). The first infinitive \dothˆnai\ is an indirect command. The second \phagein\ (second aorist active of \esthi“\) is epexegetic purpose.

rwp@Luke:9:2 @{He sent them forth} (\apesteilen autous\). First aorist active indicative of \apostell“\. {To preach the kingdom of God and to heal the sick} (\kˆrussein tˆn basileian tou theou kai iƒsthai\). Present indicative for the continuous functions during this campaign. This double office of herald (\kˆrussein\) and healer (\iƒsthai\) is stated directly in strkjv@Matthew:10:7-8|. Note the verb \iaomai\ for healing here, though \therapeuein\ in verse 1|, apparently used interchangeably.

rwp@Luke:9:6 @{Went} (\diˆrchonto\). Imperfect middle, continuous and repeated action made plainer also by three present participles (\exerchomenoi, euaggelizomenoi, therapeuontes\), describing the wide extent of the work through all the villages (\kata tas k“mas\, distributive use of \kata\) everywhere (\pantachou\) in Galilee.

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

rwp@Luke:9:9 @{He sought} (\ezˆtei\). Imperfect active. He keep on seeking to see Jesus. The rumours disturbed Herod because he was sure that he had put him to death ("John I beheaded").

rwp@Luke:9:10 @{Declared} (\diˆgˆsanto\). First aorist middle of \diˆgeomai\, to carry a narrative through to the end. Jesus listened to it all. {They had done} (\epoiˆsan\). Aorist active indicative, they did. {He took them} (\paralab“n autous\). Second aorist active participle of \paralamban“\. Very common verb. {Bethsaida} (\Bˆthsaida\). Peculiar to Luke. Bethsaida Julias is the territory of Philip, for it is on the other side of the Sea of Galilee (John:6:1|).

rwp@Luke:9:12 @{To wear away} (\klinein\). Old verb usually transitive, to bend or bow down. Many compounds as in English decline, incline, recline, clinic (\klinˆ\, bed), etc. Luke alone in the N.T. uses it intransitively as here. The sun was turning down towards setting. {Lodge} (\katalus“sin\). First aorist active subjunctive of \katalu“\, a common verb, to dissolve, destroy, overthrow, and then of travellers to break a journey, to lodge (\kataluma\, inn, strkjv@Luke:2:7|). Only here and strkjv@19:7| in the N.T. in this sense. {Get victuals} (\heur“sin episitismon\). Ingressive aorist active of \heurisk“\, very common verb. {Victuals} (\episitismon\, from \episitizomai\, to provision oneself, \sitiz“\, from \siton\, wheat) only here in the N.T., though common in ancient Greek, especially for provisions for a journey (snack). See on ¯Mark:6:32-44; strkjv@Matthew:14:13-21| for discussion of details.

rwp@Luke:9:13 @{Except we should go and buy food} (\ei mˆti poreuthentes hˆmeis agoras“men br“mata\). This is a condition of the third class with the aorist subjunctive (\agoras“men\), where the conjunction is usually \ean\ (with negative \ean mˆ\), but not always or necessarily so especially in the _Koin‚_. Songs:in strkjv@1Corinthians:14:5| \ei mˆ diermˆneuˆi\ and in strkjv@Phillipians:3:12| \ei kai katalab“\. "Unless" is better here than "except." {Food} (\br“mata\), means eaten pieces from \bibr“sk“\, to eat, somewhat like our "edibles" or vernacular "eats."

rwp@Luke:9:14 @{About} (\h“sei\). Luke as strkjv@Matthew:14:21| adds this word to the definite statement of strkjv@Mark:6:44| that there were 5,000 men, a hundred companies of fifty each. {Sit down} (\kataklinate\). First aorist active imperative. Recline, lie down. Only in Luke in the N.T. See also verse 15|. {In companies} (\klisias\). Cognate accusative after {kataklinate}. Only here in the N.T. A row of persons reclining at meals (table company). {About fifty each} (\h“sei ana pentˆkonta\). Distributive use of \ana\ and approximate number again (\h“sei\).

rwp@Luke:9:16 @{The five... the two} (\tous pente... tous duo\). Pointing back to verse 13|, fine example of the Greek article. {And gave} (\kai edidou\). Imperfect active of \did“mi\, kept on giving. This picturesque imperfect is preceded by the aorist \kateklasen\ (brake), a single act. This latter verb in the N.T. only here and the parallel in strkjv@Mark:6:41|, though common enough in ancient Greek. We say "break off" where here the Greek has "break down" (or thoroughly), perfective use of \kata\.

rwp@Luke:9:18 @{As he was praying} (\en t“i einai auton proseuchomenon\). Common Lukan idiom of \en\ with the articular infinitive for a temporal clause, only here Luke has the periphrastic infinitive (\einai proseuchomenon\) as also in strkjv@11:1|. This item about Christ's praying alone in Luke. {Alone} (\kata monas\). In the N.T. only here and strkjv@Mark:4:10|. Perhaps \ch“ras\ (places) is to be supplied with \monas\ (lonely places). {Were with him} (\sunˆsan aut“i\). This seems like a contradiction unless "alone" is to be taken with \sunˆsan\. Westcott and Hort put \sunˆntˆsan\ in the margin. This would mean that as Jesus was praying alone, the disciples fell in with him. At any rate he was praying apart from them.

rwp@Luke:9:19 @{That I am} (\me einai\). Accusative and infinitive in indirect assertion, a common Greek idiom. strkjv@Matthew:16:13| for "I" has "the Son of man" as identical in the consciousness of Christ. The various opinions of men about Jesus here run parallel to the rumours heard by Herod (verses 8,9|).

rwp@Luke:9:20 @{But who say ye?} (\Humeis de tina legete;\). Note the emphatic proleptical position of \humeis\: "But _ye_ who do ye say? This is really what mattered now with Jesus. {The Christ of God} (\Ton christon tou theou\). The accusative though the infinitive is not expressed. The Anointed of God, the Messiah of God. See on ¯2:26| for "the Anointed of the Lord." See on ¯Matthew:16:17| for discussion of Peter's testimony in full. strkjv@Mark:6:29| has simply "the Christ." It is clear from the previous narrative that this is not a new discovery from Simon Peter, but simply the settled conviction of the disciples after all the defections of the Galilean masses and the hostility of the Jerusalem ecclesiastics. The disciples still believed in Jesus as the Messiah of Jewish hope and prophecy. It will become plain that they do not grasp the spiritual conception of the Messiah and his kingdom that Jesus taught, but they are clear that he is the Messiah however faulty their view of the Messiah may be. There was comfort in this for Jesus. They were loyal to him.

rwp@Luke:9:21 @{To tell this to no man} (\mˆdeni legein touto\). Indirect command with the negative infinitive after {commanded} (\parˆggeilen\). It had been necessary for Jesus to cease using the word {Messiah} (\Christos\) about himself because of the political meaning to the Jews. Its use by the disciples would lead to revolution as was plain after the feeding of the five thousand (John:6:15|).

rwp@Luke:9:22 @{Rejected} (\apodokimasthˆnai\). First aorist passive infinitive of \apodokimaz“\, to reject after trial. {The third day} (\tˆi tritˆi hˆmerƒi\). Locative case of time as in strkjv@Matthew:16:21|. Here in the parallel passage strkjv@Mark:8:31| has "after three days" (\meta treis hˆmeras\) in precisely the same sense. That is to say, "after three days" is just a free way of saying "on the third day" and cannot mean "on the fourth day" if taken too literally. For discussion of this plain prediction of the death of Christ with various details see discussion on strkjv@Matthew:16:21; strkjv@Mark:8:31|. It was a melancholy outlook that depressed the disciples as Mark and Matthew show in the protest of Peter and his rebuke.

rwp@Luke:9:23 @{He said unto all} (\elegen de pros pantas\). This is like Luke (cf. verse 43|). Jesus wanted all (the multitude with his disciples, as strkjv@Mark:8:34| has it) to understand the lesson of self-sacrifice. They could not yet understand the full meaning of Christ's words as applied to his approaching death of which he had been speaking. But certainly the shadow of the cross is already across the path of Jesus as he is here speaking. For details (soul, life, forfeit, gain, profit, lose, world) see discussion on ¯Matthew:16:24-26; strkjv@Mark:8:34-37|. The word for lose (\apolesei\, from \apollumi\, a very common verb) is used in the sense of destroy, kill, lose, as here. Note the mercantile terms in this passage (gain, lose, fine or forfeit, exchange). {Daily} (\kath' hˆmeran\). Peculiar to Luke in this incident. Take up the cross (his own cross) daily (aorist tense, \ƒrat“\), but keep on following me (\akoloutheit“\, present tense). The cross was a familiar figure in Palestine. It was rising before Jesus as his destiny. Each man has his own cross to meet and bear.

rwp@Luke:9:26 @{Whosoever shall be ashamed} (\hos an epaischunthˆi\). Rather, {Whosoever is ashamed} as in strkjv@Mark:8:38|. The first aorist passive subjunctive in an indefinite relative clause with \an\. The passive verb is transitive here also. This verb is from \epi\ and \aischunˆ\, shame (in the eyes of men). Jesus endured the shame of the cross (Hebrews:12:2|). The man at the feast who had to take a lower seat did it with shame (Luke:14:9|). Paul is not ashamed of the Gospel (Romans:1:16|). Onesiphorus was not ashamed of Paul (2Timothy:1:16|). {In his own glory} (\en tˆi doxˆi autou\). This item added to what is in strkjv@Mark:8:38; strkjv@Matthew:16:27|.

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

rwp@Luke:9:28 @{About eight days} (\h“sei hˆmerai okt“\). A _nominativus pendens_ without connexion or construction. strkjv@Mark:9:2| (Matthew:17:1|) has "after six days" which agrees with the general statement. {Into the mountain} (\eis to oros\). Probably Mount Hermon because we know that Jesus was near Caesarea Philippi when Peter made the confession (Mark:8:27; strkjv@Matthew:16:13|). Hermon is still the glory of Palestine from whose heights one can view the whole of the land. It was a fit place for the Transfiguration. {To pray} (\proseuxasthai\). Peculiar to Luke who so often mentions Christ's habit of prayer (cf. strkjv@3:21|). See also verse 29| "as he was praying" (\en t“i proseuchesthai\, one of Luke's favourite idioms). {His countenance was altered} (\egeneto to eidos tou pros“pou autou heteron\). Literally, "the appearance of his face became different." strkjv@Matthew:17:2| says that "his face did shine as the sun." Luke does not use the word "transfigured" (\metemorph“thˆ\) in strkjv@Mark:9:2; strkjv@Matthew:17:2|. He may have avoided this word because of the pagan associations with this word as Ovid's \Metamorphoses\. {And his raiment became white and dazzling} (\kai ho himatismos autou leukos exastrapt“n\). Literally, {And his raiment white radiant}. There is no _and_ between "white" and "dazzling." The participle \exastrapt“n\ is from the compound verb meaning to flash (\astrapt“\) out or forth (\ex\). The simple verb is common for lightning flashes and bolts, but the compound in the LXX and here alone in the N.T. See strkjv@Mark:9:3| "exceeding white" and strkjv@Matthew:17:2| "white as the light."

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

rwp@Luke:9:32 @{Were heavy with sleep} (\ˆsan bebarˆmenoi hupn“i\). Periphrastic past perfect of \bare“\, a late form for the ancient \barun“\ (not in N.T. save Textus Receptus in strkjv@Luke:21:34|). This form, rare and only in passive (present, aorist, perfect) in the N.T., is like \barun“\, from \barus\, and that from \baros\, weight, burden (Galatians:6:2|). \Hupn“i\ is in the instrumental case. They had apparently climbed the mountain in the early part of the night and were now overcome with sleep as Jesus prolonged his prayer. Luke alone tells of their sleep. The same word is used of the eyes of these three disciples in the Garden of Gethsemane (Matthew:26:43|) and of the hearts of many (Luke:21:34|). {But when they were fully awake} (\diagrˆgorˆsantes de\). First aorist active participle of this late (Herodian) and rare compound verb (here alone in the N.T.), \diagrˆgore“\ (Luke is fond of compounds with \dia\). The simple verb \grˆgore“\ (from the second perfect active \egrˆgora\) is also late, but common in the LXX and the N.T. The effect of \dia\ can be either to remain awake in spite of desire to sleep (margin of Revised Version) or to become thoroughly awake (ingressive aorist tense also) as Revised Version has it. This is most likely correct. The Syriac Sinaitic has it "When they awoke." Certainly they had been through a strain. {His glory} (\tˆn doxan autou\). See also verse 26| in the words of Jesus.

rwp@Luke:9:33 @{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:9:34 @{Overshadowed them} (\epeskiazen autous\). Imperfect active (aorist in strkjv@Matthew:17:5|) as present participle in strkjv@Mark:9:7|, inchoative, the shadow began to come upon them. On Hermon as on many high mountains a cloud will swiftly cover the cap. I have seen this very thing at Blue Ridge, North Carolina. This same verb is used of the Holy Spirit upon Mary (Luke:1:35|). Nowhere else in the N.T., though an old verb (\epi, skiaz“\, from \skia\, shadow). {As they entered into the cloud} (\en t“i eiselthein autous eis tˆn nephelˆn\). Luke's idiom of \en\ with the articular infinitive again (aorist active this time, on the entering in as to them). All six "entered into" the cloud, but only Peter, James, and John "became afraid" (\ephobˆthˆsan\, ingressive first aorist passive).

rwp@Luke:9:36 @{When the voice came} (\en toi genesthai tˆn ph“nˆn\). Another example of Luke's idiom, this time with the second aorist middle infinitive. Literally, "on the coming as to the voice" (accusative of general reference). It does not mean that it was "after" the voice was past that Jesus was found alone, but simultaneously with it (ingressive aorist tense). {Alone} (\monos\). Same adjective in strkjv@Mark:9:8; strkjv@Matthew:17:8| translated "only." Should be rendered "alone" there also. {They held their peace} (\esigˆsan\). Ingressive aorist active of common verb \siga“\, became silent. In strkjv@Mark:9:9; strkjv@Matthew:17:9|, Jesus commanded them not to tell till His Resurrection from the dead. Luke notes that they in awe obeyed that command and it turns out that they finally forgot the lesson of this night's great experience. By and by they will be able to tell them, but not "in those days." {Which they had seen} (\h“n he“rakan\). Attraction of the relative \ha\ into the case of the unexpressed antecedent \tout“n\. Perfect active indicative \he“rakan\ with _Koin‚_ (papyri) form for the ancient \he“rakƒsin\ changed by analogy to the first aorist ending in \-an\ instead of \-asin\.

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

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

rwp@Luke:9:41 @{How long shall I be with you and bear with you?} (\he“s pote esomai pros humƒs kai anexomai hum“n;\). Here the two questions of strkjv@Mark:9:19| (only one in strkjv@Matthew:17:17|) are combined in one sentence. {Bear with} (\anexomai\, direct middle future) is, hold myself from you (ablative case \hum“n\). {Faithless} (\apistos\) is disbelieving and perverse (\diestrammenˆ\, perfect passive participle of \diastreph“\), is twisted, turned, or torn in two.

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

rwp@Luke:9:44 @{Sink into your ears} (\Thesthe humeis eis ta “ta hum“n\). Second aorist imperative middle of \tithˆmi\, common verb. "Do you (note emphatic position) yourselves (whatever others do) put into your ears." No word like "sink" here. The same prediction here as in strkjv@Mark:9:31; strkjv@Matthew:17:22| about the Son of man only without mention of death and resurrection as there, which see for discussion.

rwp@Luke:9:45 @{It was concealed from them} (\ˆn parakekalummenon ap' aut“n\). Periphrastic past perfect of \parakalupt“\, a common verb, but only here in the N.T., to cover up, to hide from. This item only in Luke. {That they should not perceive it} (\hina mˆ aisth“ntai auto\). Second aorist middle subjunctive of the common verb \aisthanomai\ used with \hina mˆ\, negative purpose. This explanation at least relieves the disciples to some extent of full responsibility for their ignorance about the death of Jesus as strkjv@Mark:9:32| observes, as does Luke here that they were afraid to ask him. Plummer says, "They were not allowed to understand the saying then, in order that they might remember it afterwards, and see that Jesus had met His sufferings with full knowledge and free will." Perhaps also, if they had fully understood, they might have lacked courage to hold on to the end. But it is a hard problem.

rwp@Luke:9:47 @{Took a little child} (\epilabomenos paidion\). Second aorist middle participle of the common verb \epilamban“\. Strictly, Taking a little child to himself (indirect middle). strkjv@Mark:9:36| has merely the active \lab“n\ of the simple verb \lamban“\. Set him by his side (\estˆsen auto par' heaut“i\). "In his arms" strkjv@Mark:9:36| has it, "in the midst of them" strkjv@Matthew:18:3| says. All three attitudes following one another (the disciples probably in a circle around Jesus anyhow) and now the little child (Peter's child?) was slipped down by the side of Jesus as he gave the disciples an object lesson in humility which they sorely needed.

rwp@Luke:9:48 @{This little child} (\touto to paidion\). As Jesus spoke he probably had his hand upon the head of the child. strkjv@Matthew:18:5| has "one such little child." The honoured disciple, Jesus holds, is the one who welcomes little children "in my name" (\epi t“i onomati mou\), upon the basis of my name and my authority. It was a home-thrust against the selfish ambition of the Twelve. Ministry to children is a mark of greatness. Have preachers ever yet learned how to win children to Christ? They are allowed to slip away from home, from Sunday school, from church, from Christ. {For he that is least among you all} (\ho gar mikroteros en pasin humin huparch“n\). Note the use of \huparch“\ as in strkjv@8:41; strkjv@23:50|. The comparative \mikroteros\ is in accord with the _Koin‚_ idiom where the superlative is vanishing (nearly gone in modern Greek). But {great} (\megas\) is positive and very strong. This saying peculiar to Luke here.

rwp@Luke:9:49 @{And John answered} (\apokritheis de I“anˆs\). As if John wanted to change the subject after the embarrassment of the rebuke for their dispute concerning greatness (Luke:9:46-48|). {Master} (\epistata\). Only in Luke in the N.T. as already four times (5:5; strkjv@8:24,45; strkjv@9:33|). {We forbade him} (\ek“luomen auton\). Conative imperfect as in strkjv@Mark:9:38|, We tried to hinder him. {Because he followeth not with us} (\hoti ouk akolouthei meth hˆm“n\). Present tense preserved for vividness where Mark has imperfect {ˆkolouthei}. Note also here "with us" (\meth' hˆm“n\) where Mark has associative instrumental \hˆmin\. It is a pitiful specimen of partisan narrowness and pride even in the Beloved Disciple, one of the Sons of Thunder. The man was doing the Master's work in the Master's name and with the Master's power, but did not run with the group of the Twelve.

rwp@Luke:9:50 @{"Against you is for you"} (\kath' h–m“n huper h–m“n\). strkjv@Mark:9:40| has "against us is for us" (\hˆm“n... hˆm“n\). The _Koin‚_ Greek \ˆ\ and \–\ were often pronounced alike and it was easy to interchange them. Songs:many MSS. here read just as in Mark. The point is precisely the same as it is a proverbial saying. See a similar saying in strkjv@Luke:11:23|: "He that is not with me is against me." The prohibition here as in strkjv@Mark:9:39| is general: "Stop hindering him" (\mˆ k“luete, mˆ\ and the present imperative, not \mˆ\ and the aorist subjunctive). The lesson of toleration in methods of work for Christ is needed today.

rwp@Luke:9:51 @{When the days were well-nigh come} (\en t“i sumplˆrousthai tas hˆmeras\). Luke's common idiom \en\ with the articular infinitive, "in the being fulfilled as to the days." This common compound occurs in the N.T. only here and strkjv@Luke:8:23; strkjv@Acts:2:1|. The language here makes it plain that Jesus was fully conscious of the time of his death as near as already stated (Luke:9:22,27,31|). {That he should be received up} (\tˆs analˆmpse“s autou\). Literally, "of his taking up." It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from \analamban“\ (the verb used of the Ascension, strkjv@Acts:1:2,11,22; strkjv@1Timothy:3:16|) and refers here to the Ascension of Jesus after His Resurrection. Not only in John's Gospel (John:17:5|) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (9:31|) and later in strkjv@Luke:12:49f|. {He steadfastly set his face} (\autos to pros“pon estˆrisen\). Note emphatic \autos\, {he himself}, with fixedness of purpose in the face of difficulty and danger. This look on Christ's face as he went to his doom is noted later in strkjv@Mark:10:32|. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from \stˆriz“\ (from \stˆrigx\, a support), to set fast, to fix. {To go to Jerusalem} (\tou poreuesthai eis Ierousalˆm\). Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (9:51; strkjv@13:22; strkjv@17:11|) and John mentions three journeys to Jerusalem during the later ministry (John:7:10; strkjv@11:17; strkjv@12:1|). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond.

rwp@Luke:9:54 @{Saw this} (\idontes\). Second aorist active participle of \hora“\. Saw the messengers returning. {We bid} (\theleis eip“men\). Deliberative subjunctive \eip“men\ after \theleis\ without \hina\, probably two questions, Dost thou wish? Shall we bid? Perhaps the recent appearance of Elijah on the Mount of Transfiguration reminded James and John of the incident in strkjv@2Kings:1:10-12|. Some MSS. add here "as Elijah did." The language of the LXX is quoted by James and John, these fiery Sons of Thunder. Note the two aorist active infinitives (\katabˆnai, anal“sai\, the first ingressive, the second effective).

rwp@Luke:9:55 @{But he turned} (\strapheis de\). Second aorist passive participle of \streph“\, common verb, to turn round. Dramatic act. Some ancient MSS. have here: {Ye know not what manner of spirit ye are of} (\ouk oidate poiou pneumatos este\). This sounds like Christ and may be a genuine saying though not a part of Luke's Gospel. A smaller number of MSS. add also: {For the Son of Man came not to destroy men's lives, but to save them} (\Hosea:gar huios tou anthr“pou ouk ˆlthen psuchas anthr“p“n apolesai alla s“sai\), a saying reminding us of strkjv@Matthew:5:17; strkjv@Luke:19:10|. Certain it is that here Jesus rebuked the bitterness of James and John toward Samaritans as he had already chided John for his narrowness towards a fellow-worker in the kingdom.

rwp@Luke:9:59 @{And he said unto another} (\eipen de pros heteron\). strkjv@Matthew:8:21| omits Christ's "Follow me" (\akolouthei moi\) and makes this man a volunteer instead of responding to the appeal of Jesus. There is no real opposition, of course. In Matthew's account the man is apologetic as in Luke. Plummer calls him "one of the casual disciples" of whom there are always too many. The scribes knew how to give plausible reasons for not being active disciples. {First} (\pr“ton\). One of the problems of life is the relation of duties to each other, which comes first. The burial of one's father was a sacred duty (Genesis:25:9|), but, as in the case of Tobit strkjv@4:3, this scribe's father probably was still alive. What the scribe apparently meant was that he could not leave his father while still alive to follow Jesus around over the country.

rwp@Luke:9:60 @{Leave the dead to bury their own dead} (\aphes tous nekrous thapsai tous heaut“n nekrous\). This paradox occurs so in strkjv@Matthew:8:22|. The explanation is that the spiritually dead can bury the literally dead. For such a quick change in the use of the same words see strkjv@John:5:21-29| (spiritual resurrection from sin in strkjv@John:5:21-27|, bodily resurrection from the grave, strkjv@John:5:28,29|) and strkjv@John:11:25f|. The harshness of this proverb to the scribe probably is due to the fact that he was manifestly using his aged father as an excuse for not giving Christ active service. {But go thou and publish abroad the kingdom of God} (\su de apelth“n diaggelle tˆn basileian tou theou\). The scribe's duty is put sharply (\But do thou, su de\). Christ called him to preach, and he was using pious phrases about his father as a pretext. Many a preacher has had to face a similar delicate problem of duty to father, mother, brothers, sisters and the call to preach. This was a clear case. Jesus will help any man called to preach to see his duty. Certainly Jesus does not advocate renunciation of family duties on the part of preachers.

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

rwp@Luke:9:62 @{Having put his hand to the plough} (\epibal“n tˆn cheira ep' arotron\). Second aorist active participle of \epiball“\, an old and common verb, to place upon. Note repetition of preposition \epi\ before \arotron\ (plough). This agricultural proverb is as old as Hesiod. Pliny observes that the ploughman who does not bend attentively to his work goes crooked. It has always been the ambition of the ploughman to run a straight furrow. The Palestine _fellah_ had good success at it. {And looking back} (\kai blep“n eis ta opis“\). Looking to the things behind. To do that is fatal as any ploughman knows. The call to turn back is often urgent. {Fit} (\euthetos\). From \eu\ and \tithˆmi\=well-placed, suited for, adapted to. "The first case is that of inconsiderate impulse, the second that of conflicting duties, the third that of a divided mind" (Bruce).

rwp@Luke:10:1 @{Appointed} (\anedeixen\). First aorist active indicative of \anadeiknumi\, an old verb, not only common, but in LXX. In the N.T. only here and strkjv@Acts:1:24|. Cf. \anadeixis\ in strkjv@Luke:1:80|. To show forth, display, proclaim, appoint. {Seventy others} (\heterous hebdomˆkonta kai\). The "also" (\kai\) and the "others" point back to the mission of the Twelve in Galilee (9:1-6|). Some critics think that Luke has confused this report of a mission in Judea with that in Galilee, but needlessly so. What earthly objection can there be to two similar missions? B D Syr. Cur. and Syr. Sin. have "seventy-two." The seventy elders were counted both ways and the Sanhedrin likewise and the nations of the earth. It is an evenly balanced point. {Two and two} (\ana duo\). For companionship as with the Twelve though strkjv@Mark:6:7| has it \duo\ (vernacular idiom). B K have here \ana duo\, a combination of the idiom in strkjv@Mark:6:7| and that here. {He himself was about to come} (\ˆmellen autos erchesthai\). Imperfect of \mell“\ with present infinitive and note \autos\. Jesus was to follow after and investigate the work done. This was only a temporary appointment and no names are given, but they could cover a deal of territory.

rwp@Luke:10:2 @{Harvest} (\therismos\). Late word for the older \theros\, summer, harvest. The language in this verse is verbatim what we have in strkjv@Matthew:9:37,38| to the Twelve. Why not? The need is the same and prayer is the answer in each case. Prayer for preachers is Christ's method for increasing the supply.

rwp@Luke:10:3 @{As lambs} (\h“s arnas\). Here again the same language as that in strkjv@Matthew:10:16| except that there "sheep" (\probata\) appears instead of "lambs." Pathetic picture of the risks of missionaries for Christ. They take their life in their hands.

rwp@Luke:10:4 @{Purse} (\ballantion\). Old word for money-bag, sometimes a javelin as if from \ball“\. Only in Luke in the N.T. (10:4; strkjv@12:33; strkjv@22:35ff.|). See strkjv@Luke:9:3; strkjv@Mark:6:7f.; strkjv@Matthew:10:9f.| for the other similar items. {Salute no man on the way} (\mˆdena kata tˆn hodon aspasˆsthe\). First aorist (ingressive) middle subjunctive with \mˆdena\. The peril of such wayside salutations was palaver and delay. The King's business required haste. Elisha's servant was not to tarry for salutations or salaams (2Kings:4:29|). These oriental greetings were tedious, complicated, and often meddlesome if others were present or engaged in a bargain.

rwp@Luke:10:7 @{In that same house} (\en autˆi tˆi oikiƒi\). Literally, in the house itself, not "in the same house" (\en tˆi autˆi oikiƒi\), a different construction. A free rendering of the common Lukan idiom is, "in that very house." {Eating} (\esthontes\). An old poetic verb \esth“\ for \esthi“\ that survives in late Greek. {Such things as they give} (\ta par' aut“n\). "The things from them." {For the labourer is worthy of his hire} (\axios gar ho ergatˆs tou misthou autou\). In strkjv@Matthew:10:10| we have \tˆs trophˆs autou\ (his food). strkjv@1Timothy:5:18| has this saying quoted as scripture. That is not impossible if Luke wrote by A.D. 62. Paul there however may quote only strkjv@Deuteronomy:25:4| as scripture and get this quotation either from strkjv@Luke:10:7| or from a proverbial saying of Jesus. It is certainly not a real objection against the Pauline authorship of First Timothy. {Go not from house to house} (\mˆ metabainete ex oikias eis oikian\). As a habit, \mˆ\ and the present imperative, and so avoid waste of time with such rounds of invitations as would come.

rwp@Luke:10:9 @{Is come nigh unto you} (\ˆggiken eph' humƒs\). Perfect active indicative of \eggiz“\ as in strkjv@Matthew:3:2| of the Baptist and strkjv@Mark:1:15| of Jesus. Note \eph' humƒs\ here.

rwp@Luke:10:11 @{Even the dust} (\kai ton koniorton\). Old word from \konis\, dust, and \ornumi\, to stir up. We have seen it already in strkjv@Matthew:10:14; strkjv@Luke:9:5|. Dust is a plague in the east. Shake off even that. {Cleaveth} (\kollˆthenta\). First aorist passive participle of \kolla“\, to cling as dust and mud do to shoes. Hence the orientals took off the sandals on entering a house. {We wipe off} (\apomassometha\). Middle voice of an old verb \apomass“\, to rub off with the hands. Nowhere else in the N.T. But \ekmass“\, occurs in strkjv@Luke:7:38,44|. {Against you} (\Humin\). Fine example of the dative of disadvantage (the case of personal interest, the dative).

rwp@Luke:10:13 @{Would have repented} (\an metenoˆsan\). Conclusion (apodosis) of second-class condition, determined as unfulfilled. {Long ago} (\palai\). Implies a considerable ministry in these cities of which we are not told. Chorazin not mentioned save here and strkjv@Matthew:11:21|. Perhaps \Karƒzeh\ near Tell Hum (Capernaum). {Sitting in sackcloth and ashes} (\en sakk“i kai spodoi kathˆmenoi\). Pictorial and graphic. The \sakkos\ (sackcloth) was dark coarse cloth made of goat's hair and worn by penitents, mourners, suppliants. It is a Hebrew word, _sag_. The rough cloth was used for sacks or bags. To cover oneself with ashes was a mode of punishment as well as of voluntary humiliation.

rwp@Luke:10:15 @{Shalt thou be exalted?} (\mˆ hups“thˆsˆi;\). \Mˆ\ expects the answer No. The verb is future passive indicative second singular of \hupso“\, to lift up, a late verb from \hupsos\, height. It is used by Jesus of the Cross (John:12:32|). {Unto Hades} (\he“s Haidou\). See on ¯Matthew:16:18| for this word which is here in contrast to Heaven as in strkjv@Isaiah:14:13-15|. Hades is not Gehenna. "The desolation of the whole neighbourhood, and the difficulty of identifying even the site of these flourishing towns, is part of the fulfilment of this prophecy" (Plummer). Ragg notes the omission of Nazareth from this list of cities of neglected privilege and opportunity. "Is it the tender memories of boyhood that keep from His lips the name of the arch-rejector (4:28| sqq.) Nazareth?"

rwp@Luke:10:16 @{Rejecteth him that sent me} (\athetei ton aposteilanta me\). These solemn words form a fit close for this discourse to the Seventy. The fate of Chorazin, Bethsaida, Capernaum will befall those who set aside (\a\ privative and \thete“\, from \tithˆmi\) the mission and message of these messengers of Christ. See this verb used in strkjv@7:30| of the attitude of the scribes and Pharisees toward John and Jesus. It is this thought that makes it so grave a responsibility to be co-workers with Christ, high privilege as it is (John:9:4|).

rwp@Luke:10:17 @{Returned with joy} (\hupestrepsan meta charas\). They had profited by the directions of Jesus. Joy overflows their faces and their words. {Even the demons} (\kai ta daimonia\). This was a real test. The Twelve had been expressly endowed with this power when they were sent out (Luke:9:1|), but the Seventy were only told to heal the sick (10:9|). It was better than they expected. The Gospel worked wonders and they were happy. The demons were merely one sign of the conflict between Christ and Satan. Every preacher has to grapple with demons in his work. {Are subject} (\hupotassetai\). Present passive indicative (repetition).

rwp@Luke:10:18 @{I beheld Satan fallen} (\ethe“roun ton Satanƒn pesonta\). Imperfect active (I was beholding) and second aorist (constative) active participle of \pipt“\ (not {fallen}, \pept“kota\, perfect active participle, nor {falling}, \piptonta\, present active participle, but {fall}, \pesonta\). As a flash of lightning out of heaven, quick and startling, so the victory of the Seventy over the demons, the agents of Satan, forecast his downfall and Jesus in vision pictured it as a flash of lightning.

rwp@Luke:10:19 @{And over all the power of the enemy} (\kai epi pƒsan tˆn dunamin tou echthrou\). This is the heart of "the authority" (\tˆn exousian\) here given by Jesus which is far beyond their expectations. The victory over demons was one phase of it. The power to tread upon serpents is repeated in strkjv@Mark:16:18| (the Appendix) and exemplified in Paul's case in Malta (Acts:28:3-5|). But protection from physical harm is not the main point in this struggle with Satan "the enemy" (Matthew:13:25; strkjv@Romans:16:20; strkjv@1Peter:5:8|). {Nothing shall in any wise hurt you} (\ouden humƒs ou mˆ adikˆsei\). Text has future active indicative, while some MSS. read \adikˆsˆi\, aorist active subjunctive of \adike“\, common verb from \adikos\ (\a\ privative and \dikos\), to suffer wrong, to do wrong. The triple negative here is very strong. Certainly Jesus does not mean this promise to create presumption or foolhardiness for he repelled the enemy's suggestion on the pinnacle of the temple.

rwp@Luke:10:21 @{In that same hour} (\en autˆi tˆi h“rƒi\). Literally, "at the hour itself," almost a demonstrative use of \autos\ (Robertson, _Grammar_, p. 686) and in Luke alone in the N.T. (2:38; strkjv@10:21; strkjv@12:12; strkjv@20:19|). strkjv@Matthew:11:25| uses the demonstrative here, "at that time" (\en ekein“i t“i kair“i\). {Rejoiced in the Holy Spirit} (\ˆgalliasato t“i pneumati t“i hagi“i\). First aorist middle of the late verb \agallia“\ for \agall“\, to exult. Always in the middle in the N.T. save strkjv@Luke:1:47| in Mary's _Magnificat_. This holy joy of Jesus was directly due to the Holy Spirit. It is joy in the work of his followers, their victories over Satan, and is akin to the joy felt by Jesus in strkjv@John:4:32-38| when the vision of the harvest of the world stirred his heart. The rest of this verse is precisely like strkjv@Matthew:11:25f.|, a peculiarly Johannine passage in Matthew and Luke, but not in Mark, and so from Q (the Logia of Jesus). It has disturbed critics who are unwilling to admit the Johannine style and type of teaching as genuine, but here it is. See on Matthew for discussion. "That God had proved his independence of the human intellect is a matter for thankfulness. Intellectual gifts, so far from being necessary, are often a hindrance" (Plummer).

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

rwp@Luke:10:23 @{Turning to the disciples} (\strapheis pros tous mathˆtas\). Second aorist passive of \streph“\ as in strkjv@9:55|. The prayer was a soliloquy though uttered in the presence of the Seventy on their return. Now Jesus turned and spoke "privately" or to the disciples (the Twelve, apparently), whether on this same occasion or a bit later. {Blessed} (\makarioi\). A beatitude, the same adjective as in strkjv@Matthew:5:3-11|. A beatitude of privilege very much like that in strkjv@Matthew:5:13-16|. Jesus often repeated his sayings.

rwp@Luke:10:25 @{And tempted him} (\ekpeiraz“n auton\). Present active participle, conative idea, trying to tempt him. There is no "and" in the Greek. He "stood up (\anestˆ\, ingressive second aorist active) trying to tempt him." \Peiraz“\ is a late form of \peira“\ and \ekpeiraz“\ apparently only in the LXX, and N.T. (quoted by Jesus from strkjv@Deuteronomy:6:16| in strkjv@Matthew:4:7; strkjv@Luke:4:12| against Satan). Here and strkjv@1Corinthians:10:9|. The spirit of this lawyer was evil. He wanted to entrap Jesus if possible. {What shall I do to inherit eternal life?} (\Ti poiˆsas z“ˆn ai“niou klˆronomˆs“;\). Literally, "By doing what shall I inherit eternal life?" Note the emphasis on "doing" (\poiˆsas\). The form of his question shows a wrong idea as to how to get it. {Eternal life} (\z“ˆn ai“nion\) is endless life as in John's Gospel (John:16:9; strkjv@18:18,30|) and in strkjv@Matthew:25:46|, which see.

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

rwp@Luke:10:28 @{Thou hast answered right} (\orth“s apekrithˆs\). First aorist passive indicative second singular with the adverb \orth“s\. The answer was correct so far as the words went. In strkjv@Mark:12:34| Jesus commends the scribe for agreeing to his interpretation of the first and the second commandments. That scribe was "not far from the kingdom of God," but this lawyer was "tempting" Jesus. {Do this and thou shalt live} (\touto poiei kai zˆsˆi\). Present imperative (keep on doing this forever) and the future indicative middle as a natural result. There was only one trouble with the lawyer's answer. No one ever did or ever can "do" what the law lays down towards God and man always. To slip once is to fail. Songs:Jesus put the problem squarely up to the lawyer who wanted to know {by doing what}. Of course, if he kept the law {perfectly always}, he would inherit eternal life.

rwp@Luke:10:30 @{Made answer} (\hupolab“n\). Second aorist active participle of \hupolamban“\ (see strkjv@7:43|), to take up literally, and then in thought and speech, old verb, but in this sense of interrupting in talk only in the N.T. {Was going down} (\katebainen\). Imperfect active describing the journey. {Fell among robbers} (\lˆistais periepesen\). Second aorist ingressive active indicative of \peripipt“\, old verb with associative instrumental case, to fall among and to be encompassed by (\peri\, around), to be surrounded by robbers. A common experience to this day on the road to Jericho. The Romans placed a fort on this "red and bloody way." These were bandits, not petty thieves. {Stripped} (\ekdusantes\). Of his clothing as well as of his money, the meanest sort of robbers. {Beat him} (\plˆgas epithentes\). Second aorist active participle of \epitithˆmi\, a common verb. Literally, "placing strokes or blows" (\plˆgas\, plagues) upon him. See strkjv@Luke:12:48; strkjv@Acts:16:23; strkjv@Revelation:15:1,6,8| for "plagues." {Half-dead} (\hˆmithanˆ\). Late word from \hˆmi\, half, and \thnˆsk“\, to die. Only here in the N.T. Vivid picture of the robbery.

rwp@Luke:10:41 @{Art anxious} (\merimnƒis\). An old verb for worry and anxiety from \meriz“\ (\meris\, part) to be divided, distracted. Jesus had warned against this in the Sermon on the Mount (Matthew:6:25,28,31,34|. See also strkjv@Luke:12:11,22,26|). {And troubled} (\kai thorubazˆi\). From \thorubazomai\, a verb found nowhere else so far. Many MSS. here have the usual form \turbazˆi\, from \turbaz“\. Apparently from \thorubos\, a common enough word for tumult. Martha had both inward anxiety and outward agitation. {But one thing is needful} (\henos de estin chreia\). This is the reading of A C and may be correct. A few manuscripts have: "There is need of few things." Aleph B L (and Westcott and Hort) have: "There is need of few things or one," which seems like a conflate reading though the readings are all old. See Robertson, _Introduction to Textual Criticism of the N.T._, p. 190. Jesus seems to say to Martha that only one dish was really necessary for the meal instead of the "many" about which she was so anxious.

rwp@Luke:11:1 @{As he was praying in a certain place} (\en t“i einai auton en top“i tini proseuchomenon\). Characteristically Lukan idiom: \en\ with articular periphrastic infinitive (\einai proseuchomenon\) with accusative of general reference (\auton\). {That}. Not in the Greek, asyndeton (\kai egeneto eipen\). {When he ceased} (\h“s epausato\). Supply \proseuchomenos\ (praying), complementary or supplementary participle. {Teach us} (\didaxon hˆmas\). Jesus had taught them by precept (Matthew:6:7-15|) and example (Luke:9:29|). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John's teachings (Luke:5:33|). Songs:Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See on ¯Matthew:6:7-15| for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In strkjv@Matthew:6:11| "give" is \dos\ (second aorist active imperative second singular, a single act) while here strkjv@Luke:11:3| "give" is \didou\ (present active imperative, both from \did“mi\) and means, "keep on giving." Songs:in strkjv@Luke:11:4| we have "For we ourselves also forgive" (\kai gar autoi aphiomen\), present active indicative of the late \“\ verb \aphi“\ while strkjv@Matthew:6:12| has "as we also forgave" (\h“s kai hˆmeis aphˆkamen\), first aorist (\k\ aorist) active of \aphiˆmi\. Songs:also where strkjv@Matthew:6:12| has "debts" (\ta opheilˆmata\) strkjv@Luke:11:4| has "sins" (\tas hamartias\). But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both strkjv@Matthew:6:13; strkjv@Luke:11:4| \mˆ eisenegkˆis\ occurs (second aorist subjunctive with \mˆ\ in prohibition, ingressive aorist). "Bring us not" is a better translation than "lead us not." There is no such thing as God enticing one to sin (James:1:13|). Jesus urges us to pray not to be tempted as in strkjv@Luke:22:40| in Gethsemane.

rwp@Luke:11:5 @{At midnight} (\mesonuktiou\). Genitive of time. {And say to him} (\kai eipˆi aut“i\). This is the deliberative subjunctive, but it is preceded by two future indicatives that are deliberative also (\hexei, poreusetai\). {Lend me} (\chrˆson moi\). First aorist active imperative second singular. Lend me {now}. From \kichrˆmi\, an old verb, to lend as a matter of friendly interest as opposed to \daneiz“\, to lend on interest as a business. Only here in the N.T.

rwp@Luke:11:7 @{And he} (\kakeinos\). Emphatic. {Shall say} (\eipˆi\). Still the aorist active deliberative subjunctive as in verse 5| (the same long and somewhat involved sentence). {Trouble me not} (\mˆ moi kopous pareche\). \Mˆ\ and the present imperative active. Literally, "Stop furnishing troubles to me." On this use of \kopous parech“\ see also strkjv@Matthew:26:10; strkjv@Mark:14:6; strkjv@Galatians:6:17| and the singular \kopon\, strkjv@Luke:18:5|. {The door is now shut} (\ˆdˆ hˆ thura kekleistai\). Perfect passive indicative, shut to stay shut. Oriental locks are not easy to unlock. From \klei“\, common verb. {In bed} (\eis ten koitˆn\). Note use of \eis\ in sense of \en\. Often a whole family would sleep in the same room. {I cannot} (\ou dunamai\). That is, I am not willing.

rwp@Luke:11:17 @{But he} (\autos de\). In contrast with them. {Knowing their thoughts} (\eid“s aut“n ta dianoˆmata\). From \dianoe“\, to think through or distinguish. This substantive is common in Plato, but occurs nowhere else in the N.T. It means intent, purpose. Jesus knew that they were trying to tempt him. {And a house divided against a house falleth} (\kai oikos epi oikon piptei\). It is not certain that \diameristheisa\ (divided) is to be repeated here as in strkjv@Matthew:12:25; strkjv@Mark:3:25|. It may mean, {and house falls upon house}, "one tumbling house knocking down its neighbour, a graphic picture of what happens when a kingdom is divided against itself" (Bruce).

rwp@Luke:11:19 @{And if I by Beelzebub} (\ei de eg“ en Beezeboul\). Also a condition of the first class, determined as fulfilled. A Greek condition deals only with the _statement_, not with the actual facts. For sake of argument, Jesus here assumes that he casts out demons by Beelzebub. The conclusion is a _reductio ad absurdum_. The Jewish exorcists practiced incantations against demons (Acts:19:13|).

rwp@Luke:11:20 @{By the finger of God} (\en daktul“i theou\). In distinction from the Jewish exorcists. strkjv@Matthew:12:28| has "by the Spirit of God." {Then is come} (\ara ephthasen\). \Phthan“\ in late Greek comes to mean simply to come, not to come before. The aorist indicative tense here is timeless. Note \ara\ (accordingly) in the conclusion (\apodosis\).

rwp@Luke:11:22 @{But when} (\epan de\). Note \hotan\ in verse 21|. {Stronger than he} (\ischuroteros autou\). Comparative of \ischuros\ followed by the ablative. {Come upon him and overcome him} (\epelth“n nikˆsˆi auton\). Second aorist active participle of \eperchomai\ and first aorist active subjunctive of \nika“\. Aorist tense here because a single onset while in verse 22| the guarding (\phulassˆi\, present active subjunctive) is continuous. {His whole armour} (\tˆn panoplian autou\). An old and common word for all the soldier's outfit (shield, sword, lance, helmet, greaves, breastplate). Tyndale renders it "his harness." In the N.T. only here and strkjv@Ephesians:6:11,13| where the items are given. {Wherein he trusted} (\eph' hˆi epepoithei\). Second past perfect active of \peith“\, to persuade. The second perfect \pepoitha\ is intransitive, to trust. Old and common verb. He trusted his weapons which had been so efficacious. {His spoils} (\ta skula autou\). It is not clear to what this figure refers. Strong as Satan is Jesus is stronger and wins victories over him as he was doing then. In strkjv@Colossians:2:15| Christ is pictured as triumphing openly over the powers of evil by the Cross.

rwp@Luke:11:28 @{But he said} (\autos de eipen\). Jesus in contrast turns attention to others and gives them a beatitude (\makarioi\). "The originality of Christ's reply guarantees its historical character. Such a comment is beyond the reach of an inventor" (Plummer).

rwp@Luke:11:35 @{Whether not} (\mˆ\). This use of \mˆ\ in an indirect question is good Greek (Robertson, _Grammar_, p. 1045). It is a pitiful situation if the very light is darkness. This happens when the eye of the soul is too diseased to see the light of Christ.

rwp@Luke:11:37 @{Now as he spake} (\en de t“i lalˆsai\). Luke's common idiom, \en\ with the articular infinitive (aorist active infinitive) but it does not mean "after he had spoken" as Plummer argues, but simply "in the speaking," no time in the aorist infinitive. See strkjv@3:21| for similar use of aorist infinitive with \en\. {Asketh} (\er“tƒi\). Present active indicative, dramatic present. Request, not question. {To dine} (\hop“s aristˆsˆi\). Note \hop“s\ rather than the common \hina\. Aorist active subjunctive rather than present, for a single meal. The verb is from \ariston\ (breakfast). See distinction between \ariston\ and \deipnon\ (dinner or supper) in strkjv@Luke:14:12|. It is the morning meal (breakfast or lunch) after the return from morning prayers in the synagogue (Matthew:22:4|), not the very early meal called \akratisma\. The verb is, however, used for the early meal on the seashore in strkjv@John:21:12,15|. {With him} (\par' aut“i\). By his side. {Sat down to meat} (\anepesen\). Second aorist active indicative of \anapipt“\, old verb, to recline, to fall back on the sofa or lounge. No word here for "to meat."

rwp@Luke:11:38 @{That he had not first washed before dinner} (\hoti ou pr“ton ebaptisthˆ pro tou aristou\). The verb is first aorist passive indicative of \baptiz“\, to dip or to immerse. Here it is applied to the hands. It was the Jewish custom to dip the hands in water before eating and often between courses for ceremonial purification. In Galilee the Pharisees and scribes had sharply criticized the disciples for eating with unwashed hands (Mark:7:1-23; strkjv@Matthew:15:1-20|) when Jesus had defended their liberty and had opposed making a necessity of such a custom (tradition) in opposition to the command of God. Apparently Jesus on this occasion had himself reclined at the breakfast (not dinner) without this ceremonial dipping of the hands in water. The Greek has "first before" (\pr“ton pro\), a tautology not preserved in the translation.

rwp@Luke:11:40 @{Howbeit} (\plˆn\). See strkjv@Luke:6:24|. Instead of devoting so much attention to the outside. {Those things which are within} (\ta enonta\). Articular neuter plural participle from \eneimi\, to be in, common verb. This precise phrase only here in the N.T. though in the papyri, and it is not clear what it means. Probably, give as alms the things within the dishes, that is have inward righteousness with a brotherly spirit and the outward becomes "clean" (\kathara\). Properly understood, this is not irony and is not Ebionism, but good Christianity (Plummer).

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

rwp@Luke:11:43 @{The chief seats in the synagogues} (\tˆn pr“tokathedrian en tais sunag“gais\). Singular here, plural in strkjv@Matthew:23:6|. This semi-circular bench faced the congregation. strkjv@Matthew:23:6| has also the chief place at feasts given by Luke also in that discourse (20:46|) as well as in strkjv@14:7|, a marked characteristic of the Pharisees.

rwp@Luke:11:46 @{Grievous to be borne} (\dusbastakta\). A late word in LXX and Plutarch (\dus\ and \bastaz“\). Here alone in text of Westcott and Hort who reject it in strkjv@Matthew:23:4| where we have "heavy burdens" (\phortia barea\). In Gal strkjv@6:2| we have \barˆ\ with a distinction drawn. Here we have \phortizete\ (here only in the N.T. and strkjv@Matthew:11:28|) for "lade," \phortia\ as cognate accusative and then \phortiois\ (dative after \ou prospsauete\, touch not). It is a fierce indictment of scribes (lawyers) for their pettifogging interpretations of the written law in their oral teaching (later written down as _Mishna_ and then as _Gemarah_), a terrible load which these lawyers did not pretend to carry themselves, not even "with one of their fingers" to "touch" (\prospsau“\, old verb but only here in the N.T.), touch with the view to remove. strkjv@Matthew:23:4| has \kinˆsai\, to move. A physician would understand the meaning of \prospau“\ for feeling gently a sore spot or the pulse.

rwp@Luke:11:50 @{That... may be required} (\hina... ekzˆtˆthˆi\). Divinely ordered sequence, first aorist passive subjunctive of \ekzˆte“\, a late and rare verb outside of LXX and N.T., requiring as a debt the blood of the prophets. {Which was shed} (\to ekkechumenon\). Perfect passive participle of \ekche“\ and \ekchunn“\ (an Aeolic form appearing in the margin of Westcott and Hort here, \ekchunnomenon\, present passive participle). If the present passive is accepted, it means the blood which is perpetually shed from time to time. {From the foundation of the world} (\apo katabolˆs kosmou\). See also strkjv@Matthew:25:34; strkjv@John:17:24; strkjv@Ephesians:1:4|, etc. It is a bold metaphor for the purpose of God.

rwp@Luke:11:52 @{Ye took away the key of knowledge} (\ˆrate tˆn kleida tˆs gn“se“s\). First aorist active indicative of \air“\, common verb. But this is a flat charge of obscurantism on the part of these scribes (lawyers), the teachers (rabbis) of the people. They themselves (\autoi\) refused to go into the house of knowledge (beautiful figure) and learn. They then locked the door and hid the key to the house of knowledge and hindered (\ek“lusate\, effective aorist active) those who were trying to enter (\tous eiserchomenous\, present participle, conative action). It is the most pitiful picture imaginable of blind ecclesiastics trying to keep others as blind as they were, blind leaders of the blind, both falling into the pit.

rwp@Luke:11:53 @{From thence} (\k'akeithen\). Out of the Pharisee's house. What became of the breakfast we are not told, but the rage of both Pharisees and lawyers knew no bounds. {To press upon him} (\enechein\). An old Greek verb to hold in, to be enraged at, to have it in for one. It is the same verb used of the relentless hatred of Herodias for John the Baptist (Mark:6:19|). {To provoke him to speak} (\apostomatizein\). From \apo\ and \stoma\ (mouth). Plato uses it of repeating to a pupil for him to recite from memory, then to recite by heart (Plutarch). Here (alone in the N.T.) the verb means to ply with questions, to entice to answers, to catechize. {Of many things} (\peri pleion“n\). "Concerning more (comparative) things." They were stung to the quick by these woes which laid bare their hollow hypocrisy.

rwp@Luke:12:1 @{In the meantime} (\en hois\). It is a classic idiom to start a sentence or even a paragraph as here with a relative, "in which things or circumstances," without any expressed antecedent other than the incidents in strkjv@11:53f|. In strkjv@12:3| Luke actually begins the sentence with two relatives \anth' h“n hosa\ (wherefore whatsoever). {Many thousands} (\muriad“n\). Genitive absolute with \episunachtheis“n\ (first aorist passive participle feminine plural because of \muriad“n\), a double compound late verb, \episunag“\, to gather together unto. The word "myriads" is probably hyperbolical as in strkjv@Acts:21:20|, but in the sense of ten thousand, as in strkjv@Acts:19:19|, it means a very large crowd apparently drawn together by the violent attacks of the rabbis against Jesus. {Insomuch that they trode one upon another} (\h“ste katapatein allˆlous\). The imagination must complete the picture of this jam. {Unto his disciples first of all} (\pros tous mathˆtas autou pr“ton\). This long discourse in strkjv@Luke:12| is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through verse 12|. {Beware of} (\prosechete heautois apo\). Put your mind (\noun\ understood) for yourselves (dative) and avoid (\apo\ with the ablative). {The leaven of the Pharisees which is hypocrisy} (\tˆs zumˆs hˆtis estin hupocrisis t“n Pharisai“n\). In strkjv@Mark:8:15| Jesus had coupled the lesson of the Pharisees with that of Herod, in strkjv@Matthew:16:6| with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew:6:2,5,16|). The occasion was ripe here for this crisp saying. In strkjv@Matthew:13:33| leaven does not have an evil sense as here, which see. See strkjv@Matthew:23:13| for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart.

rwp@Luke:12:4 @{Unto you my friends} (\humin tois philois\). As opposed to the Pharisees and lawyers in strkjv@11:43,46,53|. {Be not afraid of} (\mˆ phobˆthˆte apo\). First aorist passive subjunctive with \mˆ\, ingressive aorist, do not become afraid of, with \apo\ and the ablative like the Hebrew _min_ and the English "be afraid of," a translation Hebraism as in strkjv@Matthew:10:28| (Moulton, _Prolegomena_, p. 102). {Have no more that they can do} (\mˆ echont“n perissoteron ti poiˆsai\). Luke often uses the infinitive thus with \ech“\, a classic idiom (7:40,42; strkjv@12:4,50; strkjv@14:14; strkjv@Acts:4:14|, etc.).

rwp@Luke:12:5 @{Whom ye shall fear} (\tina phobˆthˆte\). First aorist passive subjunctive deliberative retained in the indirect question. \Tina\ is the accusative, the direct object of this transitive passive verb (note \apo\ in verse 4|). {Fear him who} (\phobˆthˆte ton\). First aorist passive imperative, differing from the preceding form only in the accent and governing the accusative also. {After he hath killed} (\meta to apokteinai\). Preposition \meta\ with the articular infinitive. Literally, "After the killing" (first aorist active infinitive of the common verb \apoktein“\, to kill. {Into hell} (\eis tˆn geennan\). See on ¯Matthew:5:22|. Gehenna is a transliteration of _Ge-Hinnom_, Valley of Hinnon where the children were thrown on to the red-hot arms of Molech. Josiah (2Kings:23:10|) abolished these abominations and then it was a place for all kinds of refuse which burned ceaselessly and became a symbol of punishment in the other world. {This one fear} (\touton phobˆthˆte\). As above.

rwp@Luke:12:8 @{Everyone who shall confess me} (\pas hos an homologˆsei en emoi\). Just like strkjv@Matthew:10:32| except the use of \an\ here which adds nothing. The Hebraistic use of \en\ after \homologe“\ both here and in Matthew is admitted by even Moulton (_Prolegomena_, p. 104). {The Son of man} (\ho huios tou anthr“pou\). Here strkjv@Matthew:10:32| has \k'ag“\ (I also) as the equivalent.

rwp@Luke:12:11 @{Be not anxious} (\mˆ merimnˆsˆte\). First aorist active subjunctive with \mˆ\ in prohibition. Do not become anxious. See a similar command to the Twelve on their Galilean tour (Matthew:10:19f.|) and in the great discourse on the Mount of Olives at the end (Mark:13:11; strkjv@Luke:21:14f.|), given twice by Luke as we see. {How or what ye shall answer} (\p“s ˆ ti apologˆsˆsthe\). Indirect question and retaining the deliberative subjunctive \apologˆsˆsthe\ and also \eipˆte\ (say).

rwp@Luke:12:12 @{What ye ought to say} (\hƒ dei eipein\). Literally, what things it is necessary (\dei\) to say. This is no excuse for neglect in pulpit preparation. It is simply a word for courage in a crisis to play the man for Christ and to trust the issue with God without fear.

rwp@Luke:12:14 @{A judge or a divider} (\kritˆn ˆ meristˆn\). Jesus repudiates the position of judge or arbiter in this family fuss. The language reminds one of strkjv@Exodus:2:14|. Jesus is rendering unto Caesar the things of Caesar (Luke:20:25|) and shows that his kingdom is not of this world (John:18:36|). The word for divider or arbiter (\meristˆs\) is a late word from \merizomai\ (verse 13|) and occurs here only in the N.T.

rwp@Luke:12:18 @{I will pull down} (\kathel“\). Future active of \kathaire“\, an old verb, the usual future being \kathairˆs“\. This second form from the second aorist \katheilon\ (from obsolete \hel“\) like \aphelei\ in strkjv@Revelation:22:19|. {My barns} (\mou tas apothˆkas\). From \apotithˆmi\, to lay by, to treasure. Songs:a granary or storehouse, an old word, six times in the N.T. (Matthew:3:12; strkjv@6:26; strkjv@13:30; strkjv@Luke:3:17; strkjv@12:18,24|). {All my corn} (\panta ton siton\). Better grain (wheat, barley), not maize or Indian corn. {My goods} (\ta agatha mou\). Like the English, my good things. Songs:the English speak of goods (freight) train.

rwp@Luke:12:26 @{Not able to do even that which is least} (\oude elachiston dunasthe\). Negative \oude\ in the condition of the first class. Elative superlative, very small. This verse not in Matthew and omitted in D. Verse 27| as in strkjv@Matthew:6:28|, save that the verbs for toil and spin are plural in Matthew and singular here (neuter plural subject, \ta krina\).

rwp@Luke:12:32 @{Little flock} (\to mikron poimnion\). Vocative with the article as used in Hebrew and often in the _Koin‚_ and so in the N.T. See both \pater\ and \ho patˆr\ in the vocative in strkjv@Luke:10:21|. See Robertson, _Grammar_, pp. 465f. \Poimnion\ (flock) is a contraction from \poimenion\ from \poimˆn\ (shepherd) instead of the usual \poimnˆ\ (flock). Songs:it is not a diminutive and \mikron\ is not superfluous, though it is pathetic. {For it is your Father's good pleasure} (\hoti eudokˆsen ho patˆr hum“n\). First aorist active indicative of \eudoke“\. Timeless aorist as in strkjv@Luke:3:22|. This verse has no parallel in Matthew.

rwp@Luke:12:36 @{When he shall return from the marriage feast} (\pote analusˆi ek t“n gam“n\). The interrogative conjunction \pote\ and the deliberative aorist subjunctive retained in the indirect question. The verb \analu“\, very common Greek verb, but only twice in the N.T. (here and strkjv@Phillipians:1:23|). The figure is breaking up a camp or loosening the mooring of a ship, to depart. Perhaps here the figure is from the standpoint of the wedding feast (plural as used of a single wedding feast in strkjv@Luke:14:8|), departing from there. See on ¯Matthew:22:2|. {When he cometh and knocketh} (\elthontos kai krousantos\). Genitive absolute of the aorist active participle without \autou\ and in spite of \autoi\ (dative) being used after \anoix“sin\ (first aorist active subjunctive of \anoig“\).

rwp@Luke:12:38 @{And if} (\k'an = kai + ean\). Repeated. \Elthˆi\ and \heurˆi\, both second aorist subjunctive with \ean\, condition of the third class, undetermined, but with prospect of being determined. {Blessed} (\makarioi\). Beatitude here as in verse 37|.

rwp@Luke:12:39 @{The thief} (\ho kleptˆs\). The change here almost makes a new parable to illustrate the other, the parable of the housebreaking (verses 39,40|) to illustrate the parable of the waiting servants (35-38|). This same language appears in strkjv@Matthew:24:43f|. "The Master returning from a wedding is replaced by a thief whose study it is to come to the house he means to plunder at an unexpected time" (Bruce). The parallel in strkjv@Matthew:24:43-51| with strkjv@Luke:12:39-46| does not have the interruption by Peter. {He would have watched} (\egrˆgorˆsen an\). Apodosis of second-class condition, determined as unfulfilled, made plain by use of \an\ with aorist indicative which is not repeated with \ouk aphˆken\ (first aorist active indicative of \aphiˆmi\, \k\ aorist), though it is sometimes repeated (Matthew:24:43|).

rwp@Luke:12:40 @{Be ye} (\ginesthe\). Present middle imperative, keep on becoming. {Cometh} (\erchetai\). Futuristic present indicative. See strkjv@Matthew:24:43-51| for details in the comparison with Luke.

rwp@Luke:12:41 @{Peter said} (\Eipen de ho Petros\). This whole paragraph from verse 22-40| had been addressed directly to the disciples. Hence it is not surprising to find Peter putting in a question. This incident confirms also the impression that Luke is giving actual historical data in the environment of these discourses. He is certain that the Twelve are meant, but he desires to know if others are included, for he had spoken to the multitude in verses 13-21|. Recall strkjv@Mark:13:37|. This interruption is somewhat like that on the Mount of Transfiguration (Luke:9:33|) and is characteristic of Peter. Was it the magnificent promise in verse 37| that stirred Peter's impulsiveness? It is certainly more than a literary device of Luke. Peter's question draws out a parabolic reply by Jesus (42-48|).

rwp@Luke:12:42 @{Who then} (\tis ara\). Jesus introduces this parable of the wise steward (42-48|) by a rhetorical question that answers itself. Peter is this wise steward, each of the Twelve is, anyone is who acts thus. {The faithful and wise steward} (\ho pistos oikonomos ho phronimos\). The faithful steward, the wise one. A steward is house manager (\oikos, nem“\, to manage). Each man is a steward in his own responsibilities. {Household} (\therapeias\). Literally, service from \therapeu“\. medical service as in strkjv@Luke:9:11|, by metonymy household (a body of those domestics who serve). {Their portion of food} (\to sitometrion\). Late word from \sitometre“\ (Genesis:47:12|) for the Attic \ton siton metre“\, to measure the food, the rations. Here only in the N.T. or anywhere else till Deissmann (_Bible Studies_, p. 158) found it in an Egyptian papyrus and then an inscription in Lycia (_Light from the Ancient East_, p. 104).

rwp@Luke:12:45 @{Shall say} (\eipˆi\). Second aorist subjunctive, with \ean\, condition of the third class, undetermined, but with prospect of being determined. {Delayeth} (\chronizei\). From \chronos\, time, spends time, lingers. {Shall begin} (\arxˆtai\). First aorist middle subjunctive with \ean\ and the same condition as \eipˆi\, above. {The menservants} (\tous paidas\) {and the maidservants} (\kai tas paidiskas\). \Paidiskˆ\ is a diminutive of \pais\ for a young female slave and occurs in the papyri, orginally just a damsel. Here \pais\ can mean slave also though strictly just a boy.

rwp@Luke:12:46 @{Shall cut him asunder} (\dichotomˆsei\). An old and somewhat rare word from \dichotomos\ and that from \dicha\ and \temn“\, to cut, to cut in two. Used literally here. In the N.T. only here and strkjv@Matthew:24:51|. {With the unfaithful} (\meta t“n apist“n\). Not here "the unbelieving" though that is a common meaning of \apistos\ (\a\ privative and \pistos\, from \peith“\), but the unreliable, the untrustworthy. Here strkjv@Matthew:24:51| has "with the hypocrites," the same point. The parallel with strkjv@Matthew:24:43-51| ends here. strkjv@Matthew:24:51| adds the saying about the wailing and the gnashing of teeth. Clearly there Luke places the parable of the wise steward in this context while Matthew has it in the great eschatological discourse. Once again we must either think that Jesus repeated the parable or that one of the writers has misplaced it. Luke alone preserves what he gives in verses 47,48|.

rwp@Luke:12:47 @{Which knew} (\ho gnous\). Articular participle (second aorist active, punctiliar and timeless). The one who knows. Songs:as to \mˆ hetoimasas ˆ poiˆsas\ (does not make ready or do). {Shall be beaten with many stripes} (\darˆsetai pollas\). Second future passive of \der“\, to skin, to beat, to flay (see on strkjv@Matthew:21:35; strkjv@Mark:12:3,5|). The passive voice retains here the accusative \pollas\ (supply \plˆgas\, present in strkjv@Luke:10:30|). The same explanation applies to \oligas\ in verse 48|.

rwp@Luke:12:48 @{To whomsoever much is given} (\panti de h“i edothˆ polu\). Here is inverse attraction from \hoi\ to \panti\ (Robertson, _Grammar_, pp. 767f.). Note \par' autou\ (from him) without any regard to \panti\. {They commit} (\parethento\). Second aorist middle indicative, timeless or gnomic aorist. Note the impersonal plural after the passive voice just before.

rwp@Luke:12:49 @{I came to cast fire} (\Pur ˆlthon balein\). Suddenly Jesus lets the volcano in his own heart burst forth. The fire was already burning. "Christ came to set the world on fire, and the conflagration had already begun" (Plummer). The very passion in Christ's heart would set his friends on fire and his foes in opposition as we have just seen (Luke:11:53f.|). It is like the saying of Jesus that he came to bring not peace, but a sword, to bring cleavage among men (Matthew:10:34-36|). {And what will I, if it is already kindled?} (\kai ti thel“ ei ˆdˆ anˆphthˆ;\). It is not clear what this passage means. Probably \ti\ is be taken in the sense of "how" (\p“s\). How I wish. Then \ei\ can be taken as equal to \hoti\. How I wish that it were already kindled. \Anˆphthˆ\ is first aorist passive of \anapt“\, to set fire to, to kindle, to make blaze. Probably Luke means the conflagration to come by his death on the Cross for he changes the figure and refers to that more plainly.

rwp@Luke:12:50 @{I have a baptism} (\baptisma de ech“\). Once again Jesus will call his baptism the baptism of blood and will challenge James and John to it (Mark:10:32f.; strkjv@Matthew:20:22f.|). Songs:here. "Having used the metaphor of fire, Christ now uses the metaphor of water. The one sets forth the result of his coming as it affects the world, the other as it affects himself. The world is lit up with flames and Christ is bathed in blood" (Plummer). {And how I am straitened} (\kai p“s sunechomai\). See this same vivid verb \sunechomai\ in strkjv@Luke:8:37; strkjv@Acts:18:5; strkjv@Phillipians:1:23| where Paul uses it of his desire for death just as Jesus does here. The urge of the Cross is upon Jesus at the moment of these words. We catch a glimpse of the tremendous passion in his soul that drove him on. {Till it be accomplished} (\he“s hotou telesthˆi\). First aorist passive subjunctive of \tele“\ with \he“s hotou\ (until which time), the common construction for the future with this conjunction.

rwp@Luke:12:51 @{But rather division} (\all' ˆ diamerismon\). Peace at any price is not the purpose of Christ. It is a pity for family jars to come, but loyalty to Christ counts more than all else. These ringing words (Luke:12:51-53|) occur in strkjv@Matthew:10:34-36| in the address to the Twelve for the Galilean tour. See discussion of details there. These family feuds are inevitable where only part cleave to Christ. In Matthew we have \kata\ with the genitive whereas in Luke it is \epi\ with the dative (and accusative once).

rwp@Luke:12:56 @{To interpret this time} (\ton kairon touton dokimazein\). To test \dokimazein\ as spiritual chemists. No wonder that Jesus here calls them "hypocrites" because of their blindness when looking at and hearing him. Songs:it is today with those who are willfully blind to the steps of God among men. This ignorance of the signs of the times is colossal.

rwp@Luke:12:58 @{Give diligence to be quit of him} (\dos ergasian apˆllachthai ap' autou\). Second aorist active imperative \dos\ from \did“mi\. \Apˆllachthai\, perfect passive infinitive of \apallass“\ an old verb common, but only twice in the N.T. (here and strkjv@Acts:19:12|). Used here in a legal sense and the tense emphasizes a state of completion, to be rid of him for good. {Hale thee} (\katasurˆi\). Drag down forcibly, old verb, only here in the N.T. {To the officer} (\t“i praktori\). The doer, the proctor, the exactor of fines, the executor of punishment. Old word, only here in the N.T.

rwp@Luke:12:59 @{Till thou have paid} (\he“s apod“is\). Second aorist active subjunctive of \apodid“mi\, to pay back in full. {The last mite} (\to eschaton lepton\). From \lep“\, to peel off the bark. Very small brass coin, one-eighth of an ounce. In the N.T. only here and strkjv@Luke:21:2; strkjv@Mark:12:42| (the poor widow's mite) which see.

rwp@Luke:13:1 @{At that very season} (\en aut“i t“i kair“i\). Luke's frequent idiom, "at the season itself." Apparently in close connexion with the preceding discourses. Probably "were present" (\parˆsan\, imperfect of \pareimi\) means "came," "stepped to his side," as often (Matthew:26:50; strkjv@Acts:12:20; strkjv@John:11:28|). These people had a piece of news for Jesus. {Whose blood Pilate had mingled with their sacrifices} (\h“n to haima Peilatos emixen meta t“n thusi“n aut“n\). The verb \emixen\ is first aorist active (not past perfect) of \mignumi\, a common verb. The incident is recorded nowhere else, but is in entire harmony with Pilate's record for outrages. These Galileans at a feast in Jerusalem may have been involved in some insurrection against the Roman government, the leaders of whom Pilate had slain right in the temple courts where the sacrifices were going on. Jesus comments on the incident, but not as the reporters had expected. Instead of denunciation of Pilate he turned it into a parable for their own conduct in the uncertainty of life.

rwp@Luke:13:3 @{Except ye repent} (\ean mˆ metanoˆte\). Present active subjunctive of \metanoe“\, to change mind and conduct, linear action, keep on changing. Condition of third class, undetermined, but with prospect of determination. {Ye shall perish} (\apoleisthe\). Future middle indicative of \apollumi\ and intransitive. Common verb.

rwp@Luke:13:5 @{Except ye repent} (\ean mˆ metanoˆsˆte\). First aorist active subjunctive, immediate repentance in contrast to continued repentance, \metanoˆte\ in verse 3|, though Westcott and Hort put \metanoˆte\ in the margin here. The interpretation of accidents is a difficult matter, but the moral pointed out by Jesus is obvious.

rwp@Luke:13:7 @{The vinedresser} (\ton ampelourgon\). Old word, but here only in the N.T., from \ampelos\, vine, and \ergon\, work. {These three years I come} (\tria etˆ aph' hou erchomai\). Literally, "three years since (from which time) I come." These three years, of course, have nothing to do with the three years of Christ's public ministry. The three years are counted from the time when the fig tree would normally be expected to bear, not from the time of planting. The Jewish nation is meant by this parable of the barren fig tree. In the withering of the barren fig tree later at Jerusalem we see parable changed to object lesson or fact (Mark:11:12-14; strkjv@Matthew:21:18f.|). {Cut it down} (\ekkopson\). "Cut it out," the Greek has it, out of the vineyard, perfective use of \ek\ with the effective aorist active imperative of \kopt“\, where we prefer "down." {Why?} (\hina ti\). Ellipsis here of \genˆtai\ of which \ti\ is subject (Robertson, _Grammar_, pp. 739,916). {Also} (\kai\). Besides bearing no fruit. {Doth cumber the ground} (\tˆn gˆn katargei\). Makes the ground completely idle, of no use (\kata, arge“\, from \argos\, \a\ privative and \ergon\, work). Late verb, here only in the N.T. except in Paul's Epistles.

rwp@Luke:13:8 @{Till I shall dig} (\he“s hotou skaps“\). First aorist active subjunctive like \bal“\ (second aorist active subjunctive of \ball“\), both common verbs. {Dung it} (\bal“ kopria\). Cast dung around it, manure it. \Kopria\, late word, here alone in the N.T.

rwp@Luke:13:11 @{A spirit of infirmity} (\pneuma astheneias\). A spirit that caused the weakness (\astheneias\, lack of strength) like a spirit of bondage (Romans:8:15|), genitive case. {She was bowed together} (\ˆn sunkuptousa\). Periphrastic imperfect active of \sunkupt“\, old verb, here only in the N.T., to bend together, medical word for curvature of the spine. {And could in no wise lift herself up} (\kai mˆ dunamenˆ anakupsai eis to panteles\). Negative form of the previous statement. \Anakupsai\, first aorist active infinitive of \anakupt“\ (\ana, kupt“\, same verb above compounded with \sun\). Unable to bend herself up or back at all (\eis to panteles\, wholly as in strkjv@Hebrews:7:25| only other passage in the N.T. where it occurs). The poor old woman had to come in all bent over.

rwp@Luke:13:13 @{He laid his hands upon her} (\epethˆken autˆi tas cheiras\). First aorist active indicative of \epitithˆmi\. As the Great Physician with gentle kindness. {She was made straight} (\an“rth“thˆ\). First aorist (effective) passive indicative of \anortho“\, old verb, but only three times in the N.T. (Luke:13:13; strkjv@Hebrews:12:12; strkjv@Acts:15:16|), to make straight again. Here it has the literal sense of making straight the old woman's crooked back. {She glorified God} (\edoxazen ton theon\). Imperfect active. Began it (inchoative) and kept it up.

rwp@Luke:13:14 @{Answered} (\apokritheis\). First aorist passive participle of \apokrinomai\. No one had spoken to him, but he felt his importance as the ruler of the synagogue and was indignant (\aganakt“n\, from \agan\ and \achomai\, to feel much pain). His words have a ludicrous sound as if all the people had to do to get their crooked backs straightened out was to come round to his synagogue during the week. He forgot that this poor old woman had been coming for eighteen years with no result. He was angry with Jesus, but he spoke to the multitude (\t“i ochl“i\). {Ought} (\dei\). Really, must, necessary, a direct hit at Jesus who had "worked" on the sabbath in healing this old woman. {And not} (\kai mˆ\). Instead of \kai ou\, because in the imperative clause.

rwp@Luke:13:22 @{Journeying on unto Jerusalem} (\poreian poioumenos eis Ierosoluma\). Making his way to Jerusalem. Note tenses here of continued action, and distributive use of \kata\ with cities and villages. This is the second of the journeys to Jerusalem in this later ministry corresponding to that in strkjv@John:11|.

rwp@Luke:13:24 @{Strive} (\ag“nizesthe\). Jesus makes short shrift of the question. He includes others (present middle plural of \ag“nizomai\, common verb, our agonize). Originally it was to contend for a prize in the games. The kindred word \ag“nia\ occurs of Christ's struggle in Gethsemane (Luke:22:44|). The narrow gate appears also in strkjv@Matthew:7:13|, only there it is an outside gate (\pulˆs\) while here it is the entrance to the house, "the narrow door" (\thuras\).

rwp@Luke:13:25 @{When once} (\aph' hou an\). Possibly to be connected without break with the preceding verse (so Westcott and Hort), though Bruce argues for two parables here, the former (verse 24|) about being in earnest, while this one (verses 25-30|) about not being too late. The two points are here undoubtedly. It is an awkward construction, \aph' hou = apo toutou hote\ with \an\ and the aorist subjunctive (\egerthˆi\ and \apokleisˆi\). See Robertson, _Grammar_, p. 978. {Hath shut to} (\apokleisˆi\), first aorist active subjunctive of \apoklei“\, old verb, but only here in the N.T. Note effective aorist tense and perfective use of \apo\, slammed the door fast. {And ye begin} (\kai arxˆsthe\). First aorist middle subjunctive of \archomai\ with \aph' hou an\ like \egerthˆi\ and \apokleisˆi\. {To stand} (\hestanai\). Second perfect active infinitive of \histˆmi\, intransitive tense {and to knock} (\kai krouein\). Present active infinitive, to keep on knocking. {Open to us} (\anoixon hˆmin\). First aorist active imperative, at once and urgent. {He shall say} (\erei\). Future active of \eipon\ (defective verb). This is probably the apodosis of the \aph' hou\ clause.

rwp@Luke:13:26 @{Shall ye begin} (\arxesthe\). Future middle, though Westcott and Hort put \arxˆsthe\ (aorist middle subjunctive of \archomai\) and in that case a continuation of the \aph' hou\ construction. It is a difficult passage and the copyists had trouble with it. {In thy presence} (\en“pion sou\). As guests or hosts or neighbours some claim, or the master of the house. It is grotesque to claim credit because Christ taught in their streets, but they are hard run for excuses and claims.

rwp@Luke:13:27 @{I know not whence ye are} (\ouk oida pothen este\). This blunt statement cuts the matter short and sweeps away the flimsy cobwebs. Acquaintance with Christ in the flesh does not open the door. Jesus quotes strkjv@Psalms:8:9| as in strkjv@Matthew:7:23|, there as in the LXX, here with \pantes ergatai adikias\, there with \hoi ergazomenoi tˆn anomian\. But \apostˆte\ (second aorist active imperative) here, and there \apoch“reite\ (present active imperative).

rwp@Luke:13:28 @{There} (\ekei\). Out there, outside the house whence they are driven. {When ye shall see} (\hotan opsˆsthe\). First aorist middle subjunctive (of a late aorist \“psamˆn\) of \hora“\, though \opsesthe\ (future middle) in margin of Westcott and Hort, unless we admit here a "future" subjunctive like Byzantine Greek (after Latin). {And yourselves cast forth without} (\humƒs de ekballomenous ex“\). Present passive participle, continuous action, "you being cast out" with the door shut. See on ¯Matthew:8:11f.| for this same picture.

rwp@Luke:13:32 @{That fox} (\tˆi al“peki tautˆi\). This epithet for the cunning and cowardice of Herod shows clearly that Jesus understood the real attitude and character of the man who had put John the Baptist to death and evidently wanted to get Jesus into his power in spite of his superstitious fears that he might be John the Baptist _redivivus_. The message of Jesus means that he is independent of the plots and schemes of both Herod and the Pharisees. The preacher is often put in a tight place by politicians who are quite willing to see him shorn of all real power. {Cures} (\iaseis\). Old word, but in the N.T. only here and strkjv@Acts:4:22,30|. {I am perfected} (\teleioumai\). Present passive indicative of \teleio“\, old verb from \teleios\, to bring to perfection, frequent in the N.T. Used in strkjv@Hebrews:2:10| of the Father's purpose in the humanity of Christ. Perfect humanity is a process and Jesus was passing through that, without sin, but not without temptation and suffering. It is the prophetic present with the sense of the future.

rwp@Luke:13:34 @{O Jerusalem, Jerusalem} (\Ierousalˆm, Ierousalˆm\). In strkjv@Matthew:23:37f.| Jesus utters a similar lament over Jerusalem. The connection suits both there and here, but Plummer considers it "rather a violent hypothesis" to suppose that Jesus spoke these words twice. It is possible, of course, though not like Luke's usual method, that he put the words here because of the mention of Jerusalem. In itself it is not easy to see why Jesus could not have made the lament both here and in Jerusalem. The language of the apostrophe is almost identical in both places (Luke:13:34f.; strkjv@Matthew:23:37-39|). For details see on Matthew. In Luke we have \episunaxai\ (late first aorist active infinitive) and in Matthew \episunagagein\ (second aorist active infinitive), both from \episunag“\, a double compound of late Greek (Polybius). Both have "How often would I" (\posakis ˆthelˆsa\). How often did I wish. Clearly showing that Jesus made repeated visits to Jerusalem as we know otherwise only from John's Gospel. {Even as} (\hon tropon\). Accusative of general reference and in strkjv@Matthew:23:37| also. Incorporation of antecedent into the relative clause. {Brood} (\nossian\) is in Luke while Matthew has {chickens} (\nossia\), both late forms for the older \neossia\. The adjective {desolate} (\erˆmos\) is wanting in strkjv@Luke:13:35| and is doubtful in strkjv@Matthew:23:39|.

rwp@Luke:14:3 @{Answering} (\apokritheis\). First aorist passive participle without the passive meaning. Jesus answered the thoughts of those mentioned in verse 1|. Here "lawyers and Pharisees" are treated as one class with one article (\tous\) whereas in strkjv@7:30| they are treated as two classes with separate articles. {Or not} (\ˆ ou\). The dilemma forestalled any question by them. {They held their peace} (\hˆsuchasan\). Ingressive aorist active of old verb \hˆsuchaz“\. They became silent, more so than before.

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:14:8 @{Sit not down} (\mˆ kataklithˆis\). First aorist (ingressive) passive subjunctive of \kataklin“\, to recline. Old verb, but peculiar to Luke in the N.T. (7:36; strkjv@9:14; strkjv@14:8; strkjv@24:30|). {Be bidden} (\ˆi keklˆmenos\). Periphrastic perfect passive subjunctive of \kale“\ after \mˆ pote\.

rwp@Luke:14:10 @{Sit down} (\anapese\). Second aorist active imperative of \anapipt“\, to fall up or back, to lie back or down. Late Greek word for \anaklin“\ (cf. \kataklin“\ in verse 8|). {He that hath bidden thee} (\ho keklˆk“s se\). Perfect active participle as in verse 12| (\t“i keklˆkoti\) with which compare \ho kalesas\ in verse 9| (first aorist active participle). {He may say} (\erei\). The future indicative with \hina\ does occur in the _Koin‚_ (papyri) and so in the N.T. (Robertson, _Grammar_, p. 984). {Go up higher} (\prosanabˆthi\). Second aorist active imperative second singular of \prosanabain“\, an old double compound verb, but here only in the N.T. Probably, "Come up higher," because the call comes from the host and because of \pros\.

rwp@Luke:14:12 @{A dinner or a supper} (\ariston ˆ deipnon\). More exactly, a breakfast or a dinner with distinction between them as already shown. This is a parable for the host as one had just been given for the guests, though Luke does not term this a parable. {Call not} (\mˆ ph“nei\). \Mˆ\ and the present imperative active, prohibiting the habit of inviting only friends. It is the _exclusive_ invitation of such guests that Jesus condemns. There is a striking parallel to this in Plato's _Phaedrus_ 233. {Recompense} (\antapodoma\). In the form of a return invitation. Like \anti\ in "bid thee again" (\antikales“sin\).

rwp@Luke:14:14 @{To recompense thee} (\antapodounai soi\). Second aorist active infinitive of this old and common double compound verb, to give back in return. The reward will come at the resurrection if not before and thou shalt be happy.

rwp@Luke:14:15 @{Blessed} (\makarios\). Happy, same word in the Beatitudes of Jesus (Matthew:5:3ff.|). This pious platitude whether due to ignorance or hypocrisy was called forth by Christ's words about the resurrection. It was a common figure among the rabbis, the use of a banquet for the bliss of heaven. This man may mean that this is a prerogative of the Pharisees. He assumed complacently that he will be among the number of the blest. Jesus himself uses this same figure of the spiritual banquet for heavenly bliss (Luke:22:29|). {Shall eat} (\phagetai\). Future middle from \esthi“\, defective verb, from stem of the aorist (\ephagon\) like \edomai\ of the old Greek.

rwp@Luke:14:16 @{Made} (\epoiei\). Imperfect active, was on the point of making (inchoative). {Great supper} (\deipnon\). Or dinner, a formal feast. Jesus takes up the conventional remark of the guest and by this parable shows that such an attitude was no guarantee of godliness (Bruce). This parable of the marriage of the King's son (Luke:14:15-24|) has many points of likeness to the parable of the wedding garment (Matthew:22:1-14|) and as many differences also. The occasions are very different, that in Matthew grows out of the attempt to arrest Jesus while this one is due to the pious comment of a guest at the feast and the wording is also quite different. Hence we conclude that they are distinct parables. {And he bade many} (\kai ekalesen pollous\). Aorist active, a distinct and definite act following the imperfect \epoiei\.

rwp@Luke:14:17 @{His servant} (\ton doulon autou\). His bondservant. _Vocator_ or Summoner (Esther:5:8; strkjv@6:14|). This second summons was the custom then as now with wealthy Arabs. Tristram (_Eastern Customs_, p. 82) says: "To refuse the second summons would be an insult, which is equivalent among the Arab tribes to a declaration of war."

rwp@Luke:14:18 @{With one consent} (\apo mias\). Some feminine substantive like \gn“mˆs\ or \psuchˆs\ has to be supplied. This precise idiom occurs nowhere else. It looked like a conspiracy for each one in his turn did the same thing. {To make excuse} (\paraiteisthai\). This common Greek verb is used in various ways, to ask something from one (Mark:15:6|), to deprecate or ask to avert (Hebrews:12:19|), to refuse or decline (Acts:25:11|), to shun or to avoid (2Timothy:2:23|), to beg pardon or to make excuses for not doing or to beg (Luke:14:18ff.|). All these ideas are variations of \aite“\, to ask in the middle voice with \para\ in composition. {The first} (\ho pr“tos\). In order of time. There are three of the "many" ("all"), whose excuses are given, each more flimsy than the other. {I must needs} (\ech“ anagkˆn\). I have necessity. The land would still be there, a strange "necessity." {Have me excused} (\eche me parˆitˆmenon\). An unusual idiom somewhat like the English perfect with the auxiliary "have" and the modern Greek idiom with \ech“\, but certainly not here a Greek periphrasis for \parˆitˆso\. This perfect passive participle is predicate and agrees with \me\. See a like idiom in strkjv@Mark:3:1; strkjv@Luke:12:19| (Robertson, _Grammar_, pp. 902f.). The Latin had a similar idiom, _habe me excusatum_. Same language in verse 19|.

rwp@Luke:14:21 @{Being angry} (\orgistheis\). First aorist (ingressive) passive, becoming angry. {Quickly} (\tache“s\). The dinner is ready and no time is to be lost. The invitation goes still to those in the city. {Streets and lanes} (\tas plateias kai rhumas\). Broadways and runways (broad streets and narrow lanes). {Maimed} (\anapeirous\). Songs:Westcott and Hort for the old word \anapˆrous\, due to itacism (\ei=ˆ\ in pronunciation). The word is compounded of \ana\ and \pˆros\, lame all the way up.

rwp@Luke:14:23 @{The highways and hedges} (\tas hodous kai phragmous\). The public roads outside the city of Judaism just as the streets and lanes were inside the city. The heathen are to be invited this time. {Hedges} is fenced in places from \phrass“\, to fence in (Romans:3:19|). {Compel} (\anagkason\). First aorist active imperative of \anagkaz“\, from \anagkˆ\ (verse 18|). By persuasion of course. There is no thought of compulsory salvation. "Not to use force, but to constrain them against the reluctance which such poor creatures would feel at accepting the invitation of a great lord" (Vincent). As examples of such "constraint" in this verb see strkjv@Matthew:14:22; strkjv@Acts:26:11; strkjv@Galatians:6:12|. {That my house may be filled} (\hina gemisthˆi mou ho oikos\). First aorist passive subjunctive of \gemiz“\, to fill full, old verb from \gem“\, to be full. Effective aorist. Subjunctive with \hina\ in final clause. The Gentiles are to take the place that the Jews might have had (Romans:11:25|). Bengel says: _Nec natura nec gratia patitur vacuum_.

rwp@Luke:14:25 @{And he turned} (\kai strapheis\). Second aorist passive participle of \streph“\, common verb. It is a dramatic act on the part of Jesus, a deliberate effort to check the wild and unthinking enthusiasm of the crowds who followed just to be following. Note "many multitudes" (\ochloi polloi\) and the imperfect tense \suneporeuonto\, were going along with him.

rwp@Luke:14:26 @{Hateth not} (\ou misei\). An old and very strong verb \mise“\, to hate, detest. The orientals use strong language where cooler spirits would speak of preference or indifference. But even so Jesus does not here mean that one must hate his father or mother of necessity or as such, for strkjv@Matthew:15:4| proves the opposite. It is only where the element of choice comes in (cf. strkjv@Matthew:6:24|) as it sometimes does, when father or mother opposes Christ. Then one must not hesitate. The language here is more sharply put than in strkjv@Matthew:10:37|. The \ou\ here coalesces with the verb \misei\ in this conditional clause of the first class determined as fulfilled. It is the language of exaggerated contrast, it is true, but it must not be watered down till the point is gone. In mentioning "and wife" Jesus has really made a comment on the excuse given in verse 20| (I married a wife and so I am not able to come). {And his own life also} (\eti te kai tˆn psuchˆn heautou\). Note \te kai\, both--and. "The \te\ (B L) binds all the particulars into one bundle of _renuncianda_" (Bruce). Note this same triple group of conjunctions (\eti te kai\) in strkjv@Acts:21:28|, "And moreover also," "even going as far as his own life." Martyrdom should be an ever-present possibility to the Christian, not to be courted, but not to be shunned. Love for Christ takes precedence "over even the elemental instinct of self-preservation" (Ragg).

rwp@Luke:14:35 @{Dunghill} (\koprian\). Later word in the _Koin‚_ vernacular. Here only in the N.T., though in the LXX. {Men cast it out} (\ex“ ballousin auto\). Impersonal plural. This saying about salt is another of Christ's repeated sayings (Matthew:5:13; strkjv@Mark:9:50|). Another repeated saying is the one here about having ears to hear (Luke:8:8; strkjv@14:35, strkjv@Matthew:11:15; strkjv@13:43|).

rwp@Luke:15:3 @{This parable} (\tˆn parabolˆn tautˆn\). The Parable of the Lost Sheep (15:3-7|). This is Christ's way of answering the cavilling of these chronic complainers. Jesus gave this same parable for another purpose in another connection (Matthew:18:12-14|). The figure of the Good Shepherd appears also in strkjv@John:10:1-18|. "No simile has taken more hold upon the mind of Christendom" (Plummer). Jesus champions the lost and accepts the challenge and justifies his conduct by these superb stories. "The three Episodes form a climax: The Pasture--the House--the Home; the Herdsman--the Housewife--the Father; the Sheep--the Treasure--the Beloved Son" (Ragg).

rwp@Luke:15:4 @{In the wilderness} (\en tˆi erˆm“i\). Their usual pasturage, not a place of danger or peril. It is the owner of the hundred sheep who cares so much for the one that is lost. He knows each one of the sheep and loves each one. {Go after that which is lost} (\poreuetai epi to apol“los\). The one lost sheep (\apol“los\, second perfect active participle of \apollumi\, to destroy, but intransitive, to be lost). There is nothing more helpless than a lost sheep except a lost sinner. The sheep went off by its own ignorance and folly. The use of \epi\ for the goal occurs also in strkjv@Matthew:22:9; strkjv@Acts:8:26; strkjv@9:11|. {Until he find it} (\he“s heurˆi auto\). Second aorist active subjunctive of \heurisk“\, common verb, with \he“s\, common Greek idiom. He keeps on going (\poreuetai\, linear present middle indicative) until success comes (effective aorist, \heurˆi\).

rwp@Luke:15:6 @{Rejoice with me} (\suncharˆte moi\). Second aorist passive of \sunchair“\, an old and common verb for mutual joy as in strkjv@Phillipians:2:17f|. Joy demands fellowship. Same form in verse 9|. Songs:the shepherd {calls together} (\sunkalei\, note \sun\ again) both his friends and his neighbours. This picture of the Good Shepherd has captured the eye of many artists through the ages.

rwp@Luke:15:7 @{Over one sinner that repenteth} (\epi heni hamart“l“i metanoounti\). The word sinner points to verse 1|. Repenting is what these sinners were doing, these lost sheep brought to the fold. The joy in heaven is in contrast with the grumbling Pharisees and scribes. {More than over} (\ˆ epi\). There is no comparative in the Greek. It is only implied by a common idiom like our "rather than." {Which need no repentance} (\hoitines ou chreian echousin metanoias\). Jesus does not mean to say that the Pharisees and the scribes do not need repentance or are perfect. He for the sake of argument accepts their claims about themselves and by their own words condemns them for their criticism of his efforts to save the lost sheep. It is the same point that he made against them when they criticized Jesus and the disciples for being at Levi's feast (Luke:5:31f.|). They posed as "righteous." Very well, then. That shuts their mouths on the point of Christ's saving the publicans and sinners.

rwp@Luke:15:9 @{Her friends and neighbours} (\tas philas kai geitonas\). Note single article and female friends (feminine article and \philas\). \He“s hou eurˆi\ here as in verse 4|, only \hou\ added after \he“s\ (until which time) as often. {Which I lost} (\hˆn ap“lesa\). First aorist active indicative of \apollumi\. She lost the coin (note article). The shepherd did not lose the one sheep.

rwp@Luke:15:10 @{There is joy} (\ginetai chara\). More exactly, joy arises. Futuristic present of \ginomai\ (cf. \estai\ in verse 7|). {In the presence of the angels of God} (\en“pion t“n aggel“n tou theou\). That is to say, the joy of God himself. The angels are in a sense the neighbours of God.

rwp@Luke:15:12 @{The portion} (\to meros\). The Jewish law alloted one-half as much to the younger son as to the elder, that is to say one-third of the estate (Deuteronomy:21:17|) at the death of the father. The father did not have to abdicate in favour of the sons, but "this very human parable here depicts the impatience of home restraints and the optimistic ambition of youth" (Ragg). {And he divided} (\ho de dieilen\). The second aorist active indicative of \diaire“\, an old and common verb to part in two, cut asunder, divide, but in the N.T. only here and strkjv@1Corinthians:12:11|. The elder son got his share also of the "substance" or property or estate (\tˆs ousias\), "the living" (\ton bion\) as in strkjv@Mark:12:44|, not "life" as in strkjv@Luke:8:14|.

rwp@Luke:15:13 @{Not many days after} (\met' ou pollas hˆmeras\). Literally, after not many days. Luke is fond of this idiom (7:6; strkjv@Acts:1:5|). {Took his journey} (\apedˆmˆsen\). First aorist active indicative of \apodˆme“\ (from \apodˆmos\, away from home). Common verb. In the N.T. here and strkjv@Matthew:21:33; strkjv@25:14; strkjv@Mark:12:1; strkjv@Luke:20:9|. He burned all his bridges behind him, gathering together all that he had. {Wasted} (\dieskorpisen\). First aorist active indicative of \diaskorpiz“\, a somewhat rare verb, the very opposite of "gathered together" (\sunagog“n\). More exactly he scattered his property. It is the word used of winnowing grain (Matthew:25:24|). {With riotous living} (\z“n as“t“s\). Living dissolutely or profligately. The late adverb \as“t“s\ (only here in the N.T.) from the common adjective \as“tos\ (\a\ privative and \s“z“\), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively (_prodigus_ or _perditus_), active probably here.

rwp@Luke:15:14 @{When he had spent} (\dapanˆsantos autou\). Genitive absolute. The verb is here used in a bad sense as in strkjv@James:4:3|. See on \dapanˆ\ ¯Luke:14:28|. {He} (\autos\). Emphasis. {To be in want} (\hustereisthai\). The verb is from \husteros\, behind or later (comparative). We use "fall behind" (Vincent) of one in straitened circumstances. Plummer notes the coincidences of Providence. The very land was in a famine when the boy had spent all.

rwp@Luke:15:15 @{Joined himself} (\ekollˆthˆ\). First aorist passive of \kolla“\, an old verb to glue together, to cleave to. In the N.T. only the passive occurs. He was glued to, was joined to. It is not necessary to take this passive in the middle reflexive sense. {The citizens} (\t“n polit“n\). Curiously enough this common word citizen (\politˆs\ from \polis\, city) is found in the N.T. only in Luke's writings (15:15; strkjv@19:14; strkjv@Acts:21:39|) except in He strkjv@8:11| where it is quoted from strkjv@Jeremiah:38:34|. {To feed swine} (\boskein choirous\). A most degrading occupation for anyone and for a Jew an unspeakable degradation.

rwp@Luke:15:16 @{He would fain have been filled} (\epethumei chortasthˆnai\). Literally, he was desiring (longing) to be filled. Imperfect indicative and first aorist passive infinitive. \Chortasthˆnai\ is from \chortaz“\ and that from \chortos\ (grass), and so to feed with grass or with anything. Westcott and Hort put \gemisai tˆn koilian autou\ in the margin (the Textus Receptus). {With the husks} (\ek t“n kerati“n\). The word occurs here alone in the N.T. and is a diminutive of \keras\ (horn) and so means little horn. It is used in various senses, but here refers to the pods of the carob tree or locust tree still common in Palestine and around the Mediterannean, so called from the shape of the pods like little horns, _Bockshornbaum_ in German or goat's-horn tree. The gelatinous substance inside has a sweetish taste and is used for feeding swine and even for food by the lower classes. It is sometimes called Saint John's Bread from the notion that the Baptist ate it in the wilderness. {No man gave unto him} (\oudeis edidou aut“i\). Imperfect active. Continued refusal of anyone to allow him even the food of the hogs.

rwp@Luke:15:17 @{But when he came to himself} (\eis heauton de elth“n\). As if he had been far from himself as he was from home. As a matter of fact he had been away, out of his head, and now began to see things as they really were. Plato is quoted by Ackerman (_Christian Element in Plato_) as thinking of redemption as coming to oneself. {Hired servants} (\misthioi\). A late word from \misthos\ (hire). In the N.T. only in this chapter. The use of "many" here suggests a wealthy and luxurious home. {Have bread enough and to spare} (\perisseuontai art“n\). Old verb from \perissos\ and that from \peri\ (around). Present passive here, "are surrounded by loaves" like a flood. {I perish} (\eg“ de lim“i h“de apollumai\). Every word here counts: While I on the other hand am here perishing with hunger. It is the linear present middle of \apollumi\. Note \eg“\ expressed and \de\ of contrast.

rwp@Luke:15:20 @{To his father} (\pros ton patera heautou\). Literally, to his own father. He acted at once on his decision. {Yet afar off} (\eti autou makran apechontos\). Genitive absolute. \Makran\ agrees with \hodon\ understood: While he was yet holding off a distant way. This shows that the father had been looking for him to come back and was even looking at this very moment as he came in sight. {Ran} (\dram“n\). Second aorist active participle of the defective verb \trech“\. The eager look and longing of the father. {Kissed} (\katephilˆsen\). Note perfective use of \kata\ kissed him much, kissed him again and again. The verb occurs so in the older Greek.

rwp@Luke:15:23 @{The fatted calf} (\ton moschon ton siteuton\). The calf the fatted one. \Siteuton\ is the verbal adjective of \sileu“\, to feed with wheat (\sitos\). The calf was kept fat for festive occasions, possibly in the hope of the son's return. {Kill} (\thusate\). Not as a sacrifice, but for the feast. {Make merry} (\euphranth“men\). First aorist passive subjunctive (volitive). From \euphrain“\, an old verb from \eu\ (well) and \phrˆn\ (mind).

rwp@Luke:15:24 @{And is alive} (\kai anezˆsen\). First aorist active indicative of \anaza“\, to live again. Literally, he was dead and he came back to life. {He was lost} (\ˆn apol“l“s\, periphrastic past perfect active of \apollumi\ and intransitive, in a lost state) and he was found (\heurethˆ\). He was found, we have to say, but this aorist passive is really timeless, he is found after long waiting (effective aorist) The artists have vied with each other in picturing various items connected with this wonderful parable.

rwp@Luke:15:25 @{As he came and drew nigh} (\h“s erchomenos ˆggisen\). More exactly, "As, coming, he drew nigh," for \erchomenos\ is present middle participle and \ˆggisen\ is aorist active indicative. {Music} (\sumph“nias\). Our word "symphony." An old Greek word from \sumph“nos\ (\sun\, together, and \ph“nˆ\, voice or sound), {harmony, concord}, by a band of musicians. Here alone in the N.T. {And dancing} (\kai chor“n\). An old word again, but here alone in the N.T. Origin uncertain, possibly from \orchos\ by metathesis (\orcheomai\, to dance). A circular dance on the green.

rwp@Luke:15:26 @{Servants} (\paid“n\). Not \douloi\ (bondslaves) as in verse 22|. The Greeks often used \pais\ for servant like the Latin _puer_. It could be either a hired servant (\misthios\, verse 17|) or slave (\doulos\). {He inquired} (\epunthaneto\). Imperfect middle, inquired repeatedly and eagerly. {What these things might be} (\ti an eiˆ tauta\). Not "poor" Greek as Easton holds, but simply the form of the direct question retained in the indirect. See the direct form as the apodosis of a condition of the fourth class in strkjv@Acts:17:18|. In strkjv@Acts:10:17| we have the construction with \an eiˆ\ of the direct retained in the indirect question. Songs:also in strkjv@Luke:1:62|: See Robertson, _Grammar_, p. 1044.

rwp@Luke:15:27 @{Is come} (\hˆkei\). Present indicative active, but a stem with perfect sense, old verb \hˆk“\ retaining this use after perfect tenses came into use (Robertson, _Grammar_, p. 893). {Hath killed} (\ethusen\). Aorist active indicative and literally means, {did kill}. Difficult to handle in English for our tenses do not correspond with the Greek. {Hath received} (\apelaben\). Second aorist active indicative with similar difficulty of translation. Note \apo\ in compositions, like _re-_ in "receive," hath gotten him back (\ap-\). {Safe and sound} (\hugiainonta\). Present active participle of \hugiain“\ from \hugiˆs\, to be in good health. In spite of all that he has gone through and in spite of the father's fears.

rwp@Luke:15:28 @{But he was angry} (\“rgisthˆ\). First aorist (ingressive) passive indicative. But he became angry, he flew into a rage (\orgˆ\). This was the explosion as the result of long resentment towards the wayward brother and suspicion of the father's partiality for the erring son. {Would not go in} (\ouk ˆthelen eiselthein\). Imperfect tense (was not willing, refused) and aorist active (ingressive) infinitive. {Entreated} (\parekalei\). Imperfect tense, he kept on beseeching him.

rwp@Luke:15:29 @{Do I serve thee} (\douleu“ soi\). Progressive present tense of this old verb from \doulos\ (slave) which the elder son uses to picture his virtual slavery in staying at home and perhaps with longings to follow the younger son (Robertson, _Grammar_, p. 879). {Transgressed} (\parˆlthon\). Second aorist active indicative of \parerchomai\, to pass by. Not even once (aorist) in contrast with so many years of service (linear present). {A kid} (\eriphon\). Some MSS. have \eriphion\, diminutive, a little kid. Songs:margin of Westcott and Hort. B has it also in strkjv@Matthew:25:32|, the only other N.T. passage where the word occurs. {That I might make merry} (\hina euphranth“\). Final clause, first aorist passive subjunctive of the same verb used in verses 23,25|.

rwp@Luke:15:32 @{It was meet} (\edei\). Imperfect tense. It expressed a necessity in the father's heart and in the joy of the return that justifies the feasting. \Euphranthˆnai\ is used again (first aorist passive infinitive) and \charˆnai\ (second aorist passive infinitive) is more than mere hilarity, deep-seated joy. The father repeats to the elder son the language of his heart used in verse 24| to his servants. A real father could do no less. One can well imagine how completely the Pharisees and scribes (verse 2|) were put to silence by these three marvellous parables. The third does it with a graphic picture of their own attitude in the case of the surly elder brother. Luke was called a painter by the ancients. Certainly he has produced a graphic pen picture here of God's love for the lost that justifies forever the coming of Christ to the world to seek and to save the lost. It glorifies also soul-saving on the part of his followers who are willing to go with Jesus after the lost in city and country, in every land and of every race.

rwp@Luke:16:1 @{Unto the disciples} (\kai pros tous mathˆtas\). The three preceding parables in chapter 15 exposed the special faults of the Pharisees, "their hard exclusiveness, self-righteousness, and contempt for others" (Plummer). This parable is given by Luke alone. The \kai\ (also) is not translated in the Revised Version. It seems to mean that at this same time, after speaking to the Pharisees (chapter 15), Jesus proceeds to speak a parable to the disciples (16:1-13|), the parable of the Unjust Steward. It is a hard parable to explain, but Jesus opens the door by the key in verse 9|. {Which had a steward} (\hos ˆichen oikonomon\). Imperfect active, continued to have. Steward is house-manager or overseer of an estate as already seen in strkjv@Luke:12:42|. {Was accused} (\dieblˆthˆ\). First aorist indicative passive, of \diaball“\, an old verb, but here only in the N.T. It means to throw across or back and forth, rocks or words and so to slander by gossip. The word implies malice even if the thing said is true. The word \diabolos\ (slanderer) is this same root and it is used even of women, she-devils (1Timothy:3:11|). {That he was wasting} (\h“s diaskorpiz“n\). For the verb see on ¯15:13|. The use of \h“s\ with the participle is a fine Greek idiom for giving the alleged ground of a charge against one. {His goods} (\ta huparchonta autou\). "His belongings," a Lukan idiom.

rwp@Luke:16:2 @{What is this that I hear?} (\ti touto akou“;\). There are several ways of understanding this terse Greek idiom. The Revised Version (above) takes \ti\ to be equal to \ti estin touto ho akou“\; That is a possible use of the predicate \touto\. Another way is to take \ti\ to be exclamatory, which is less likely. Still another view is that \ti\ is " Why": "Why do I hear this about thee?" See strkjv@Acts:14:15| where that is the idiom employed. {Render} (\apodos\). Second aorist active imperative of \apodid“mi\, Give back (and at once). {The account} (\ton logon\). The reckoning or report. Common use of \logos\. {Stewardship} (\oikonomias\). Same root as \oikonomos\ (steward). This demand does not necessarily mean dismissal if investigation proved him innocent of the charges. But the reason given implies that he is to be dismissed: {Thou canst no longer} (\ou gar dunˆi\).

rwp@Luke:16:4 @{I am resolved} (\egn“n\). Second aorist active indicative of \gin“sk“\. A difficult tense to reproduce in English. I knew, I know, I have known, all miss it a bit. It is a burst of daylight to the puzzled, darkened man: I've got it, I see into it now, a sudden solution. {What to do} (\ti poiˆs“\). Either deliberative first aorist active subjunctive or deliberative future active indicative. {When I am put out} (\hotan metastath“\). First aorist passive subjunctive of \methistˆmi\, (\meta, histˆmi\), old verb, to transpose, transfer, remove. He is expecting to be put out. {They may receive me} (\dex“ntai\). First aorist middle subjunctive of \dechomai\, common verb. Subjunctive with final particle \hina\. He wishes to put the debtors under obligation to himself. {Debtors} (\t“n chreophilet“n\). A late word. In the N.T. only here and strkjv@Luke:7:41| from \chreos\, loan, and \opheiletˆs\, debtor. It is probable that he dealt with "each one" separately.

rwp@Luke:16:8 @{His lord commended} (\epˆinesen ho kurios\). The steward's lord praised him though he himself had been wronged again (see verse 1| "wasting his goods"). {The unrighteous steward} (\ton oikonomon tˆs adikias\). Literally, the steward of unrighteousness. The genitive is the case of genus, species, the steward distinguished by unrighteousness as his characteristic. See "the mammon of unrighteousness" in verse 9|. See "the forgetful hearer" in strkjv@James:1:25|. It is a vernacular idiom common to Hebrew, Aramaic, and the _Koin‚_. {Wisely} (\phronim“s\). An old adverb, though here alone in the N.T. But the adjective \phronimos\ from which it comes occurs a dozen times as in strkjv@Matthew:10:16|. It is from \phrone“\ and that from \phrˆn\, the mind (1Corinthians:14:20|), the discerning intellect. Perhaps "shrewdly" or "discreetly" is better here than "wisely." The lord does not absolve the steward from guilt and he was apparently dismissed from his service. His shrewdness consisted in finding a place to go by his shrewdness. He remained the steward of unrighteousness even though his shrewdness was commended. {For} (\hoti\). Probably by this second \hoti\ Jesus means to say that he cites this example of shrewdness because it illustrates the point. "This is the moral of the whole parable. Men of the world in their dealings with men like themselves are more prudent than the children of light in their intercourse with one another" (Plummer). We all know how stupid Christians can be in their co-operative work in the kingdom of God, to go no further. {Wiser than} (\phronim“teroi huper\). Shrewder beyond, a common Greek idiom.

rwp@Luke:16:9 @{By the mammon of unrighteousness} (\ek tou mam“nƒ tˆs adikias\). By the use of what is so often evil (money). In strkjv@Matthew:6:24| mammon is set over against God as in strkjv@Luke:16:13| below. Jesus knows the evil power in money, but servants of God have to use it for the kingdom of God. They should use it discreetly and it is proper to make friends by the use of it. {When it shall fail} (\hotan eklipˆi\). Second aorist active subjunctive with \hotan\, future time. The mammon is sure to fail. {That they may receive you into the eternal tabernacles} (\hina dex“ntai humas eis tas ai“nious skˆnas\). This is the purpose of Christ in giving the advice about their making friends by the use of money. The purpose is that those who have been blessed and helped by the money may give a welcome to their benefactors when they reach heaven. There is no thought here of purchasing an entrance into heaven by the use of money. That idea is wholly foreign to the context. These friends will give a hearty welcome when one gives him mammon here. The wise way to lay up treasure in heaven is to use one's money for God here on earth. That will give a cash account there of joyful welcome, not of purchased entrance.

rwp@Luke:16:10 @{Faithful in a very little} (\pistos en elachist“i\). Elative superlative. One of the profoundest sayings of Christ. We see it in business life. The man who can be trusted in a very small thing will be promoted to large responsibilities. That is the way men climb to the top. Men who embezzle in large sums began with small sums. Verses 10-13| here explain the point of the preceding parables.

rwp@Luke:16:14 @{Who were lovers of money} (\philarguroi huparchontes\). Literally, being lovers of money. \Philarguroi\ is an old word, but in the N.T. only here and strkjv@2Timothy:3:2|. It is from \philos\ and \arguros\. {Heard} (\ˆkouon\). Imperfect active, were listening (all the while Jesus was talking to the disciples (verses 1-13|). {And they scoffed at him} (\kai exemuktˆrizon\). Imperfect active again of \ekmuktˆriz“\. LXX where late writers use simple verb. In the N.T. only here and strkjv@Luke:23:35|. It means to turn out or up the nose at one, to sneer, to scoff. The Romans had a phrase, _naso adunco suspendere_, to hang on the hooked nose (the subject of ridicule). These money-loving Pharisees were quick to see that the words of Jesus about the wise use of money applied to them. They had stood without comment the three parables aimed directly at them (the lost sheep, the lost coin, the lost son). But now they do not remain quiet while they hear the fourth parable spoken to the disciples. No words were apparently spoken, but their eyes, noses, faces were eloquent with a fine disdain.

rwp@Luke:16:18 @{Committeth adultery} (\moicheuei\). Another repeated saying of Christ (Matthew:5:32; strkjv@Mark:10:11f.; strkjv@Matthew:19:9f.|). Adultery remains adultery, divorce or no divorce, remarriage or no marriage.

rwp@Luke:16:22 @{Was borne} (\apenechthˆnai\). First aorist passive infinitive from \apopher“\, a common compound defective verb. The accusative case of general reference (\auton\) is common with the infinitive in such clauses after \egeneto\, like indirect discourse. It is his soul, of course, that was so borne by the angels, not his body. {Into Abraham's bosom} (\eis ton holpon Abraam\). To be in Abraham's bosom is to the Jew to be in Paradise. In strkjv@John:1:18| the Logos is in the bosom of the Father. Abraham, Isaac, and Jacob are in heaven and welcome those who come (Matthew:8:11|; 4Macc. strkjv@14:17). The beloved disciple reclined on the bosom of Jesus at the last passover (John:13:23|) and this fact indicates special favour. Songs:the welcome to Lazarus was unusual. {Was buried} (\etaphˆ\). Second aorist (effective) passive of the common verb \thapt“\. Apparently in contrast with the angelic visitation to the beggar.

rwp@Luke:16:24 @{That he may dip} (\hina bapsˆi\). First aorist active subjunctive of \bapt“\, common verb, to dip. {In water} (\hudatos\). Genitive, the specifying case, water and not something else. {Cool} (\katapsuxˆi\). First aorist active subjunctive of \katapsuch“\, a late Greek compound, to cool off, to make cool. Only here in the N.T. but common in medical books. Note perfective use of \kata-\ (down). A small service that will be welcome. {For I am in anguish} (\hoti odun“mai\). The active has a causative sense to cause intense pain, the middle to torment oneself (Luke:2:48; strkjv@Acts:20:38|), the passive to be translated as here. Common verb, but no other examples in the N.T.

rwp@Luke:16:25 @{Receivedst} (\apelabes\). Second aorist indicative of \apolamban“\, old verb to get back what is promised and in full. See also strkjv@Luke:6:34; strkjv@18:30; strkjv@23:41|. {Evil things} (\ta kaka\). Not "his," but "the evil things" that came upon him. {Thou art in anguish} (\odunƒsai\). Like \kauchƒsai\ in strkjv@Romans:2:17|. They contracted \-aesai\ without the loss of \s\. Common in the _Koin‚_.

rwp@Luke:16:29 @{Let them hear them} (\akousat“san aut“n\). Even the heathen have the evidence of nature to show the existence of God as Paul argues in Romans so that they are without excuse (Romans:1:20f.|).

rwp@Luke:16:31 @{Neither will they be persuaded} (\oud' peisthˆsontai\). First future passive of \peith“\. Gressmann calls attention to the fact that Jesus is saying this in the conclusion of the parable. It is a sharp discouragement against efforts today to communicate with the dead. "Saul was not led to repentance when he saw Samuel at Endor nor were the Pharisees when they saw Lazarus come forth from the tomb. The Pharisees tried to put Lazarus to death and to explain away the resurrection of Jesus" (Plummer). Alford comments on the curious fact that Lazarus was the name of the one who did rise from the dead but whose return from the dead "was the immediate exciting cause of their (Pharisees) crowning act of unbelief."

rwp@Luke:17:2 @{It were well for him} (\lusitelei aut“i\). An old word, but only here in the N.T., from \lusitelˆs\ and this from \lu“\, to pay, and \ta telˆ\, the taxes. Songs:it pays the taxes, it returns expenses, it is profitable. Literally here, "It is profitable for him" (dative case, \aut“i\). Matthew has \sumpherei\ (it is advantageous, bears together for). {If a millstone were hanged} (\ei lithos mulikos perikeitai\). Literally, "if a millstone is hanged." Present passive indicative from \perikeimai\ (to lie or be placed around). It is used as a perfect passive of \peritithˆmi\. Songs:it is a first-class condition, determined as fulfilled, not second-class as the English translations imply. \Mulikos\ is simply a stone (\lithos\), belonging to a mill. Here only in the text of Westcott and Hort, not in strkjv@Mark:9:42| which is like strkjv@Matthew:18:6| \mulos onikos\ where the upper millstone is turned by an ass, which see. {Were thrown} (\erriptai\). Perfect passive indicative from \rhipt“\, old verb. Literally, is thrown or has been thrown or cast or hurled. Mark has \beblˆtai\ and Matthew \katapontisthˆi\, which see, all three verbs vivid and expressive. Rather than (\ˆ\). The comparative is not here expressed before \ˆ\ as one would expect. It is implied in \lusitelei\. See the same idiom in strkjv@Luke:15:7|.

rwp@Luke:17:3 @{If thy brother sin} (\ean hamartˆi\). Second aorist (ingressive) subjunctive in condition of third class.

rwp@Luke:17:4 @{Seven times in a day} (\heptakis tˆs hˆmeras\). Seven times within the day. On another occasion Peter's question (Matthew:18:21|) brought Christ's answer "seventy times seven" (verse 22|), which see. Seven times during the day would be hard enough for the same offender.

rwp@Luke:17:5 @{Increase} (\prosthes\). Second aorist active imperative of \prostithˆmi\, to add to. Bruce thinks that this sounds much like the stereotyped petition in church prayers. A little reflection will show that they should answer the prayer themselves.

rwp@Luke:17:6 @{If ye have} (\ei echete\). Condition of the first class, assumed to be true. {Ye would say} (\elegete an\). Imperfect active with \an\ and so a conclusion (apodosis) of the second class, determined as unfulfilled, a mixed condition therefore. {Sycamine tree} (\sukamin“i\). At the present time both the black mulberry (sycamine) and the white mulberry (sycamore) exist in Palestine. Luke alone in the N.T. uses either word, the sycamine here, the sycamore in strkjv@19:4|. The distinction is not observed in the LXX, but it is observed in the late Greek medical writers for both trees have medicinal properties. Hence it may be assumed that Luke, as a physician, makes the distinction. Both trees differ from the English sycamore. In strkjv@Matthew:17:20| we have "mountain" in place of "sycamine tree." {Be thou rooted up} (\ekriz“thˆti\). First aorist passive imperative as is \phuteuthˆti\. {Would have obeyed} (\hupˆkousen an\). First aorist active indicative with \an\, apodosis of a second-class condition (note aorist tense here, imperfect \elegete\).

rwp@Luke:17:8 @{And will not rather say} (\all' ouk erei\). {But will not say?} \Ouk\ in a question expects the affirmative answer. {Gird thyself} (\periz“samenos\). Direct middle first aorist participle of \periz“nnumi\, to gird around. {Till I have eaten and drunken} (\he“s phag“ kai pi“\). More exactly, till I eat and drink. The second aorist subjunctives are not future perfects in any sense, simply punctiliar action, effective aorist. {Thou shalt eat and drink} (\phagesai kai piesai\). Future middle indicative second person singular, the uncontracted forms \-esai\ as often in the _Koin‚_. These futures are from the aorist stems \ephagon\ and \epion\ without _sigma_.

rwp@Luke:17:12 @{Which stood afar off} (\hoi anestˆsan porr“then\). The margin of Westcott and Hort reads simply \estˆsan\. The compound read by B means "rose up," but they stood at a distance (Leviticus:13:45f.|). The first healing of a leper (5:12-16|) like this is given by Luke only.

rwp@Luke:17:13 @{Lifted up} (\ˆran\). First aorist active of the liquid verb \air“\.

rwp@Luke:17:23 @{Go not away nor follow after them} (\mˆ apelthˆte mˆde di“xˆte\). Westcott and Hort bracket \apelthˆte mˆde\. Note aorist subjunctive with \mˆ\ in prohibition, ingressive aorist. Do not rush after those who set times and places for the second advent. The Messiah was already present in the first advent (verse 21|) though the Pharisees did not know it.

rwp@Luke:17:27 @{They ate, they drank, they married, they were given in marriage} (\ˆsthion, epinon, egamoun, egamizonto\). Imperfects all of them vividly picturing the life of the time of Noah. But the other tenses are aorists (Noah entered \eisˆlthen\, the flood came \ˆlthen\, destroyed \ap“lesen\).

rwp@Luke:17:28 @Note the same sharp contrast between the imperfects here ({ate} \ˆsthion\, {drank} \epinon\, {bought} \ˆgorazon\, {sold} \ep“loun\, {planted} \ephuteuon\, {builded} \“ikodomoun\) and the aorists in verse 29| ({went out} \exˆlthen\, {rained} \ebrexen\, {destroyed} \ap“lesen\).

rwp@Luke:17:30 @{Is revealed} (\apokaluptetai\). Prophetic and futuristic present passive indicative.

rwp@Luke:17:31 @{Let him not go down} (\mˆ katabat“\). Second aorist active imperative of \katabain“\ with \mˆ\ in a prohibition in the third person singular. The usual idiom here would be \mˆ\ and the aorist subjunctive. See strkjv@Mark:13:15f.; strkjv@Matthew:24:17f.| when these words occur in the great eschatological discussion concerning flight before the destruction of Jerusalem. Here the application is "absolute indifference to all worldly interests as the attitude of readiness for the Son of Man" (Plummer).

rwp@Luke:17:34 @{In that night} (\tautˆi tˆi nukti\). More vivid still, "on this night," when Christ comes.

rwp@Luke:18:5 @{Yet} (\ge\). Delicate intensive particle of deep feeling as here. {Because this widow troubleth me} (\dia to parechein moi kopon tˆn chˆran tautˆn\). Literally, because of the furnishing me trouble as to this widow (accusative of general reference with the articular infinitive). {Lest she wear me out} (\hina mˆ hup“piazˆi me\). Some take it that the judge is actually afraid that the widow may come and assault him, literally beat him under the eye. That idea would be best expressed here by the aorist tense.

rwp@Luke:18:7 @{And he is longsuffering} (\makrothumei\). This present active indicative comes in awkwardly after the aorist subjunctive \poiˆsˆi\ after \ou mˆ\, but this part of the question is positive. Probably \kai\ here means "and yet" as so often (John:9:30; strkjv@16:32|, etc.). God delays taking vengeance on behalf of his people, not through indifference, but through patient forbearance.

rwp@Luke:18:8 @{Howbeit} (\plˆn\). It is not clear whether this sentence is also a question or a positive statement. There is no way to decide. Either will make sense though not quite the same sense. The use of \ƒra\ before \heurˆsei\ seems to indicate a question expecting a negative answer as in strkjv@Acts:8:30; strkjv@Romans:14:19|. But here \ƒra\ comes in the middle of the sentence instead of near the beginning, an unusual position for either inferential \ƒra\ or interrogative \ƒra\. On the whole the interrogative \ƒra\ is probably correct, meaning to question if the Son will find a persistence of faith like that of the widow.

rwp@Luke:18:10 @{Stood} (\statheis\). First aorist passive participle of \histˆmi\. Struck an attitude ostentatiously where he could be seen. Standing was the common Jewish posture in prayer (Matthew:6:5; strkjv@Mark:11:25|). {Prayed thus} (\tauta prosˆucheto\). Imperfect middle, was praying these things (given following). {With himself} (\pros heauton\). A soliloquy with his own soul, a complacent recital of his own virtues for his own self-satisfaction, not fellowship with God, though he addresses God. {I thank thee} (\eucharist“ soi\). But his gratitude to God is for his own virtues, not for God's mercies to him. One of the rabbis offers a prayer like this of gratitude that he was in a class by himself because he was a Jew and not a Gentile, because he was a Pharisee and not of the _am-haaretz_ or common people, because he was a man and not a woman. {Extortioners} (\harpages\). An old word, \harpax\ from same root as \harpaz“\, to plunder. An adjective of only one gender, used of robbers and plunderers, grafters, like the publicans (Luke:3:13|), whether wolves (Matthew:7:15|) or men (1Corinthians:5:19f.|). The Pharisee cites the crimes of which he is not guilty. {Or even} (\ˆ kai\). As the climax of iniquity (Bruce), he points to "this publican." Zaccheus will admit robbery (Luke:19:8|). {God} (\ho theos\). Nominative form with the article as common with the vocative use of \theos\ (so verse 13; strkjv@John:20:28|).

rwp@Luke:18:13 @{Standing afar off} (\makrothen hest“s\). Second perfect active participle of \histˆmi\, intransitive like \statheis\ above. But no ostentation as with the Pharisee in verse 11|. At a distance from the Pharisee, not from the sanctuary. {Would not lift} (\ouk ˆthelen oude epƒrai\). Negatives (double) imperfect of {thel“}, was not willing even to lift up, refused to lift (\epƒrai\, first aorist active infinitive of the liquid compound verb, \ep-air“\). Smote (\etupte\). Imperfect active of \tupt“\, old verb, kept on smiting or beating. Worshippers usually lifted up their closed eyes to God. {Be merciful} (\hilasthˆti\). First aorist passive imperative of \hilaskomai\, an old verb, found also in LXX and inscriptions (\exhilaskomai\, Deissmann, _Bible Studies_, p. 224). {A sinner} (\t“i hamart“l“i\). The sinner, not a sinner. It is curious how modern scholars ignore this Greek article. The main point in the contrast lies in this article. The Pharisee thought of others as sinners. The publican thinks of himself alone as the sinner, not of others at all.

rwp@Luke:18:14 @{This man} (\houtos\). This despised publican referred to contemptuously in verse 11| as "this" (\houtos\) publican. {Rather than the other} (\par' ekeinon\). In comparison with (placed beside) that one. A neat Greek idiom after the perfect passive participle \dedikaiomenos\. {For} (\hoti\). This moral maxim Christ had already used in strkjv@14:11|. Plummer pertinently asks: "Why is it assumed that Jesus did not repeat his sayings?"

rwp@Luke:18:15 @{They brought} (\prosepheron\). Imperfect active, they were bringing. Songs:Mark:10:13|. {Their babes} (\ta brephˆ\). Old word for {infants}. Here strkjv@Mark:10:13; strkjv@Matthew:19:13| have \paidia\ (little children). Note "also" (\kai\) in Luke, not in Mark and Matthew. {That he should touch them} (\hina aut“n haptˆtai\). Present middle subjunctive (linear action, repeatedly touch or one after the other), where strkjv@Mark:10:13| has aorist middle subjunctive (\hapsˆtai\). {Rebuked} (\epetim“n\). Imperfect indicative active. Either inchoative began to rebuke, or continued, kept on rebuking. Matthew and Mark have the aorist \epetimˆsan\.

rwp@Luke:18:16 @{Called} (\prosekalesato\). Indirect middle aorist indicative, called the children with their parents to himself and then rebuked the disciples for their rebuke of the parents. The language of Jesus is precisely that of strkjv@Mark:10:14| which see, and nearly that of strkjv@Matthew:19:14| which see also. The plea of Jesus that children be allowed to come to him is one that many parents need to heed. It is a tragedy to think of parents "forbidding" their children or of preachers doing the same or of both being stumbling-blocks to children.

rwp@Luke:18:18 @{Ruler} (\arch“n\). Not in strkjv@Mark:10:17; strkjv@Matthew:19:16|. {What shall I do to inherit?} (\Ti poiˆsas klˆronomˆs“;\). "By doing what shall I inherit?" Aorist active participle and future active indicative. Precisely the same question is asked by the lawyer in strkjv@Luke:10:25|. This young man probably thought that by some one act he could obtain eternal life. He was ready to make a large expenditure for it. {Good} (\agathon\). See on ¯Mark:10:17; strkjv@Matthew:19:16| for discussion of this adjective for absolute goodness. Plummer observes that no Jewish rabbi was called "good" in direct address. The question of Jesus will show whether it was merely fulsome flattery on the part of the young man or whether he really put Jesus on a par with God. He must at any rate define his attitude towards Christ.

rwp@Luke:18:22 @{One thing thou lackest yet} (\eti hen soi leipei\). Literally, one thing still fails thee or is wanting to thee. An old verb with the dative of personal interest. strkjv@Mark:10:21| has here \husterei se\, which see. It was an amazing compliment for one who was aiming at perfection (Matthew:19:21|). The youth evidently had great charm and was sincere in his claims. {Distribute} (\diados\). Second aorist active imperative of \diadid“mi\ (give to various ones, \dia-\). Here Mark and Matthew simply have \dos\ (give). The rest the same in all three Gospels.

rwp@Luke:18:23 @{Became} (\egenˆthˆ\). First aorist passive indicative of \ginomai\. Like his countenance fell (\stugnasas\), in strkjv@Mark:10:22|. {Exceedingly sorrowful} (\perilupos\). Old adjective (\peri, lupˆ\) with perfective use of \peri\. {Very rich} (\plousios sphodra\). Rich exceedingly. Today, a multimillionaire.

rwp@Luke:18:24 @{Shall they enter} (\eisporeuontai\). Present middle indicative, futuristic present.

rwp@Luke:18:30 @{Shall not receive} (\ouchi mˆ labˆi\). Very strong double negative with aorist active subjunctive of \lamban“\. {Manifold more} (\pollaplasiona\). Late Greek word, here alone in the N.T. save strkjv@Matthew:19:29| where Westcott and Hort have it though many MSS. there read \hekatonplasiona\ (a hundredfold) as in strkjv@Mark:10:30|.

rwp@Luke:18:31 @{Took unto him} (\paralab“n\). Second aorist active participle of \paralamban“\. Taking along with himself. Songs:Mark:10:32|. strkjv@Matthew:20:17| adds \kat' idian\ (apart). Jesus is making a special point of explaining his death to the Twelve. {We go up} (\anabainomen\). Present active indicative, we are going up. {Unto the Son of man} (\t“i hui“i tou anthr“pou\). Dative case of personal interest. The position is amphibolous and the construction makes sense either with "shall be accomplished" (\telesthˆsetai\) or "that are written" (\ta gegrammena\), probably the former. Compare these minute details of the prophecy here (verses 32f.|) with the words in strkjv@Mark:10:33f.; strkjv@Matthew:20:18f.|, which see.

rwp@Luke:18:34 @{And they perceived not} (\kai ouk egin“skon\). Imperfect active. They kept on not perceiving. Twice already Luke has said this in the same sentence. {They understood none of these things} (\ouden tout“n sunˆkan\). First aorist active indicative, a summary statement. {This saying was hid from them} (\ˆn to rhˆma touto kekrummenon ap' aut“n\). Past perfect passive indicative (periphrastic), state of completion. It was a puzzling experience. No wonder that Luke tries three times to explain the continued failure of the apostles to understand Jesus. The words of Christ about his death ran counter to all their hopes and beliefs.

rwp@Luke:18:39 @{That he should hold his peace} (\hina sigˆsˆi\). Ingressive aorist subjunctive. That he should become silent; as with \hina si“pˆsˆi\ in strkjv@Mark:10:48|. {The more a great deal} (\poll“i mƒllon\). By much more as in strkjv@Mark:10:48|.

rwp@Luke:18:40 @{Stood} (\statheis\). First aorist passive where strkjv@Mark:10:49; strkjv@Matthew:20:32| have \stas\ (second aorist active) translated "stood still." One is as "still" as the other. The first is that Jesus " stopped." {Be brought} (\achthˆnai\). First aorist infinitive in indirect command.

rwp@Luke:18:41 @{What wilt thou that I should do unto thee?} (\Ti soi theleis poiˆs“;\). Same idiom in strkjv@Mark:10:51; strkjv@Matthew:20:32| which see, the use of \thel“\ without \hina\ with aorist subjunctive (or future indicative). See same references also for \hina anableps“\ "that I may see again" without verb before \hina\. Three uses of \anablep“\ here (verses 41,42,43|).

rwp@Luke:19:4 @{Ran on before} (\prodram“n eis to emprosthen\). Second aorist active participle of \protrech“\ (defective verb). "Before" occurs twice (\pro-\ and \eis to emprosthen\). {Into a sycamore tree} (\epi sukomorean\). From \sukon\, fig, and \moron\, mulberry. The fig-mulberry and quite a different tree from the sycamine tree in strkjv@17:6|, which see. It bore a poor fruit which poor people ate (Amos:7:14|). It was a wide open tree with low branches so that Zacchaeus could easily climb into it. {That way} (\ekeinˆs\). Feminine for \hodos\ (way) is understood. Genitive case with \di\ in composition (\dierchesthai\) or as an adverbial use.

rwp@Luke:19:5 @{Make haste and come down} (\speusas katabˆthi\). Simultaneous aorist active participle (\speusas\) with the second aorist active imperative. "Come down in a hurry."

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:19:11 @{He added and spake} (\prostheis eipen\). Second aorist active participle of \prostithˆmi\ with \eipen\. It is a Hebrew idiom seen also in strkjv@Luke:20:1f.| he added to send (\prosetheto pempsai\) and in strkjv@Acts:12:3| "he added to seize" (\prosetheto sullabein\). This undoubted Hebraism occurs in the N.T. in Luke only, probably due to the influence of the LXX on Luke the Greek Christian. {To appear} (\anaphainesthai\). Present passive infinitive of an old verb to be made manifest, to be shown up. In the N.T. only here and strkjv@Acts:21:3|.

rwp@Luke:19:12 @{To take to himself a kingdom} (\labein heaut“i basileian\). Second aorist active infinitive of \lamban“\ with the dative reflexive \heaut“i\ where the middle voice could have been used. Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.

rwp@Luke:19:13 @{Trade ye herewith till I come} (\pragmateusasthe en h“i erchomai\). First aorist middle imperative of \pragmateuomai\, an old verb from \prƒgma\, business. Here only in the N.T. Westcott and Hort in their text read \pragmateusasthai\, first aorist middle infinitive (\-ai\ and \-e\ were pronounced alike). The infinitive makes it indirect discourse, the imperative direct. {While I am coming} is what \en h“i erchomai\ really means.

rwp@Luke:19:15 @{When he was come back again} (\en t“i epanelthein auton\). "On the coming back again as to him." Luke's favourite idiom of the articular infinitive after \en\ and with the accusative of general reference. {Had given} (\ded“kei\). Past perfect active indicative without augment of \did“mi\. {That he might know} (\hina gnoi\). Second aorist active subjunctive of \ginosk“\. The optative would be \gnoiˆ\.

rwp@Luke:19:17 @{Have thou authority} (\isthi exousian ech“n\). Periphrastic present active imperative. Keep on having authority.

rwp@Luke:19:25 @{And they said unto him} (\kai eipan aut“i\). Probably the eager audience who had been listening to this wonderful parable interrupted Jesus at this point because of this sudden turn when the one pound is given to the man who has ten pounds. If so, it shows plainly how keenly they followed the story which Jesus was giving because of their excitement about the kingdom (Luke:19:11|).

rwp@Luke:19:27 @{Reign} (\basileusai\). First aorist active infinitive, ingressive aorist, come to rule. {Slay} (\katasphaxate\). First aorist active imperative of \katasphaz“\, to slaughter, an old verb, but only here in the N.T.

rwp@Luke:19:35 @{Set Jesus thereon} (\epebibasan ton Iˆsoun\). First aorist active. Old verb, to cause to mount, causative verb from \bain“\, to go. In the N.T. only here and strkjv@Luke:10:34; strkjv@Acts:23:24|.

rwp@Luke:19:38 @{The king cometh} (\ho erchomenos, ho basileus\). The Messianic hopes of the people were now all ablaze with expectation of immediate realization. A year ago in Galilee he had frustrated their plans for a revolutionary movement "to take him by force to make him king" (John:6:15|). The phrase "the coming king" like "the coming prophet" (John:6:14; strkjv@Deuteronomy:18:15|) expressed the hope of the long-looked-for Messiah. They are singing from the Hallel in their joy that Jesus at last is making public proclamation of his Messiahship. {Peace in heaven, and glory in the highest} (\en ouran“i eirˆnˆ kai doxa en hupsistois\). This language reminds one strongly of the song of the angels at the birth of Jesus (Luke:2:14|). strkjv@Mark:11:10; strkjv@Matthew:21:9| have "Hosannah in the highest."

rwp@Luke:19:40 @{If these shall hold their peace} (\ean houtoi si“pˆsousin\). A condition of the first class, determined as fulfilled. The use of \ean\ rather than \ei\ cuts no figure in the case (see strkjv@Acts:8:31; strkjv@1Thessalonians:3:8; strkjv@1John:5:15|). The kind of condition is determined by the mode which is here indicative. The future tense by its very nature does approximate the aorist subjunctive, but after all it is the indicative. {The stones will cry out} (\hoi lithoi kraxousin\). A proverb for the impossible happening.

rwp@Luke:19:41 @{Wept} (\eklausen\). Ingressive aorist active indicative, burst into tears. Probably audible weeping.

rwp@Luke:19:42 @{If thou hadst known} (\ei egn“s\). Second aorist active indicative of \gin“sk“\. Second-class condition, determined as unfulfilled. {Even thou} (\kai su\). Emphatic position of the subject. {But now} (\nun de\). Aposiopesis. The conclusion is not expressed and the sudden breaking off and change of structure is most impressive. {They are hid} (\ekrubˆ\). Second aorist passive indicative of \krupt“\, common verb, to hide.

rwp@Luke:19:45 @{Began to cast out} (\ˆrxato ekballein\). Songs:Mark:11:15| whereas strkjv@Matthew:21:12| has simply "he cast out." See Mark and Matthew for discussion of this second cleansing of the temple at the close of the public ministry in relation to the one at the beginning in strkjv@John:2:14-22|. There is nothing gained by accusing John or the Synoptics of a gross chronological blunder. There was abundant time in these three years for all the abuses to be revived.

rwp@Luke:19:48 @{They could not find} (\ouch hˆuriskon\). Imperfect active. They kept on not finding. {What they might do} (\to ti poiˆs“sin\). First aorist active deliberative subjunctive in a direct question retained in the indirect. Note the article \to\ (neuter accusative) with the question. {Hung upon him} (\exekremeto autou\). Imperfect middle of \ekkremamai\, an old verb (\mi\ form) to hang from, here only in the N.T. The form is an \omega\ form from \ekkremomai\, a constant tendency to the \omega\ form in the _Koin‚_. It pictures the whole nation (save the leaders in verse 47|) hanging upon the words of Jesus as if in suspense in mid-air, rapt attention that angered these same leaders. Tyndale renders it "stuck by him."

rwp@Luke:20:1 @{On one of the days} (\en miƒi t“n hˆmer“n\). Luke's favourite way of indicating time. It was the last day of the temple teaching (Tuesday). strkjv@Luke:20:1-19| is to be compared with strkjv@Mark:11:27-12:12; strkjv@Matthew:21:23-46|. {There came upon him} (\epestˆsan\). Second aorist active indicative, ingressive aorist of \ephistˆmi\, old and common verb, stood up against him, with the notion of sudden appearance. These leaders (cf. strkjv@19:47|) had determined to attack Jesus on this morning, both Sadducees (chief priests) and Pharisees (scribes), a formal delegation from the Sanhedrin.

rwp@Luke:20:2 @{Tell us} (\eipon hˆmin\). Luke adds these words to what Mark and Matthew have. Second aorist active imperative for the old form \eipe\ and with ending \-on\ of the first aorist active. Westcott and Hort punctuate the rest of the sentence as an indirect question after \eipon\, but the Revised Version puts a semicolon after "us" and retains the direct question. The Greek manuscripts have no punctuation.

rwp@Luke:20:5 @{They reasoned with themselves} (\sunelogisanto\). First aorist middle of \sullogizomai\, to bring together accounts, an old word, only here in the N.T. Mark and Matthew have \dielogizonto\ (imperfect middle of \dialogizomai\, a kindred verb, to reckon between one another, confer). This form (\dielogizonto\) in verse 14| below. {If we shall say} (\ean eip“men\). Third-class condition with second aorist active subjunctive. Suppose we say! Songs:in verse 6|.

rwp@Luke:20:9 @{Vineyard} (\ampel“na\). Late word from \ampelos\ (vine), place of vines. Songs:in strkjv@Mark:12:1; strkjv@Matthew:21:33|. {Let it out} (\exedeto\). Second aorist middle of \ekdid“mi\, but with variable vowel \e\ in place of \o\ of the stem \do\ (\exedoto\). Same form in Mark and Matthew. {For a long time} (\chronous hikanous\). Accusative of extent of time, considerable times or periods of time. Not in Mark and Matthew, though all three have \apedˆmˆsen\ (went off from home). See on ¯Luke:7:6| for \hikanos\.

rwp@Luke:20:10 @{At the season} (\kair“i\). The definite season for the fruit like \ho kairos t“n karp“n\ (Matthew:21:34|). That they should give (\hina d“sousin\). Future indicative with \hina\ for purpose like the aorist subjunctive, though not so frequent.

rwp@Luke:20:12 @{They wounded} (\traumatisantes\). First aorist active participle of \traumatiz“\. An old verb, from \trauma\, a wound, but in the N.T. only here and strkjv@Acts:19:16|.

rwp@Luke:20:13 @{What shall I do?} (\Ti poiˆs“;\). Deliberative future indicative or aorist subjunctive (same form). This detail only in Luke. Note the variations in all three Gospels. All three have "will reverence" (\entrapˆsontai\) for which see Matthew and Mark. {It may be} (\is“s\). Perhaps, from \isos\, equal. Old adverb, but only here in the N.T.

rwp@Luke:20:14 @{That the inheritance may be ours} (\hina hˆm“n genˆtai hˆ klˆronomia\). That the inheritance may become (\genˆtai\, second aorist middle subjunctive of \ginomai\). Here strkjv@Matthew:21:39| has \sch“men\ "let us get, ingressive aorist active subjunctive." Cf. \ech“men\, present subjunctive of the same verb \ech“\ in strkjv@Romans:5:1; strkjv@Mark:12:7| has "and it will be ours" (\estai\).

rwp@Luke:20:17 @{He looked upon them} (\emblepsas autois\). Not in Mark and Matthew. First aorist active participle of \emblep“\, to look on. It was a piercing glance. The scripture quoted is from strkjv@Psalms:118:22| and is in strkjv@Mark:11:10; strkjv@Matthew:21:42|, which see for the inverted attraction of the case \lithon\ (stone) to that of the relative \hon\ (which).

rwp@Luke:20:19 @{To lay hands on him} (\epibalein ep' auton tas cheiras\). Second aorist active infinitive of \epiball“\, an old verb and either transitively as here or intransitively as in strkjv@Mark:4:37|. Vivid picture here where strkjv@Mark:12:12; strkjv@Matthew:21:46| has "to seize" (\kratˆsai\). {In that very hour} (\en autˆi tˆi h“rƒi\). Luke's favourite idiom, in the hour itself. Not in Mark or Matthew and shows that the Sanhedrin were angry enough to force the climax then. {And they feared} (\kai ephobˆthˆsan\). Adversative use of \kai\ = but they feared. Hence they refrained. {For they perceived} (\egn“san gar\). The reason for their rage. Second aorist active indicative of \gin“sk“\. {Against them} (\pros autous\). As in strkjv@Mark:12:12|. The cap fitted them and they saw it.

rwp@Luke:20:20 @{They watched him} (\paratˆrˆsantes\). First aorist active participle of \paratˆre“\, a common Greek verb to watch on the side or insidiously or with evil intent as in strkjv@Luke:6:7| (\paretˆrounto\) of the scribes and Pharisees. See on ¯Mark:3:2|. There is no "him" in the Greek. They were watching their chance. {Spies} (\enkathetous\). An old verbal adjective from \enkathiˆmi\, to send down in or secretly. It means liers in wait who are suborned to spy out, one who is hired to trap one by crafty words. Only here in the N.T. {Feigned themselves} (\hupokrinomenous heautous\). Hypocritically professing to be "righteous" (\dikaious\). "They posed as scrupulous persons with a difficulty of conscience" (Plummer). {That they might take hold of his speech} (\hina epilab“ntai autou logou\). Second aorist middle of \epilamban“\, an old verb for seizing hold with the hands and uses as here the genitive case. These spies are for the purpose of (\hina\) catching hold of the talk of Jesus if they can get a grip anywhere. This is their direct purpose and the ultimate purpose or result is also stated, "so as to deliver him up" (\h“ste paradounai auton\). Second aorist active infinitive of \paradid“mi\, to hand over, to give from one's side to another. The trap is all set now and ready to be sprung by these "spies." {Of the governor} (\tou hˆgemonos\). The Sanhedrin knew that Pilate would have to condemn Jesus if he were put to death. Songs:then all their plans focus on this point as the goal. Luke alone mentions this item here.

rwp@Luke:20:23 @{Perceived} (\katanoˆsas\). From \katanoe“\, to put the mind down on. Mark has \eid“s\, "knowing," and Matthew \gnous\, coming to know or grasping (second aorist active participle of \gin“sk“\). {Craftiness} (\panourgian\). Old word for doing any deed. Matthew has "wickedness" (\ponˆrian\) and Mark "hypocrisy" (\hupokrisin\). Unscrupulous they certainly were. They would stoop to any trick and go the limit.

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

rwp@Luke:20:33 @{Had her} (\eschon\). Constative second aorist indicative of \ech“\ including all seven seriatim. Songs:Matthew:22:28; strkjv@Mark:12:33| {To wife} (\gunaika\). As wife, accusative in apposition with "her."

rwp@Luke:20:36 @{Equal unto the angels} (\isaggeloi\). A rare and late word from \isos\, equal, and \aggelos\. Only here in the N.T. Mark and Matthew have "as angels" (\h“s aggeloi\). Angels do not marry, there is no marriage in heaven. {Sons of God, being sons of the resurrection} (\huioi theou tˆs anastase“s huioi ontes\). This Hebraistic phrase, "sons of the resurrection" defines "sons of God" and is a direct answer to the Sadducees.

rwp@Luke:20:41 @{How say they?} (\P“s legousin;\). The Pharisees had rallied in glee and one of their number, a lawyer, had made a feeble contribution to the controversy which resulted in his agreement with Jesus and in praise from Jesus (Mark:12:28-34; strkjv@Matthew:27:34-40|). Luke does not give this incident which makes it plain that by "they say" (\legousin\) Jesus refers to the Pharisees (rabbis, lawyers), carrying on the discussion and turning the tables on them while the Pharisees are still gathered together (Matthew:22:41|). The construction with \legousin\ is the usual infinitive and the accusative in indirect discourse. By "the Christ" (\ton Christon\) "the Messiah" is meant.

rwp@Luke:20:42 @{For David himself} (\autos gar Daueid\). This language of Jesus clearly means that he treats David as the author of strkjv@Psalms:110|. The inspiration of this Psalm is expressly stated in strkjv@Mark:12:36; strkjv@Matthew:22:43| (which see) and the Messianic character of the Psalm in all three Synoptics who all quote the LXX practically alike. Modern criticism that denies the Davidic authorship of this Psalm has to say either that Jesus was ignorant of the fact about it or that he declined to disturb the current acceptation of the Davidic authorship. Certainly modern scholars are not agreed on the authorship of strkjv@Psalms:110|. Meanwhile one can certainly be excused for accepting the natural implication of the words of Jesus here, "David himself." {In the book of the Psalms} (\en bibl“i Psalm“n\). Compare strkjv@3:4| "in the book of the words of Isaiah the prophet."

rwp@Luke:20:44 @{David therefore} (\Daueid oun\). Without \ei\ as in strkjv@Matthew:22:45|. On the basis of this definite piece of exegesis (\oun\, therefore) Jesus presses the problem (\p“s\, how) for an explanation. The deity and the humanity of the Messiah in strkjv@Psalms:110| are thus set forth, the very problems that disturbed the rabbis then and that upset many critics today.

rwp@Luke:20:45 @{In the hearing of all the people} (\akouontos pantos tou laou\). Genitive absolute, "while all the people were listening" (present active participle). That is the time to speak. The details in this verse and verse 47| are precisely those given in strkjv@Mark:12:38f.|, which see for discussion of details. strkjv@Matthew:23:1-39| has a very full and rich description of this last phase of the debate in the temple where Jesus drew a full-length portrait of the hypocrisy of the Pharisees and scribes in their presence. It was a solemn climax to this last public appearance of Christ in the temple when Jesus poured out the vials of his indignation as he had done before (Matthew:16:2; strkjv@Luke:11:37-54; 12-1|).

rwp@Luke:21:4 @{All these did cast} (\pantes houtoi ebalon\). Constative second aorist active indicative covering the whole crowd except the widow. {Living} (\bion\). Livelihood as in strkjv@Mark:12:44|, not \z“ˆn\, principle of life.

rwp@Luke:21:5 @{As some spake} (\tin“n legont“n\). Genitive absolute. The disciples we know from strkjv@Mark:13:1; strkjv@Matthew:24:1|. {How} (\hoti\). Literally, "that." {It was adorned} (\kekosmˆtai\). Perfect passive indicative, state of completion, stands adorned, tense retained in indirect discourse, though English has to change it. \Kosme“\, old and common verb for orderly arrangement and adorning. {With goodly stones and offerings} (\lithois kalois kai anathˆmasin\). Instrumental case. Some of these stones in the substructure were enormous. "The columns of the cloister or portico were monoliths of marble over forty feet high" (Plummer). Cf. Josephus, _War_, V.5. The word \anathˆma\ (here only in the N.T.) is not to be confused with \anathema\ from the same verb \anatithˆmi\, but which came to mean a curse (Galatians:1:8; strkjv@Acts:23:14|). Songs:\anathema\ came to mean devoted in a bad sense, \anathˆma\ in a good sense. "Thus _knave_, lad, becomes a _rascal; villain_, a _farmer_, becomes a _scoundrel; cunning_, _skilful_, becomes _crafty_" (Vincent). These offerings in the temple were very numerous and costly (2Macc. strkjv@3:2-7) like the golden vine of Herod with branches as tall as a man (Josephus, _Ant_. XV. ii.3).

rwp@Luke:21:6 @{As for these things} (\tauta\). Accusative of general reference. {One stone upon another} (\lithos epi lith“i\). Stone upon stone (locative). Here both strkjv@Mark:13:2; strkjv@Matthew:24:2| have \epi lithon\ (accusative). Instead of \ouk aphethˆsetai\ (future passive) they both have \ou mˆ aphethˆi\ (double negative with aorist passive subjunctive). It was a shock to the disciples to hear this after the triumphal entry.

rwp@Luke:21:8 @{That ye be not led astray} (\mˆ planˆthˆte\). First aorist passive subjunctive with \mˆ\ (lest). This verb \plana“\ occurs here only in Luke though often in the rest of the N.T. (as strkjv@Matthew:24:4,5,11,24|, which see). Our word _planet_ is from this word. {The time is at hand} (\ho kairos ˆggiken\). Just as John the Baptist did of the kingdom (Matthew:3:2|) and Jesus also (Mark:1:15|). {Go ye not after them} (\mˆ poreuthˆte opis“ aut“n\). First aorist passive subjunctive with \mˆ\. A needed warning today with all the false cries in the religious world.

rwp@Luke:21:9 @{Be not terrified} (\mˆ ptoˆthˆte\). First aorist passive subjunctive with \mˆ\ from \ptoe“\ an old verb to terrify, from \ptoa\, terror. In the N.T. only here and strkjv@Luke:24:37|. {First} (\Pr“ton\). It is so easy to forget this and to insist that the end is "immediately" in spite of Christ's explicit denial here. See strkjv@Matthew:24:4-42; strkjv@Mark:13:1-37| for discussion of details for strkjv@Luke:21:8-36|, the great eschatological discourse of Jesus

rwp@Luke:21:12 @{But before all these things} (\pro de tout“n pant“n\). In strkjv@Mark:13:8; strkjv@Matthew:24:8| these things are termed "the beginning of travail." That may be the idea here. Plummer insists that priority of time is the point, not magnitude. {Bringing you} (\apagomenous\). Present passive participle from \apag“\, an old verb to lead off or away. But here the participle is in the accusative plural, not the nominative like \paradidontes\ (present active participle, delivering you up), agreeing with \humas\ not expressed the object of \paradidontes\, "you being brought before or led off." "A technical term in Athenian legal language" (Bruce).

rwp@Luke:21:13 @{It shall turn unto you} (\apobˆsetai humin\). Future middle of \apobain“\. It will come off, turn out for you (dative of advantage). {For a testimony} (\eis marturion\). To their loyalty to Christ. Besides, "the blood of the martyrs is the seed of the church."

rwp@Luke:21:14 @{Not to meditate beforehand} (\mˆ promeletƒin\). The classical word for conning a speech beforehand. strkjv@Mark:13:11| has \promerimna“\, a later word which shows previous anxiety rather than previous preparation. {How to answer} (\apologˆthˆnai\). First aorist passive infinitive. It is the preparation for the speech of defence (apology) that Jesus here forbids, not the preparation of a sermon.

rwp@Luke:21:15 @{Your adversaries} (\hoi antikeimenoi humin\). Those who stand against, line up face to face with (note \anti-\). {To withstand or to gainsay} (\antistˆnai ˆ anteipein\). Two second aorist active infinitives with \anti-\ in composition again. But these "antis" will go down before the power of Christ.

rwp@Luke:21:17 @{Not a hair of your head shall perish} (\thrix ek tˆs kephalˆs hum“n ou mˆ apolˆtai\). Only in Luke. Second aorist middle subjunctive of \apollumi\ with \ou mˆ\ (double negative). Jesus has just said that some they will put to death. Hence it is spiritual safety here promised such as Paul claimed about death in strkjv@Phillipians:1:21|.

rwp@Luke:21:20 @{Compassed with armies} (\kukloumenˆn hupo stratoped“n\). Present passive participle of \kuklo“\, to circle, encircle, from \kuklos\, circle. Old verb, but only four times in N.T. The point of this warning is the present tense, being encircled. It will be too late after the city is surrounded. It is objected by some that Jesus, not to say Luke, could not have spoken (or written) these words before the Roman armies came. One may ask why not, if such a thing as predictive prophecy can exist and especially in the case of the Lord Jesus. The word \stratoped“n\ (\stratos\, army, \pedon\, plain) is a military camp and then an army in camp. Old word, but only here in the N.T. {Then know} (\tote gn“te\). Second aorist active imperative of \gin“sk“\. Christians did flee from Jerusalem to Pella before it was too late as directed in strkjv@Luke:21:21; strkjv@Mark:13:14f.; strkjv@Matthew:24:16f|.

rwp@Luke:21:24 @{Edge of the sword} (\stomati machairˆs\). Instrumental case of \stomati\ which means "mouth" literally (Genesis:34:26|). This verse like the close of verse 22| is only in Luke. Josephus (_War_, VI. 9.3) states that 1,100,000 Jews perished in the destruction of Jerusalem and 97,000 were taken captive. Surely this is an exaggeration and yet the number must have been large. {Shall be led captive} (\aichmal“tisthˆsontai\). Future passive of \aichmal“tiz“\ from \aichmˆ\, spear and \hal“tos\ (\haliskomai\). Here alone in the literal sense in the N.T. {Shall be trodden under foot} (\estai patoumenˆ\). Future passive periphrastic of \pate“\, to tread, old verb. {Until the times of the Gentiles be fulfilled} (\achri hou plˆr“th“sin kairoi ethn“n\). First aorist passive subjunctive with \achri hou\ like \he“s hou\. What this means is not clear except that Paul in strkjv@Romans:11:25| shows that the punishment of the Jews has a limit. The same idiom appears there also with \achri hou\ and the aorist subjunctive.

rwp@Luke:21:25 @{Distress} (\sunochˆ\). From \sunech“\. In the N.T. only here and strkjv@2Corinthians:2:4|. Anguish. {In perplexity} (\en aporiƒi\). State of one who is \aporos\, who has lost his way (\a\ privative and \poros\). Here only in the N.T. though an old and common word. {For the roaring of the sea} (\ˆchous thalassˆs\). Our word echo (Latin _echo_) is this word \ˆchos\, a reverberating sound. Sense of rumour in strkjv@Luke:4:37|. {Billows} (\salou\). Old word \salos\ for the swell of the sea. Here only in the N.T.

rwp@Luke:21:28 @{Look up} (\anakupsate\). First aorist active imperative of \anakupt“\, to raise up. Here of the soul as in strkjv@John:8:7,10|, but in strkjv@Luke:13:11| of the body. These the only N.T. examples of this common verb. {Redemption} (\apolutr“sis\). Act of redeeming from \apolutro“\. The final act at the second coming of Christ, a glorious hope.

rwp@Luke:21:30 @{Shoot forth} (\probal“sin\). Second aorist active subjunctive of \proball“\, common verb, but in the N.T. only here and strkjv@Acts:19:33|. {Summer} (\theros\). Not harvest, but summer. Old word, but in the N.T. only here (Mark:13:28; strkjv@Matthew:24:32|).

rwp@Luke:21:32 @{This generation} (\hˆ genea hautˆ\). Naturally people then living. {Shall not pass away} (\ou mˆ parelthˆi\). Second aorist active subjunctive of \parerchomai\. Strongest possible negative with \ou mˆ\. {Till all things be accomplished} (\he“s an panta genˆtai\). Second aorist middle subjunctive of \ginomai\ with \he“s\, common idiom. The words give a great deal of trouble to critics. Some apply them to the whole discourse including the destruction of the temple and Jerusalem, the second coming and the end of the world. Some of these argue that Jesus was simply mistaken in his eschatology, some that he has not been properly reported in the Gospels. Others apply them only to the destruction of Jerusalem which did take place in A.D. 70 before that generation passed away. It must be said for this view that it is not easy in this great eschatological discourse to tell clearly when Jesus is discussing the destruction of Jerusalem and when the second coming. Plummer offers this solution: "The reference, therefore, is to the destruction of Jerusalem regarded as the type of the end of the world."

rwp@Luke:21:34 @{Lest haply your hearts be overcharged} (\mˆ pote barˆth“sin hai kardiai hum“n\). First aorist passive subjunctive of \bare“\, an old verb to weigh down, depress, with \mˆ pote\. {With surfeiting} (\en krepalˆi\). A rather late word, common in medical writers for the nausea that follows a debauch. Latin _crapula_, the giddiness caused by too much wine. Here only in the N.T. {Drunkenness} (\methˆi\). From \methu\ (wine). Old word but in the N.T. only here and strkjv@Romans:13:13; strkjv@Galatians:5:21|. {Cares of this life} (\merimnais bi“tikais\). Anxieties of life. The adjective \bi“tikos\ is late and in the N.T. only here and strkjv@1Corinthians:6:3f|. {Come on you} (\epistˆi\). Second aorist active subjunctive of \ephistˆmi\, ingressive aorist. Construed also with \mˆ pote\. {Suddenly} (\ephnidios\). Adjective in predicate agreeing with \hˆmera\ (day). {As a snare} (\h“s pagis\). Old word from \pˆgnumi\, to make fast a net or trap. Paul uses it several times of the devil's snares for preachers (1Timothy:3:7; strkjv@2Timothy:2:26|).

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

rwp@Luke:22:2 @{Sought} (\ezˆtoun\). Imperfect active of \zˆte“\, were seeking, conative imperfect. {How they might put him to death} (\to p“s anel“sin auton\). Second aorist active deliberative subjunctive (retained in indirect question) of \anaire“\, to take up, to make away with, to slay. Common in Old Greek. Luke uses it so here and in strkjv@23:32| and eighteen times in the Acts, a favourite word with him. Note the accusative neuter singular article \to\ with the whole clause, "as to the how, etc." {For they feared} (\ephobounto gar\). Imperfect middle describing the delay of the "how." The triumphal entry and the temple speeches of Jesus had revealed his tremendous power with the people, especially the crowds from Galilee at the feast. They were afraid to go on with their plan to kill him at the feast.

rwp@Luke:22:3 @{Satan entered into Judas} (\eisˆlthen eis Ioudan\). Ingressive aorist active indicative. Satan was now renewing his attack on Jesus suspended temporarily (Luke:4:13|) "until a good chance." He had come back by the use of Simon Peter (Mark:8:33; strkjv@Matthew:16:23|). The conflict went on and Jesus won ultimate victory (Luke:10:18|). Now Satan uses Judas and has success with him for Judas allowed him to come again and again (John:13:27|). Judas evidently opened the door to his heart and let Satan in. Then Satan took charge and he became a devil as Jesus said (John:6:70|). This surrender to Satan in no way relieves Judas of his moral responsibility.

rwp@Luke:22:4 @{Went away} (\apelth“n\). Second aorist active participle of \aperchomai\. He went off under the impulse of Satan and after the indignation over the rebuke of Jesus at the feast in Simon's house (John:12:4-6|). {Captains} (\stratˆgois\). Leaders of the temple guards (Acts:4:1|), the full title, "captains of the temple," occurs in verse 52|. {How he might deliver him unto them} (\to p“s autois parad“i auton\). The same construction as in verse 2|, the article \to\ with the indirect question and deliberative subjunctive second aorist active (\parad“i\).

rwp@Luke:22:5 @{Were glad} (\echarˆsan\). Second aorist passive indicative of \chair“\ as in strkjv@Mark:14:11|. Ingressive aorist, a natural exultation that one of the Twelve had offered to do this thing. {Covenanted} (\sunethento\). Second aorist indicative middle of \suntithˆmi\. An old verb to put together and in the middle with one another. In the N.T. outside of strkjv@John:9:22| only in Luke (here and strkjv@Acts:23:20; strkjv@24:9|). Luke only mentions "money" (\argurion\), but not "thirty pieces" (Matthew:26:15|).

rwp@Luke:22:7 @{The day of unleavened bread came} (\ˆlthen hˆ hˆmera t“n azum“n\). The day itself came, not simply was drawing nigh (verse 1|). {Must be sacrificed} (\edei thuesthai\). This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Exodus:12:6|). The controversy about the day when Christ ate the last passover meal has already been discussed (Matthew:26:17; strkjv@Mark:14:12|). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 P.M. (beginning of Friday). The five passages in John (13:1f.; strkjv@13:27; strkjv@18:28; strkjv@19:14; strkjv@19:31|) rightly interpreted teach the same thing as shown in my _Harmony of the Gospels for Students of the Life of Christ_ (pp.279-284).

rwp@Luke:22:9 @{Where wilt thou that we make ready?} (\Pou theleis hetoimas“men;\). Deliberative first aorist active subjunctive without \hina\ after \theleis\, perhaps originally two separate questions.

rwp@Luke:22:11 @{Goodman of the house} (\oikodespotˆi\). Master of the house as in strkjv@Mark:14:14; strkjv@Matthew:10:25|. A late word for the earlier \despotˆs oikou\. {I shall eat} (\phag“\). Second aorist futuristic (or deliberative) subjunctive as in strkjv@Mark:14:14|.

rwp@Luke:22:13 @{He had said} (\eirˆkei\). Past perfect active indicative of \eipon\ where strkjv@Mark:14:16| has \eipen\ (second aorist).

rwp@Luke:22:14 @{Sat down} (\anepesen\). Reclined, fell back (or up). Second aorist active of \anapipt“\.

rwp@Luke:22:15 @{With desire I have desired} (\epithumiƒi epethumˆsa\). A Hebraism common in the LXX. Associative instrumental case of substantive and first aorist active indicative of same like a cognate accusative. Peculiar to Luke is all this verse. See this idiom in strkjv@John:3:29; strkjv@Acts:4:17|. {Before I suffer} (\pro tou me pathein\). Preposition \pro\ with articular infinitive and accusative of general reference, "before the suffering as to me." \Pathein\ is second aorist active infinitive of \pasch“\.

rwp@Luke:22:16 @{Until it be fulfilled} (\he“s hotou plˆr“thˆi\). First aorist passive subjunctive of \plˆro“\ with \he“s\ (\hotou\), the usual construction about the future. It seems like a Messianic banquet that Jesus has in mind (cf. strkjv@14:15|).

rwp@Luke:22:17 @{He received a cup} (\dexamenos potˆrion\). This cup is a diminutive of \potˆr\. It seems that this is still one of the four cups passed during the passover meal, though which one is uncertain. It is apparently just before the formal introduction of the Lord's Supper, though he gave thanks here also (\eucharistˆsas\). It is from this verb \euchariste“\ (see also verse 19|) that our word Eucharist comes. It is a common verb for giving thanks and was used also for "saying grace" as we call it.

rwp@Luke:22:18 @{The fruit of the vine} (\tou genˆmatos tˆs ampelou\). Songs:Mark:14:25; strkjv@Matthew:26:29| and not \oinos\ though it was wine undoubtedly. But the language allows anything that is "the fruit of the vine." {Come} (\elthˆi\). Second aorist active subjunctive with \he“s\ as in verse 16|. Here it is the consummation of the kingdom that Jesus has in mind, for the kingdom had already come.

rwp@Luke:22:31 @{Asked to have you} (\exˆitˆsato\). First aorist indirect middle indicative of \exaite“\, an old verb to beg something of one and (middle) for oneself. Only here in the N.T. The verb is used either in the good or the bad sense, but it does not mean here "obtained by asking" as margin in Revised Version has it. {That he might sift you} (\tou siniasai\). Genitive articular infinitive of purpose. First aorist active infinitive of \siniaz“\, to shake a sieve, to sift, from \sinion\, a winnowing fan. Later word. Here only in the N.T.

rwp@Luke:22:32 @{That thy faith fail not} (\hina mˆ eklipˆi he pistis mou\). Second aorist active subjunctive of purpose with \hina\ after \edeˆthˆn\ ({I prayed}) of \ekleip“\, old verb. Our word _eclipse_ is this word. Evidently Jesus could not keep Satan from attacking Peter. He had already captured Judas. Did he not repeatedly attack Jesus? But he could and did pray for Peter's faith and his praying won in the end, though Peter stumbled and fell. {And do thou} (\kai su\). The words single out Peter sharply. {Once thou hast turned again} (\pote epistrepsas\). First aorist active participle of \epistreph“\, common verb to turn to, to return. But the use of this word implied that Peter would fall though he would come back and "strengthen thy brethren."

rwp@Luke:22:33 @{To prison and to death} (\eis phulakˆn kai eis thanaton\). Evidently Peter was not flattered by the need of Christ's earnest prayers for his welfare and loyalty. Hence this loud boast.

rwp@Luke:22:40 @{At the place} (\epi tou topou\). The place of secret prayer which was dear to Jesus. {Pray that ye enter not into temptation} (\proseuchesthe mˆ eiselthein eis peirasmon\). "Keep on praying not to enter (ingressive aorist infinitive, not even once) into temptation." It is real "temptation" here, not just "trial." Jesus knew the power of temptation and the need of prayer. These words throw a light on the meaning of his language in strkjv@Matthew:6:13|. Jesus repeats this warning in verse 46|.

rwp@Luke:22:41 @{About a stone's throw} (\h“sei lithou bolˆn\). Accusative of extent of space. Luke does not tell of leaving eight disciples by the entrance to Gethsemane nor about taking Peter, James, and John further in with him. {Kneeled down} (\theis ta gonata\). Second aorist active participle from \tithˆmi\. strkjv@Mark:14:35| says "fell on the ground" and strkjv@Matthew:26:39| "fell on his face." All could be true at different moments. {Prayed} (\prosˆucheto\). Imperfect middle, was praying, kept on praying.

rwp@Luke:22:43 @{An angel} (\aggelos\). The angels visited Jesus at the close of the three temptations at the beginning of his ministry (Matthew:4:11|). Here the angel comes during the conflict.

rwp@Luke:22:44 @{In an agony} (\en ag“niƒi\). It was conflict, contest from \ag“n\. An old word, but only here in the N.T. Satan pressed Jesus harder than ever before. {As it were great drops of blood} (\h“sei thromboi haimatos\). Thick, clotted blood. An old word (\thromboi\) common in medical works, but here only in the N.T. This passage (verses 43,44|) is absent from some ancient documents. Aristotle speaks of a bloody sweat as does Theophrastus.

rwp@Luke:22:52 @{As against a robber?} (\h“s epi lˆistˆn;\). They were treating Jesus as if he were a bandit like Barabbas.

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

rwp@Luke:22:54 @{Into the high priest's house} (\eis tˆn oikian tou archiere“s\). Luke alone mentions "the house." Though it is implied in strkjv@Mark:14:53; strkjv@Matthew:26:57|. {Followed} (\ˆkolouthei\). Imperfect, was following, as strkjv@Matthew:26:58; strkjv@John:18:15|. Curiously strkjv@Mark:14:54| has the aorist.

rwp@Luke:22:55 @{When they had kindled a fire} (\periapsant“n pur\). Genitive absolute, first aorist active participle of \periapt“\, an old verb, but here only in the N.T. Kindle around, make a good fire that blazes all over. It was April and cool at night. The servants made the fire. {And had sat down together} (\kai sunkathisant“n\). Genitive absolute again. Note \sun-\ (together), all had taken seats around the fire. {Peter sat in the midst of them} (\ekathˆto ho Petros mesos aut“n\). Imperfect tense, he was sitting, and note \mesos\, nominative predicate adjective with the genitive, like strkjv@John:1:26|, good Greek idiom.

rwp@Luke:22:59 @{After the space of about one hour} (\diastasˆs h“sei h“ras mias\). Genitive absolute with second aorist active participle feminine singular of \diistˆmi\. This classical verb in the N.T. is used only by Luke (22:59; strkjv@24:51; strkjv@Acts:27:28|). It means standing in two or apart, about an hour intervening. {Confidently affirmed} (\diischurizeto\). Imperfect middle, he kept affirming strongly. An old verb (\dia, ischurizomai\), to make oneself strong, to make emphatic declaration. In the N.T. only here and strkjv@Acts:12:15|. {For he is a Galilean} (\kai gar Galilaios estin\). strkjv@Matthew:26:73| makes it plain that it was his speech that gave him away, which see.

rwp@Luke:22:61 @{The Lord turned} (\strapheis ho kurios\). Second aorist passive participle of \streph“\, coming verb. Graphic picture drawn by Luke alone. {Looked upon Peter} (\eneblepsen t“i Petr“i\). Ingressive aorist active indicative of \enblep“\, an old and vivid verb, to glance at. {Remembered} (\hupemnˆsthˆ\). First aorist passive indicative of \hupomimnˆsk“\, common verb to remind one of something (\hupo\ giving a suggestion or hint). The cock crowing and the look brought swiftly back to Peter's mind the prophecy of Jesus and his sad denials. The mystery is how he had forgotten that warning.

rwp@Luke:22:62 @{And he went out and wept bitterly} (\kai exelth“n ex“ eklausen pikr“s\). A few old Latin documents omit this verse which is genuine in strkjv@Matthew:26:75|. It may be an insertion here from there, but the evidence for the rejection is too slight. It is the ingressive aorist (\eklausen\), he burst into tears. "Bitter" is a common expression for tears in all languages and in all hearts.

rwp@Luke:22:64 @{Blindfolded} (\perikalupsantes\). First aorist active participle of \perikalupt“\, old verb, to put a veil around. In the N.T. only here and strkjv@Mark:14:65|. See strkjv@Mark:14:65; strkjv@Matthew:26:67f.| for further discussion.

rwp@Luke:22:67 @{If thou art the Christ} (\Ei su ei ho Christos\). The Messiah, they mean. The condition is the first class, assuming it to be true. {If I tell you} (\Ean humin eip“\). Condition of the third class, undetermined, but with likelihood of being determined. This is the second appearance of Jesus before the Sanhedrin merely mentioned by strkjv@Mark:15:1; strkjv@Matthew:27:1| who give in detail the first appearance and trial. Luke merely gives this so-called ratification meeting after daybreak to give the appearance of legality to their vote of condemnation already taken (Mark:14:64; strkjv@Matthew:26:66|). {Ye will not believe} (\ou mˆ pisteusˆte\). Double negative with the aorist subjunctive, strongest possible negative. Songs:as to verse 68|.

rwp@Luke:22:71 @{For we ourselves have heard} (\autoi gar ˆkousamen\). They were right if Jesus is not what he claimed to be. They were eternally wrong for he is the Christ, the Son of man, the Son of God. They made their choice and must face Christ as Judge.

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

rwp@Luke:23:5 @{But they were the more urgent} (\hoi de epischuon\). Imperfect active of \epischu“\, to give added (\epi\) strength (\ischu“\). And they kept insisting. Evidently Pilate had taken the thing too lightly. {He stirred up the people} (\anaseiei ton laon\). This compound is rare, though old (Thucydides), to shake up (back and forth). This is a more vigorous repetition of the first charge (verse 2|, "perverting our nation"). {Beginning from Galilee} (\arxamenos apo tˆs Galilaias\). These very words occur in the address of Peter to the group in the house of Cornelius (Acts:10:37|). The idiomatic use of \arxamenos\ appears also in strkjv@Acts:1:22|. Galilee (Grote) was the mother of seditious men (see Josephus).

rwp@Luke:23:7 @{When he knew} (\epignous\). Second aorist active participle from \epigin“sk“\, having gained full (\epi\, added knowledge). {Of Herod's jurisdiction} (\ek tˆs exousias Hˆr“idou\). Herod was naturally jealous of any encroachment by Pilate, the Roman Procurator of Judea. Songs:here was a chance to respect the prerogative (\exousia\) of Herod and get rid of this troublesome case also. {Sent him up} (\anepempsen\). First aorist active indicative of \anapemp“\. This common verb is used of sending back as in verse 11| or of sending up to a higher court as of Paul to Caesar (Acts:25:21|). {Who himself also was} (\onta kai auton\). Being also himself in Jerusalem. Present active participle of \eimi\.

rwp@Luke:23:8 @{Was exceeding glad} (\echarˆ lian\). Second aorist passive indicative of \chair“\, ingressive aorist, became glad. {Of a long time} (\ex hikan“n chron“n\). For this idiom see strkjv@8:27; strkjv@20:9; strkjv@Acts:8:11|). {He hoped} (\ˆlpizen\). Imperfect active. He was still hoping. He had long ago gotten over his fright that Jesus was John the Baptist come to life again (9:7-9|). {Done} (\ginomenon\). Present middle participle. He wanted to see a miracle happening like a stunt of a sleight-of-hand performer.

rwp@Luke:23:10 @{Stood} (\histˆkeisan\). Second perfect active intransitive of \histˆmi\ with sense of imperfect. They stood by while Herod quizzed Jesus and when he refused to answer, they broke loose with their accusations like a pack of hounds with full voice (\euton“s\, adverb from adjective \eutonos\, from \eu\, well, and \tein“\, to stretch, well tuned). Old word, but in the N.T. only here and strkjv@Acts:18:28|.

rwp@Luke:23:11 @{Set him at nought} (\exouthenˆsas\). First aorist active participle from \exouthene“\, to count as nothing, to treat with utter contempt, as zero. {Arraying him in gorgeous apparel} (\peribal“n esthˆta lampran\). Second aorist active participle of \periball“\, to fling around one. \Lampran\ is brilliant, shining as in strkjv@James:2:2|, so different from the modest dress of the Master. This was part of the shame.

rwp@Luke:23:12 @{For before they were at enmity between themselves} (\proupˆrchon gar en echthrƒi ontes pros heautous\). A periphrastic imperfect of the double compound \prouperch“\, an old verb, to exist (\huparch“\) previously (\pro-\), here alone in the N.T., with \ontes\ (participle of \eimi\) added.

rwp@Luke:23:13 @{Called together} (\sunkalesamenos\). First aorist middle participle (to himself). Pilate included "the people" in the hope that Jesus might have some friends among them.

rwp@Luke:23:14 @{As one that perverteth the people} (\h“s apostrephonta ton laon\). Pilate here condenses the three charges in verse 2| into one (Plummer). He uses a more common compound of \streph“\ here, \apostreph“\, to turn away from, to seduce, to mislead, whereas \diastreph“\ in verse 2| has more the notion of disturbing (turning this way and that). Note the use of \h“s\ with the particle, the alleged reason. Pilate understands the charge against Jesus to be that he is a revolutionary agitator and a dangerous rival to Caesar, treason in plain words. {Having examined him before you} (\en“pion hum“n anakrinas\). Right before your eyes I have given him a careful examination (\ana\) up and down, \krin“\, to judge, sift. Old and common verb in the general sense and in the forensic sense as here and which Luke alone has in the N.T. (Luke:23:14; strkjv@4:9; strkjv@12:19; strkjv@28:18; strkjv@Acts:24:8|) except strkjv@1Corinthians:9:3|. {Whereof} (\h“n\). Attraction of the relative \ha\ to the case (genitive) of the unexpressed antecedent \tout“n\.

rwp@Luke:23:16 @{Chastise} (\paideusas\). First aorist active participle of \paideu“\, to train a child (\pais\), and then, as a part of the training, punishment. Our English word chasten is from the Latin _castus_, pure, chaste, and means to purify (cf. strkjv@Hebrews:12:6f.|). Perhaps Pilate may have split a hair over the word as Wycliff puts it: "I shall deliver him amended." But, if Jesus was innocent, Pilate had no doubt to "chastise" him to satisfy a mob. Verse 17| is omitted by Westcott and Hort as from strkjv@Mark:15:6; strkjv@Matthew:27:15|.

rwp@Luke:23:18 @{All together} (\panplˆthei\). An adverb from the adjective \panplˆthˆs\, all together. Used by Dio Cassius. Only here in the N.T. {Away} (\aire\). Present active imperative, Take him on away and keep him away as in strkjv@Acts:21:36; strkjv@22:22|, of Paul. But {release} (\apoluson\) is first aorist active imperative, do it now and at once.

rwp@Luke:23:19 @{Insurrection} (\stasin\). An old word for sedition, standing off, the very charge made against Jesus (and untrue). If Jesus had raised insurrection against Caesar, these accusers would have rallied to his standard. {And for murder} (\kai phonon\). They cared nought for this. In fact, the murderer was counted a hero like bandits and gangsters today with some sentimentalists. {Was cast} (\ˆn blˆtheis\). Periphrastic aorist passive indicative of \ball“\, a quite unusual form.

rwp@Luke:23:21 @{But they shouted} (\hoi de epeph“noun\). Imperfect active of \epiph“ne“\, to call to. Old verb and a verb pertinent here. They kept on yelling. {Crucify, crucify} (\staurou, staurou\). Present active imperative. Go on with the crucifixion. strkjv@Mark:15:13| has \staur“son\ (first aorist active imperative), do it now and be done with it. No doubt some shouted one form, some another.

rwp@Luke:23:26 @{They laid hold} (\epilabomenoi\). Second aorist middle participle of the common verb \epilamban“\. The soldiers had no scruples about taking hold of any one of themselves (middle voice). strkjv@Mark:15:21; strkjv@Luke:27:32| use the technical word for this process \aggareu“\, which see for discussion and also about Cyrene. {Laid on him} (\epethˆkan\). \K\ first aorist of \epitithˆmi\. {To bear it} (\pherein\). Present infinitive, to go on bearing.

rwp@Luke:23:27 @{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:23:28 @{Turning} (\strapheis\). Luke is fond of this second aorist passive participle of \streph“\ (7:9,44,55; strkjv@10:23|). If he had been still carrying the Cross, he could not have made this dramatic gesture. {Weep not} (\mˆ klaiete\). Present active imperative with \mˆ\, Stop weeping.

rwp@Luke:23:32 @{Were led} (ˆgonto). Imperfect passive of \ag“\, were being led. {Malefactors} (\kakourgoi\). Evil (\kakon\), doers (work, \ergon\). Old word, but in the N.T. only in this passage (32,33,39|) and strkjv@2Timothy:2:9|. Luke does not call them "robbers" like strkjv@Mark:15:27; strkjv@Matthew:27:38,44|. {To be put to death} (\anairethˆnai\). First aorist passive infinitive of \anaire“\, old verb, to take up, to take away, to kill.

rwp@Luke:23:34 @{Father forgive them} (\Pater, aphes autois\). Second aorist active imperative of \aphiˆmi\, with dative case. Some of the oldest and best documents do not contain this verse, and yet, while it is not certain that it is a part of Luke's Gospel, it is certain that Jesus spoke these words, for they are utterly unlike any one else. Jesus evidently is praying for the Roman soldiers, who were only obeying, but not for the Sanhedrin. {Cast lots} (\ebalon klˆron\). Second aorist active indicative of \ball“\. See strkjv@Mark:15:24; strkjv@Matthew:27:35|. strkjv@John:19:23f|. shows how the lot was cast for the seamless garment, the four soldiers dividing the other garments.

rwp@Luke:23:35 @{The people stood beholding} (\histˆkei\). Past perfect active of \histˆmi\, intransitive and like imperfect. A graphic picture of the dazed multitude, some of whom may have been in the Triumphal Entry on Sunday morning. {Scoffed} (\exemuktˆrizon\). Imperfect active, perhaps inchoative, began to turn up (out, \ex\) at the dying Christ. The language comes from strkjv@Psalms:22:7|. {The Christ of God} (\ho Christos tou theou\). He had claimed to be just this (22:67,70|). The sarcastic sneer (he saved others; let him save others, for himself he cannot save) is in strkjv@Mark:15:31; strkjv@Matthew:27:42|. Luke alone gives the contemptuous use of \houtos\ (this fellow) and the fling in "the elect" (\ho eklektos\). These rulers were having their day at last.

rwp@Luke:23:36 @{Mocked} (\enepaixan\). Even the soldiers yielded to the spell and acted like boys in their jeers. Aorist tense here and different verb also from that used of the rulers. They were not so bitter and persistent.

rwp@Luke:23:43 @{Today shalt thou be with me in Paradise} (\Sˆmeron met' emou esˆi en t“i paradeis“i\). However crude may have been the robber's Messianic ideas Jesus clears the path for him. He promises him immediate and conscious fellowship after death with Christ in Paradise which is a Persian word and is used here not for any supposed intermediate state; but the very bliss of heaven itself. This Persian word was used for an enclosed park or pleasure ground (so Xenophon). The word occurs in two other passages in the N.T. (2Corinthians:12:4; strkjv@Revelation:2:7|), in both of which the reference is plainly to heaven. Some Jews did use the word for the abode of the pious dead till the resurrection, interpreting "Abraham's bosom" (Luke:16:22f.|) in this sense also. But the evidence for such an intermediate state is too weak to warrant belief in it.

rwp@Luke:23:45 @{The sun's light failing} (\tou hˆliou ekleipontos\). Genitive absolute of the present active participle of \ekleip“\, an old verb, to leave out, omit, pass by, to fail, to die. The word was used also of the eclipse of the sun or moon. But this was impossible at this time because the moon was full at the passover. Hence many documents change this correct text to "the sun was darkened" (\eskotisthˆ ho hˆlios\) to obviate the difficulty about the technical eclipse. But the sun can be darkened in other ways. In a London fog at noon the street lights are often turned on. The Revised Version translates it correctly, "the sun's light failing." Leave the darkness unexplained. {In the midst} (\meson\). In the middle. strkjv@Mark:15:38; strkjv@Matthew:27:51| have "in two" (\eis duo\).

rwp@Luke:23:46 @{Father} (\Pater\). Jesus dies with the words of strkjv@Psalms:31:5| on his lips. {Gave up the ghost} (\exepneusen\). First aorist active indicative of \ekpne“\, to breathe out, to expire, old word, but in the N.T. only here and strkjv@Mark:15:37,39|. There is no special reason for retaining "ghost" in the English as both strkjv@Matthew:27:50| (yielded up his spirit, \aphˆken to pneuma\) and strkjv@John:19:30| (gave up his spirit, \pared“ken to pneuma\) use \pneuma\ which is the root of \ekpne“\, the verb in Mark and Luke.

rwp@Luke:23:49 @{Stood afar off} (\histˆkeisan apo makrothen\). Same verb as in verse 35|. Melancholy picture of the inner circle of the acquaintances of Jesus and the faithful band of women from Galilee. {Seeing these things} (\hor“sai tauta\). And helpless either to prevent them or to understand them. They could only stand and look with blinded eyes.

rwp@Luke:23:52 @{Asked for} (\ˆitˆsato\). First aorist middle (indirect) indicative as in strkjv@Mark:15:43; strkjv@Matthew:27:58|. The middle voice shows that Joseph of Arimathea asked the body of Jesus as a personal favour.

rwp@Luke:23:53 @{Took it down} (\kathel“n\). Second aorist active participle of \kathaire“\ as in strkjv@Mark:15:46|. {Wrapped} (\enetulixen\), as in strkjv@Matthew:27:59| where strkjv@Mark:15:46| has \eneilˆsen\ (wound), which see. strkjv@John:19:40| has "bound" (\edˆsan\). See Matt. and Mark also for the linen cloth (\sindoni\). {Hewn in stone} (\laxeut“i\). From \laxeu“\ (\las\, a stone, \xe“\, to polish). In the LXX and here only in the N.T. Nowhere else so far as known. See the usual Greek verb \latome“\ in strkjv@Mark:15:46; strkjv@Matthew:27:60|. {Where never man had yet lain} (\hou ouk en oudeis oup“ keimenos\). Triple negative and periphrastic past perfect passive in sense (\keimai\), though periphrastic imperfect passive in form. Same item in strkjv@John:19:40| who uses \ˆn tetheimenos\ (periphrastic past perfect passive in form).

rwp@Luke:23:55 @{Had come with him} (\ˆsan sunelˆluthuiai\). Periphrastic past perfect active of \sunerchomai\. {Followed after} (\katakolouthˆsasai\). Aorist active participle of \katakolouthe“\, an old verb, but in the N.T. only here and strkjv@Acts:16:17|. It is possible that they followed after Joseph and Nicodemus so that they "beheld the tomb," (\etheasanto to mnˆmeion\), and also "how his body was laid" (\h“s etethˆ to s“ma autou\). First aorist passive indicative of \tithˆmi\. They may in fact, have witnessed the silent burial from a distance. The Syriac Sinaitic and the Syriac Curetonian give it thus: "and the women, who came with Him from Galilee went to the sepulchre in their footsteps, and saw the body when they had brought it in there." At any rate the women saw "that" and "how" the body of Jesus was laid in this new tomb of Joseph in the rocks.

rwp@Luke:24:1 @{At early dawn} (\orthrou batheos\). Genitive of time. Literally, at deep dawn. The adjective \bathus\ (deep) was often used of time. This very idiom occurs in Aristophanes, Plato, et cetera. strkjv@John:20:1| adds "while it was yet dark." That is, when they started, for the sun was risen when they arrived (Mark:16:2|). {Which they had prepared} (\ha hˆtoimasan\). strkjv@Mark:16:1| notes that they bought other spices after the sabbath was over besides those which they already had (Luke:23:56|).

rwp@Luke:24:4 @{While they were perplexed thereabout} (\en t“i aporeisthai autas peri toutou\). Luke's common Hebraistic idiom, \en\ with the articular infinitive (present passive \aporeisthai\ from \apore“\, to lose one's way) and the accusative of general reference. {Two men} (\andres duo\). Men, not women. strkjv@Mark:16:5| speaks of a young man (\neaniskon\) while strkjv@Matthew:28:5| has "an angel." We need not try to reconcile these varying accounts which agree in the main thing. The angel looked like a man and some remembered two. In verse 23| Cleopas and his companion call them "angels." {Stood by} (\epestˆsan\). Second aorist active indicative of \ephistˆmi\. This common verb usually means to step up suddenly, to burst upon one. {In dazzling apparel} (\en esthˆti astraptousˆi\). This is the correct text. This common simplex verb occurs only twice in the N.T., here and strkjv@Luke:17:24| (the Transfiguration). It has the same root as \astrapˆ\ (lightning). The "men" had the garments of "angels."

rwp@Luke:24:5 @{As they were affrighted} (\emphob“n genomen“n aut“n\). Genitive absolute with second aorist middle of \ginomai\, to become. Hence, {when they became affrighted}. They had utterly forgotten the prediction of Jesus that he would rise on the third day.

rwp@Luke:24:11 @{As idle talk} (\h“s lˆros\). Old word for nonsense, only here in the N.T. Medical writers used it for the wild talk of those in delirium or hysteria. {Disbelieved} (ˆpistoun). Imperfect active of \apiste“\, old verb from \apistos\, without confidence or faith in. They kept on distrusting the story of the women.

rwp@Luke:24:12 @This entire verse is a Western non-interpolation. This incident is given in complete form in strkjv@John:18:2-10| and most of the words in this verse are there also. It is of a piece with many items in this chapter about which it is not easy to reach a final conclusion. {Stooping and looking in} (\parakupsas\). First aorist active participle of \parakupt“\, to stoop besides and peer into. Old verb used also in strkjv@John:20:5,11; strkjv@James:1:25; strkjv@1Peter:1:12|. {By themselves} (\mona\). Without the body. {To his home} (\pros hauton\). Literally, "to himself."

rwp@Luke:24:16 @{Were holden that they should not know him} (\ekratounto tou mˆ epign“nai auton\). Imperfect passive of \krate“\, continued being held, with the ablative case of the articular infinitive, "from recognizing him," from knowing him fully (\epi-gn“nai\, ingressive aorist of \epigin“sko\). The \mˆ\ is a redundant negative after the negative idea in \ekratounto\.

rwp@Luke:24:17 @{That you have with another} (\hous antiballete pros allˆlous\). \Anti-ball“\ is an old verb and means to throw in turn, back and forth like a ball, from one to another, a beautiful picture of conversation as a game of words. Only here in the N.T. {They stood still} (\estathˆsan\). First aorist passive of \histˆmi\, intransitive. They stopped. {Looking sad} (\skuthr“poi\). This is the correct text. It is an old adjective from \skuthros\, gloomy and \ops\, countenance. Only here in the N.T.

rwp@Luke:24:18 @{Dost thou alone sojourn?} (\su monos paroikeis;\). \Monos\ is predicate adjective. "Hast thou been dwelling alone (all by thyself)?" {And not know?} (\kai ouk egn“s;\). Second aorist active indicative and difficult to put into English as the aorist often is. The verb \paroike“\ means to dwell beside one, then as a stranger like \paroikoi\ (Ephesians:2:19|). In Jerusalem everybody was talking about Jesus.

rwp@Luke:24:22 @{Amazed us} (\exestˆsan hˆmas\). First aorist active (transitive) indicative with accusative \hˆmas\ of \existˆmi\. The second aorist active is intransitive. {Early} (\orthrinai\). A poetic and late form for \orthrios\. In the N.T. only here and strkjv@Revelation:24:22|. Predicate adjective agreeing with the women.

rwp@Mark:1:4 @{John came} (\egeneto I“anˆs\). His coming was an epoch (\egeneto\), not a mere event (\ˆn\). His coming was in accordance with the prophetic picture (\kath“s\, strkjv@1:2|). Note the same verb about John in strkjv@John:1:6|. The coming of John the Baptizer was the real beginning of the spoken message about Christ. He is described as {the baptizing one} (\ho haptiz“n\) in the wilderness (\en tˆi erˆm“i\). The baptizing took place in the River Jordan (Mark:1:5,9|) which was included in the general term the wilderness or the deserted region of Judea. {Preached the baptism of repentance} (\kˆruss“n baptisma metanoias\). Heralded a repentance kind of baptism (genitive case, genus case), a baptism marked by repentance. See on ¯Matthew:3:2| for discussion of repent, an exceedingly poor rendering of John's great word \metanoias\. He called upon the Jews to change their minds and to turn from their sins, "confessing their sins" (\exomologoumenoi tas hamartias aut“n\). See strkjv@Matthew:3:16|. The public confessions produced a profound impression as they would now. {Unto remission of sins} (\eis aphesin hamarti“n\). This is a difficult phrase to translate accurately. Certainly John did not mean that the baptism was the means of obtaining the forgiveness of their sins or necessary to the remission of sins. The trouble lies in the use of \eis\ which sometimes is used when purpose is expressed, but sometimes when there is no such idea as in strkjv@Matthew:10:41| and strkjv@Matthew:12:41|. Probably "with reference to" is as good a translation here as is possible. The baptism was on the basis of the repentance and confession of sin and, as Paul later explained (Romans:6:4|), was a picture of the death to sin and resurrection to new life in Christ. This symbol was already in use by the Jews for proselytes who became Jews. John is treating the Jewish nation as pagans who need to repent, to confess their sins, and to come back to the kingdom of God. The baptism in the Jordan was the objective challenge to the people.

rwp@Mark:1:9 @{In the Jordan} (\eis ton Iordanˆn\). Songs:in verse 10|, \ek tou hudatos\, out of the water, after the baptism into the Jordan. Mark is as fond of "straightway" (\euthus\) as Matthew is of "then" (\tote\). {Rent asunder} (\schizomenous\). Split like a garment, present passive participle. Jesus saw the heavens parting as he came up out of the water, a more vivid picture than the "opened" in strkjv@Matthew:3:16| and strkjv@Luke:3:21|. Evidently the Baptist saw all this and the Holy Spirit coming down upon Jesus as a dove because he later mentions it (John:1:32|). The Cerinthian Gnostics took the dove to mean the heavenly _aeon Christ_ that here descended upon the man Jesus and remained with him till the Cross when it left him, a sort of forecast of the modern distinction between the Jesus of history and the theological Christ.

rwp@Mark:1:13 @{With the wild beasts} (\meta t“u thˆri“n\). Mark does not give the narrative of the three temptations in Matthew and Luke (apparently from the Logia and originally, of course, from Jesus himself). But Mark adds this little touch about the wild beasts in the wilderness. It was the haunt at night of the wolf, the boar, the hyena, the jackal, the leopard. It was lonely and depressing in its isolation and even dangerous. Swete notes that in strkjv@Psalms:90:13| the promise of victory over the wild beasts comes immediately after that of angelic guardianship cited by Satan in strkjv@Matthew:4:6|. The angels did come and minister (\diˆkonoun\), imperfect tense, kept it up till he was cheered and strengthened. Dr. Tristram observes that some Abyssinian Christians are in the habit of coming to the Quarantania during Lent and fasting forty days on the summit amid the ruins of its ancient cells and chapels where they suppose Jesus was tempted. But we are all tempted of the devil in the city even worse than in the desert.

rwp@Mark:1:14 @{Jesus came into Galilee} (\ˆlthen ho Iˆsous eis tˆn Galilaian\). Here Mark begins the narrative of the active ministry of Jesus and he is followed by Matthew and Luke. Mark undoubtedly follows the preaching of Peter. But for the Fourth Gospel we should not know of the year of work in various parts of the land (Perea, Galilee, Judea, Samaria) preceding the Galilean ministry. John supplements the Synoptic Gospels at this point as often. The arrest of John had much to do with the departure of Jesus from Judea to Galilee (John:4:1-4|). {Preaching the gospel of God} (\kˆruss“n to euaggelion tou theou\). It is the subjective genitive, the gospel that comes from God. Swete observes that repentance (\metanoia\) is the keynote in the message of the Baptist as gospel (\euaggelion\) is with Jesus. But Jesus took the same line as John and proclaimed both repentance and the arrival of the kingdom of God. Mark adds to Matthew's report the words "the time is fulfilled" (\peplˆr“tai ho kairos\). It is a significant fact that John looks backward to the promise of the coming of the Messiah and signalizes the fulfilment as near at hand (perfect passive indicative). It is like Paul's fulness of time (\plˆr“ma tou chronou\) in strkjv@Galatians:4:4| and fulness of the times (\plˆr“ma ton kair“n\) in strkjv@Ephesians:1:10| when he employs the word \kairos\, opportunity or crisis as here in Mark rather than the more general term \chronos\. Mark adds here also: "and believe in the gospel" (\kai pisteuete en t“i euaggeli“i\). Both repent and believe in the gospel. Usually faith in Jesus (or God) is expected as in John strkjv@14:1|. But this crisis called for faith in the message of Jesus that the Messiah had come. He did not use here the term Messiah, for it had come to have political connotations that made its use at present unwise. But the kingdom of God had arrived with the presence of the King. It does make a difference what one believes. Belief or disbelief in the message of Jesus made a sharp cleavage in those who heard him. "Faith in the message was the first step; a creed of some kind lies at the basis of confidence in the Person of Christ, and the occurrence of the phrase \pistuete en t“i euaggeli“i\ in the oldest record of the teaching of our Lord is a valuable witness to this fact" (Swete).

rwp@Mark:1:16 @{And passing along by the Sea of Galilee} (\kai parag“n para tˆn thalassan tˆs Galilaias\). Mark uses \para\ (along, beside) twice and makes the picture realistic. He catches this glimpse of Christ in action. Casting a {net} (\amphiballontas\). Literally casting on both sides, now on one side, now on the other. Matthew (Matthew:4:18|) has a different phrase which see. There are two papyri examples of the verb \amphiball“\, one verb absolutely for fishing as here, the other with the accusative. It is fishing with a net, making a cast, a haul. These four disciples were fishermen (\halieis\) and were {partners} (\metochoi\) as Luke states (Luke:5:7|).

rwp@Mark:1:17 @{Become} (\genesthai\). Mark has this word not in Matthew. It would be a slow and long process, but Jesus could and would do it. He would undertake to make fishers of men out of fishermen. Preachers are made out of laymen who are willing to leave their business for service for Christ.

rwp@Mark:1:20 @{With the hired servants} (\meta t“n misth“t“n\). One hired for wages (\misthos\), a very old Greek word. Zebedee and his two sons evidently had an extensive business in co-operation with Andrew and Simon (Luke:5:7,10|). Mark alone has this detail of the hired servants left with Zebedee. They left the boat and their father (Matthew:4:22|) with the hired servants. The business would go on while they left all (Luke:5:11|) and became permanent followers of Jesus. Many a young man has faced precisely this problem when he entered the ministry. Could he leave father and mother, brothers and sisters, while he went forth to college and seminary to become a fisher of men? Not the least of the sacrifices made in the education of young preachers is that made by the home folks who have additional burdens to bear because the young preacher is no longer a bread-winner at home. Most young preachers joyfully carry on such burdens after entering the ministry.

rwp@Mark:1:21 @{And taught} (\edidasken\). Inchoative imperfect, began to teach as soon as he entered the synagogue in Capernaum on the sabbath. The synagogue in Capernaum afforded the best opening for the teaching of Jesus. He had now made Capernaum (Tell Hum) his headquarters after the rejection in Nazareth as explained in strkjv@Luke:4:16-31| and strkjv@Matthew:4:13-16|. The ruins of this synagogue have been discovered and there is even talk of restoring the building since the stones are in a good state of preservation. Jesus both taught (\didask“\) and preached (\kˆruss“\) in the Jewish synagogues as opportunity was offered by the chief or leader of the synagogue (\archisunag“gos\). The service consisted of prayer, praise, reading of scripture, and exposition by any rabbi or other competent person. Often Paul was invited to speak at such meetings. In strkjv@Luke:4:20| Jesus gave back the roll of Isaiah to the attendant or beadle (\t“i hupˆretˆi\) whose business it was to bring out the precious manuscript and return it to its place. Jesus was a preacher of over a year when he began to teach in the Capernaum synagogue. His reputation had preceded him (Luke:4:14|).

rwp@Mark:1:22 @{They were astonished} (\exeplˆssonto\). Pictorial imperfect as in strkjv@Luke:4:32| describing the amazement of the audience, "meaning strictly to strike a person out of his senses by some strong feeling, such as fear, wonder, or even joy" (Gould). {And not as their scribes} (\kai ouch h“s hoi grammateis\). strkjv@Luke:4:32| has only "with authority" (\en exousiƒi\). Mark has it "as having authority" (\h“s ech“n exousian\). He struck a note not found by the rabbi. They quoted other rabbis and felt their function to be expounders of the traditions which they made a millstone around the necks of the people. By so doing they set aside the word and will of God by their traditions and petty legalism (Mark:7:9,13|). They were casuists and made false interpretations to prove their punctilious points of external etiquette to the utter neglect of the spiritual reality. The people noticed at once that here was a personality who got his power (authority) direct from God, not from the current scribes. "Mark omits much, and is in many ways a meagre Gospel, but it makes a distinctive contribution to the evangelic history _in showing by a few realistic touches_ (this one of them) _the remarkable personality of Jesus_" (Bruce). See on strkjv@Matthew:7:29| for the like impression made by the Sermon on the Mount where the same language occurs. The chief controversy in Christ's life was with these scribes, the professional teachers of the oral law and mainly Pharisees. At once the people see that Jesus stands apart from the old group. He made a sensation in the best sense of that word. There was a buzz of excitement at the new teacher that was increased by the miracle that followed the sermon.

rwp@Mark:1:23 @{With an unclean spirit} (\en pneumati akathart“i\). This use of \en\ "with" is common in the Septuagint like the Hebrew _be_, but it occurs also in the papyri. It is the same idiom as "in Christ," "in the Lord" so common with Paul. In English we speak of our being in love, in drink, in his cups, etc. The unclean spirit was in the man and the man in the unclean spirit, a man in the power of the unclean spirit. Luke has "having," the usual construction. See on ¯Matthew:22:43|. Unclean spirit is used as synonymous with {demon} (\daimonion\). It is the idea of estrangement from God (Zechariah:13:2|). The whole subject of demonology is difficult, but no more so than the problem of the devil. Jesus distinguishes between the man and the unclean spirit. Usually physical or mental disease accompanied the possession by demons. One wonders today if the degenerates and confirmed criminals so common now are not under the power of demons. The only cure for confirmed criminals seems to be conversion (a new heart).

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

rwp@Mark:1:25 @{Hold thy peace} (\phim“thˆti\). First aorist passive imperative of \phimo“\. "Be quiet," Moffatt translates it. But it is a more vigorous word, "Be muzzled" like an ox. Songs:literally in strkjv@Deuteronomy:25:4, strkjv@1Corinthians:9:9; strkjv@1Timothy:5:18|. It is common in Josephus, Lucian, and the LXX. See strkjv@Matthew:22:12,34|. Gould renders it "Shut up." "Shut your mouth" would be too colloquial. Vincent suggests "gagged," but that is more the idea of \epistomazein\ in strkjv@Titus:1:11|, to stop the mouth.

rwp@Mark:1:27 @{They questioned among themselves} (\sunzˆtein autous\). By look and word. {A new teaching} (\didachˆ kainˆ\). One surprise had followed another this day. The teaching was fresh (\kainˆ\), original as the dew of the morning on the blossoms just blown. That was a novelty in that synagogue where only staid and stilted rabbinical rules had been heretofore droned out. This new teaching charmed the people, but soon will be rated as heresy by the rabbis. And it was with authority (\kat' exousian\). It is not certain whether the phrase is to be taken with "new teaching," "It's new teaching with authority behind it," as Moffatt has it, or with the verb; "with authority commandeth even the unclean spirits" (\kai tois pneumasin tois akathartois epitassei\). The position is equivocal and may be due to the fact that "Mark gives the incoherent and excited remarks of the crowd in this natural form" (Swete). But the most astonishing thing of all is that the demons "obey him" (\hupakouousin aut“i\). The people were accustomed to the use of magical formulae by the Jewish exorcists (Matthew:12:27; strkjv@Acts:19:13|), but here was something utterly different. Simon Magus could not understand how Simon Peter could do his miracles without some secret trick and even offered to buy it (Acts:8:19|).

rwp@Mark:1:29 @{The house of Simon and Andrew} (\tˆn oikian Sim“nos kai Andreou\). Peter was married and both he and Andrew lived together in "Peter's house" (Matthew:8:14|) with Peter's wife and mother-in-law. Peter was evidently married before he began to follow Jesus. Later his wife accompanied him on his apostolic journeys (1Corinthians:9:5|). This incident followed immediately after the service in the synagogue on the sabbath. All the Synoptics give it. Mark heard Peter tell it as it occurred in his own house where Jesus made his home while in Capernaum. Each Gospel gives touches of its own to the story. Mark has "lay sick of a fever " (\katekeito puressousa\), lay prostrate burning with fever. Matthew puts it "stretched out (\beblˆmenˆn\) with a fever." Luke has it "holden with a great fever" (\ˆn sunechomenˆ puret“i megal“i\), a technical medical phrase. They all mention the instant recovery and ministry without any convalescence. Mark and Matthew speak of the touch of Jesus on her hand and Luke speaks of Jesus standing over her like a doctor. It was a tender scene.

rwp@Mark:1:34 @{Devils} (\daimonia\). Demons it should be translated always. {Suffered not} (\ouk ˆphien\). Would not allow, imperfect tense of continued refusal. The reason given is "because they knew him" (\hoti ˆideisan auton\). Whether "to be Christ" (\Christon einai\) is genuine or not, that is the meaning and is a direct reference to strkjv@1:24| when in the synagogue the demon recognized and addressed Jesus as the Holy One of God. Testimony from such a source was not calculated to help the cause of Christ with the people. He had told the other demon to be silent. See on ¯Matthew:8:29| for discussion of the word demon.

rwp@Mark:1:41 @{Being moved with compassion} (\splagchnistheis\). Only in Mark. First aorist passive participle.

rwp@Mark:1:43 @{Strictly charged} (\embrimˆsamenos\). Only in Mark. strkjv@Luke:5:14| has \parˆggeilen\ (commanded). Mark's word occurs also in strkjv@14:5| and in strkjv@Matthew:9:30| and strkjv@John:11:38|. See on ¯Matthew:9:30|. It is a strong word for the snorting of a horse and expresses powerful emotion as Jesus stood here face to face with leprosy, itself a symbol of sin and all its train of evils. The command to report to the priests was in accord with the Mosaic regulations and the prohibition against talking about it was to allay excitement and to avoid needless opposition to Christ.

rwp@Mark:1:45 @{Began to publish it much} (\ˆrxato kˆrussein polla\). strkjv@Luke:5:15| puts it, "so much the more" (\mƒllon\). One of the best ways to spread a thing is to tell people not to tell. It was certainly so in this case. Soon Jesus had to avoid cities and betake himself to desert places to avoid the crowds and even then people kept coming to Jesus (\ˆrchonto\, imperfect tense). Some preachers are not so disturbed by the onrush of crowds.

rwp@Mark:2:1 @{Again into Capernaum after some days} (\palin eis Kapharnaoum di' hˆmer“n\). After the first tour of Galilee when Jesus is back in the city which is now the headquarters for the work in Galilee. The phrase \di' hˆmer“n\ means days coming in between (\dia, duo\, two) the departure and return. {In the house} (\en oik“i\). More exactly, {at home}, in the home of Peter, now the home of Jesus. Another picture directly from Peter's discourse. Some of the manuscripts have here \eis oikon\, illustrating the practical identity in meaning of \en\ and \eis\ (Robertson, _Grammar_, pp. 591-6). {It was noised} (\ˆkousthˆ\). It was heard (first aorist, passive indicative from \akou“\, to hear). People spread the rumour, "He is at home, he is indoors."

rwp@Mark:2:3 @{And they come} (\kai erchontai\). Fine illustration of Mark's vivid dramatic historical present preserved by Luke strkjv@Luke:5:18|, but not by strkjv@Matthew:9:2| (imperfect). {Borne by four} (\airomenon hupo tessar“n\). Another picturesque Markan detail not in the others.

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

rwp@Mark:2:5 @{Their faith} (\tˆn pistin aut“n\). The faith of the four men and of the man himself. There is no reason for excluding his faith. They all had confidence in the power and willingness of Jesus to heal this desperate case. {Are forgiven} (\aphientai\, aoristic present passive, cf. punctiliar action, Robertson's _Grammar_, pp. 864ff.). Songs:Matthew:9:3|, but strkjv@Luke:5:20| has the Doric perfect passive \aphe“ntai\. The astonishing thing both to the paralytic and to the four friends is that Jesus forgave his sins instead of healing him. The sins had probably caused the paralysis.

rwp@Mark:2:7 @{He blasphemeth} (\blasphˆmei\). This is the unspoken charge in their hearts which Jesus read like an open book. The correct text here has this verb. They justify the charge with the conviction that God alone has the power (\dunatai\) to forgive sins. The word \blasphˆme“\ means injurious speech or slander. It was, they held, blasphemy for Jesus to assume this divine prerogative. Their logic was correct. The only flaw in it was the possibility that Jesus held a peculiar relation to God which justified his claim. Songs:the two forces clash here as now on the deity of Christ Jesus. Knowing full well that he had exercised the prerogative of God in forgiving the man's sins he proceeds to justify his claim by healing the man.

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

rwp@Mark:2:12 @{Before them all} (\emprosthen pant“n\). strkjv@Luke:5:25| follows Mark in this detail. He picked up (\aras\) his pallet and walked and went home as Jesus had commanded him to do (Mark:2:11|). It was an amazing proceeding and made it unnecessary for Jesus to refute the scribes further on this occasion. The amazement (\existasthai\, our _ecstasy_, as strkjv@Luke:5:26| has it), was too general and great for words. The people could only say: "We never saw it on this fashion" (\Hout“s oudepote eidamen\). Jesus had acted with the power of God and claimed equality with God and had made good his claim. They all marvelled at the {paradoxes} (\paradoxa\, strkjv@Luke:5:26|) of that day. For it all they glorified God.

rwp@Mark:2:14 @{And as he passed by} (\kai parag“n\). Present participle active, was passing by. Jesus was constantly on the alert for opportunities to do good. An unlikely specimen was Levi (Matthew), son of Alpheus, sitting at the toll-gate (\tel“nion\) on the Great West Road from Damascus to the Mediterranean. He was a publican (\tel“nˆs\) who collected toll for Herod Antipas. The Jews hated or despised these publicans and classed them with sinners (\hamart“loi\). The challenge of Jesus was sudden and sharp, but Levi (Matthew) was ready to respond at once. He had heard of Jesus and quickly decided. Great decisions are often made on a moment's notice. Levi is a fine object lesson for business men who put off service to Christ to carry on their business.

rwp@Mark:2:16 @{The scribes of the Pharisees} (\hoi grammateis t“n Pharisai“n\). This is the correct text. Cf. "their scribes" in strkjv@Luke:5:30|. Matthew gave a great reception (\dochˆn\, strkjv@Luke:5:29|) in his house (Mark:2:15|). These publicans and sinners not simply accepted Levi's invitation, but they imitated his example "and were following Jesus" (\kai ˆkolouthoun aut“i\). It was a motly crew from the standpoint of these young theologues, scribes of the Pharisees, who were on hand, being invited to pick flaws if they could. It was probably in the long hall of the house where the scribes stood and ridiculed Jesus and the disciples, unless they stood outside, feeling too pious to go into the house of a publican. It was an offence for a Jew to eat with Gentiles as even many of the early Jewish Christians felt (Acts:11:3|) and publicans and sinners were regarded like Gentiles (1Corinthians:5:11|).

rwp@Mark:2:18 @{John's disciples and the Pharisees were fasting} (\ˆsan hoi mathˆtai I“anou kai hoi Pharisaioi nˆsteuontes\). The periphrastic imperfect, so common in Mark's vivid description. Probably Levi's feast happened on one of the weekly fast-days (second and fifth days of the week for the stricter Jews). Songs:there was a clash of standpoints. The disciples of John sided with the Pharisees in the Jewish ceremonial ritualistic observances. John was still a prisoner in Machaerus. John was more of an ascetic than Jesus (Matthew:18f.; strkjv@Luke:7:33-35|), but neither one pleased all the popular critics. These learners (\mathˆtai\) or disciples of John had missed the spirit of their leader when they here lined up with the Pharisees against Jesus. But there was no real congeniality between the formalism of the Pharisees and the asceticism of John the Baptist. The Pharisees hated John who had denounced them as broods of vipers. Here the disciples of John and the disciples of the Pharisees (\hoi mathˆtai I“anou kai hoi mathˆtai t“n Pharisai“n\) join in criticizing Jesus and his disciples. Later we shall see Pharisees, Sadducees, and Herodians, who bitterly detested each other, making com- mon cause against Jesus Christ. Songs:today we find various hostile groups combining against our Lord and Saviour. See on ¯Matthew:9:14-17| for comments. Matthew has here followed Mark closely.

rwp@Mark:2:19 @{The sons of the bridechamber} (\hoi huioi tou numph“nos\). Not merely the groomsmen, but the guests also, the \paranymphs\ (\paranumphoi\ of the old Greek). Jesus here adopts the Baptist's own metaphor (John:3:29|), changing the friend of the bridegroom (\ho philos tou numphiou\) to sons of the bridechamber. Jesus identifies himself with the bridegroom of the O.T. (Hosea:2:21|), God in his covenant relation with Israel (Swete). Mourning does not suit the wedding feast. Mark, Matthew, and Luke all give the three parables (bridegroom, unfulled cloth, new wineskins) illustrating and defending the conduct of Jesus in feasting with Levi on a Jewish fast-day. strkjv@Luke:5:36| calls these parables. Jesus here seems iconoclastic to the ecclesiastics and revolutionary in emphasis on the spiritual instead of the ritualistic and ceremonial.

rwp@Mark:2:27 @{For man} (\dia ton anthr“pon\). Mark alone has this profound saying which subordinates the sabbath to man's real welfare (mankind, observe, generic article with \anthr“pos\, class from class). Man was not made for the sabbath as the rabbis seemed to think with all their petty rules about eating an egg laid on the sabbath or looking in the glass, _et cetera_. See 2Macc. strkjv@5:19 and _Mechilta_ on strkjv@Exodus:31:13|: "The sabbath is delivered unto you and ye are not delivered unto the sabbath." Christianity has had to fight this same battle about institutionalism. The church itself is for man, not man for the church.

rwp@Mark:2:28 @{Even of the sabbath} (\kai tou sabbatou\). Mark, Matthew (Matthew:12:8|), and Luke (Luke:6:5|) all give this as a climax in the five reasons given by Christ on the occasion for the conduct of the disciples, but Mark has the little word "even" (\kai\) not in the others, showing that Jesus knew that he was making a great claim as the Son of Man, the Representative Man, the Messiah looked at from his human interest, to lordship (\kurios\) even of the sabbath. He was not the slave of the sabbath, but the master of it. "Even of the sabbath, so invaluable in your eyes. Lord, not to abolish, but to interpret and keep in its own place, and give it a new name" (Bruce).

rwp@Mark:3:3 @{Stand forth} (\egeire eis to meson\). Step into the middle of the room where all can see. It was a bold defiance of the Christ's spying enemies. Wycliff rightly puts it: {They aspieden him}. They played the spy on Jesus. One can see the commotion among the long-bearded hypocrites at this daring act of Jesus.

rwp@Mark:3:5 @{When he had looked round on them with anger} (\periblepsamenos autous met' orgˆs\). Mark has a good deal to say about the looks of Jesus with this word (3:5,34; strkjv@5:37; strkjv@9:8; strkjv@10:23; strkjv@11:11|) as here. Songs:Luke only once, strkjv@Luke:6:10|. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould). {Being grieved at the hardness of their hearts} (\sunlupoumenos epi tˆi p“r“sei tˆs kardias aut“n\). Mark alone gives this point. The anger was tempered by grief (Swete). Jesus is the Man of Sorrows and this present participle brings out the continuous state of grief whereas the momentary angry look is expressed by the aorist participle above. Their own heart or attitude was in a state of moral ossification (\p“r“sis\) like hardened hands or feet. \P“ros\ was used of a kind of marble and then of the _callus_ on fractured bones. "They were hardened by previous conceptions against this new truth" (Gould). See also on ¯Matthew:12:9-14|.

rwp@Mark:3:10 @{Pressed upon him} (\epipiptein aut“i\). Were falling upon him to such an extent that it was dangerous. They were not hostile, but simply intensely eager, each to have his own case attended to by Jesus. {That they might touch him} (\hina autou haps“ntai\). If only that much. They hoped for a cure by contact with Christ. Aorist subjunctive. It was a really pathetic scene and a tremendous strain on Jesus. {As many as had plagues} (\hosoi eichon mastigas\). Strokes or scourges, terms used by us today as a paralytic stroke, the influenza scourge. Our word plague is from \plˆgˆ\ (Latin _plaga_), from \plˆgnumi\, to strike a blow. Common in ancient Greek in this sense. See strkjv@Mark:5:29,34; strkjv@Luke:7:21| for the same use of \mastiges\ and also 2Macc. strkjv@9:11.

rwp@Mark:3:13 @{He goeth up into the mountain} (\anabainei eis to oros\). Songs:Matthew (Matthew:5:1|) and Luke (Luke:6:12|), "to pray" Luke adds. Historical present so common in Mark's vivid narrative. Neither Gospel gives the name of the mountain, assuming it as well known, probably not far from the lake. {Whom he himself would} (\hous ˆthelen autos\). Emphatic use of \autos\ (himself) at end of sentence. Whether by personal imitation or through the disciples Jesus invites or calls to himself (\proskaleitai\, historical middle present indicative) a select number out of the vast crowds by the sea, those whom he really wished to be with him. {They went off to him} (\apˆlthon pros auton\). Luke states that Jesus "continued all night in prayer, to God." It was a crisis in the ministry of Christ. This select group up in the hills probably respected the long agony of Jesus though they did not comprehend his motive. They formed a sort of spiritual body-guard around the Master during his night vigil in the mountain.

rwp@Mark:3:14 @{He appointed twelve} (\epoiˆsen d“deka\). This was a second selection out of those invited to the hills and after the night of prayer and after day came (Luke:6:13|). Why he chose twelve we are not told, probably because there were twelve tribes in Israel. It was a good round number at any rate. They were to be princes in the new Israel (cf. strkjv@Matthew:19:28; strkjv@Luke:22:30; strkjv@Revelation:21:14,15|). Luke (Luke:6:13-16|) also gives the list of the twelve at this point while Matthew (Matthew:10:1-4|) postpones giving the names till they are sent out in Galilee. There is a fourth list in strkjv@Acts:1:13|. See discussion of the names of the apostles on ¯Matthew:10:1-4| and pp. 271-3 of my _Harmony of the Gospels for Students of the Life of Christ_. The three groups of four begin alike (Simon, Philip, James). There are some difficulties. {Whom he also named apostles} (\hous kai apostolous “nomasen\). Margin of Revised Version, the text of Westcott and Hort after Aleph, B, C, etc. Genuine in strkjv@Luke:6:13| and probably so here. The meaning is that Jesus himself gave the name apostle or missionary (\apostell“\, to send) to this group of twelve. The word is applied in the New Testament to others besides as delegates or messengers of churches (2Corinthians:8:23; strkjv@Phillipians:2:25|), and messenger (John:13:16|). It is applied also to Paul on a par with the twelve (Galatians:1:1,11f.|, etc.) and also to Barnabas (Acts:14:14|), and perhaps also to Timothy and Silas (1Timothy:2:6f.|). Two purposes of Jesus are mentioned by Mark in the choice of these twelve, {that they might be with him} (\hina “sin met' autou\), {and that he might send them forth} (\kai hina apostellˆi autous\). They were not ready to be sent forth till they had been with Jesus for some time. This is one of the chief tasks of Christ to train this group of men. See Bruce's _The Training of the Twelve_. The very word \apostolos\ is from \apostell“\. There were two purposes in sending them forth expressed by two infinitives, one to preach (\kˆrussein\, from \kˆrux\, herald), the other to have power to cast out demons (\echein exousian ekballein ta daimonia\). This double ministry of preaching and healing was to mark their work. The two things are, however, different, and one does not necessarily involve the other.

rwp@Mark:3:17 @{Boanerges, which is Sons of thunder} (\Boanˆrges ho estin huioi brontˆs\). This Hebrew nickname is given only by Mark and the reason for it is not clear. It may refer to the fiery temperament revealed in strkjv@Luke:9:34| when James and John wanted to call down fire on the Samaritan villages that were unfriendly to them. The word literally means {sons of tumult, sons of thunder} in Syriac. No other epithets are given by Mark save descriptions to distinguish as Simon the Cananaean (or Zealot) and Judas Iscariot, who also betrayed him (verse 19|). Andrew, (from \anˆr\, a man) and Philip (Philippos, fond of horses) are both Greek names. Bartholomew, son of Tolmai, is the Nathanael of John's Gospel (John:21:2|). He probably had both names. Matthew is a Hebrew name meaning gift of God (\Maththaios\). Thomas is Hebrew and means Twin (Didymus, strkjv@John:11:16|). There are two uses of the name of James (\Iac“bos\, Jacob). Thaddeus is another name for Lebbaeus.

rwp@Mark:3:19 @{He cometh into a house} (\erchetai eis oikon\). Historical present again and no article with noun. He comes home from the mountain, probably the house of Simon as in strkjv@1:29|. Mark passes by the Sermon on the Mount given by Matthew and Luke on the mountain (plateau on the mountain in Luke). We have to allow a reasonable interval for Mark's narrative. Mark's Gospel is full of action and does not undertake to tell all that Jesus did and said.

rwp@Mark:3:20 @{Songs:that they could not so much as eat bread} (\h“ste mˆ dunasthai autous mˆde arton phagein\). Note infinitive with \h“ste\. Apparently Jesus and the disciples indoors with the great crowd in the house and at the door as in strkjv@1:32; strkjv@2:2| to which Mark refers by "again." The jam was so great that they could not rest, could not eat, and apparently Jesus could not even teach. The crowd reassembled at once on Christ's return from the mountain.

rwp@Mark:3:21 @{His friends} (\hoi par' autou\). The phrase means literally "those from the side of him (Jesus)." It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the LXX. The fact that in verse 31| "his mother and his brothers" are expressly mentioned would indicate that they are "the friends" alluded to in verse 21|. It is a mournful spectacle to think of the mother and brothers saying, {He is beside himself} (\exestˆ\). Second aorist active indicative intransitive. The same charge was brought against Paul (Acts:26:24; strkjv@2Corinthians:5:13|). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (3:22|). See on ¯Matthew:9:32-34; strkjv@10:25; strkjv@12:24| for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my _The Mother of Jesus: Her Problems and Her Glory_. The brothers did not as yet believe the pretensions and claims of Jesus (John:7:5|). Herod Antipas will later consider Jesus as John the Baptist _redivivus_, the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (\kratˆsai\), forcibly if need be.

rwp@Mark:3:23 @{In parables} (\en parabolais\). In crisp pungent thrusts that exposed the inconsistencies of the scribes and Pharisees. See on ¯Matthew:13| for discussion of the word {parable} (\parabolˆ\, placing beside for comparison). These short parabolic quips concern Satan's casting out (\ekballei\, the very word used of casting out demons) Satan (rhetorical question), a kingdom divided (\meristhˆi\, for a mere portion) against itself, a house divided (\meristhˆi\) against itself, two conditions of the third class undetermined, but with prospect of determination.

rwp@Mark:3:29 @{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:3:31 @{Standing without} (\ex“ stˆkontes\). A late present from the perfect \hestˆka\. Pathetic picture of the mother and brothers standing on the outside of the house thinking that Jesus inside is beside himself and wanting to take him home. They were crowded out. {They sent unto him, calling him} (\apesteilan pros auton kalountes auton\). They were unwilling to disclose their errand to take him home (Swete) and so get the crowd to pass word unto Jesus on the inside, "calling him" through others. Some of the MSS. add "sisters" to mother and brothers as seeking Jesus.

rwp@Mark:3:34 @{Looking round on them} (\periblepsamenos\). Another of Mark's life-like touches. Jesus calls those who do the will of God his mother, brothers, and sisters. This does not prove that the sisters were actually there. The brothers were hostile and that gives point to the tragic words of Jesus. One's heart goes out to Mary who has to go back home without even seeing her wondrous Son. What did it all mean to her at this hour?

rwp@Mark:4:1 @{Sat in the sea} (\kathˆsthai en tˆi thalassˆi\). In the boat, of course, which was in the sea. He first sat by the beach (Matthew:13:1|) and then a very great multitude (\ochlos pleistos\) made him enter a boat in which he sat and taught. It was a common experience now to teach the crowds on the beach (2:1,13; strkjv@3:7-9|). {There is gathered} (\sunagetai\). Graphic pictorial present again. See the crowds pressing Jesus into the sea.

rwp@Mark:4:2 @{He taught them} (\edidasken autous\). Imperfect tense describing it as going on. {In parables} (\en parabolais\). As in strkjv@3:23|, only here more extended parables. See on ¯Matthew:13| for discussion concerning Christ's use of parables. Eight are given there, one (the Lamp both in strkjv@Mark:4:21| and strkjv@Luke:8:16| (both Sower and the Lamp in Luke), one alone in strkjv@Mark:4:26-29| (seed growing of itself) not in Matthew or Luke, ten on this occasion. Only four are mentioned in strkjv@Mark:4:1-34| (The Sower, the Lamp, the Seed Growing of Itself, the Mustard Seed). But Mark adds (4:34|) "without a parable spake he not unto them," clearly meaning that Jesus spoke many others on this occasion and Matt. after mentioning eight (Matthew:13:34|) makes the same statement. Manifestly, therefore, Jesus spoke many parables on this day and all theories of exegesis or dispensations on the basis of the number of these kingdom parables are quite beside the mark. In beginning Jesus said: {Hearken} (\Akouete\). It is significant that even Jesus had to ask people to listen when he spoke. See also verse 9|.

rwp@Mark:4:12 @{Lest haply they should turn again, and it should be forgiven them} (\mˆpote epistreps“sin kai aphethˆi autois\). Luke does not have these difficult words that seem in Isaiah to have an ironical turn, though strkjv@Matthew:13:15| does retain them even after using \hoti\ for the first part of the quotation. There is no way to make \mˆpote\ in strkjv@Mark:4:12| and strkjv@Matthew:13:15| have a causal sense. It is the purpose of condemnation for wilful blindness and rejection such as suits the Pharisees after their blasphemous accusation against Jesus. Bengel says: _iam ante non videbant, nunc accedit iudicium divinum_. Jesus is pronouncing their doom in the language of Isaiah. It sounds like the dirge of the damned.

rwp@Mark:4:21 @{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:4:27 @{Should sleep and rise} (\katheudˆi kai egeirˆtai\). Present subjunctive for continued action. Songs:also {spring up and grow} (\blastƒi kai mˆkunˆtai\) two late verbs. The process of growth goes on all night and all day (\nukta kai hˆmeran\, accusative of time). {He knoweth not how} (\h“s ouk oiden autos\). Note position of \h“s\ (beginning) and \autos\ (end) of clause: {How knows not he}. The mystery of growth still puzzles farmers and scientists of today with all our modern knowledge. But nature's secret processes do not fail to operate because we are ignorant. This secret and mysterious growth of the kingdom in the heart and life is the point of this beautiful parable given only by Mark. "When man has done his part, the actual process of growth is beyond his reach or comprehension" (Swete).

rwp@Mark:4:28 @{Of herself} (\automatˆ\). Automatically, we say. The secret of growth is in the seed, not in the soil nor in the weather nor in the cultivating. These all help, but the seed spontaneously works according to its own nature. The word \automatˆ\ is from \autos\ (self) and \memaa\ desire eagerly from obsolete \ma“\. Common word in all Greek history. Only one other example in N.T., in strkjv@Acts:12:10| when the city gate opens to Peter of its own accord. "The mind is adapted to the truth, as the eye to the light" (Gould). Songs:we sow the seed, God's kingdom truth, and the soil (the soul) is ready for the seed. The Holy Spirit works on the heart and uses the seed sown and makes it germinate and grow, "first the blade, then the ear, then the full corn in the ear" (\pr“ton chorton, eiten stachun, eiten plˆrˆ siton en t“i stachui\). This is the law and order of nature and also of grace in the kingdom of God. Hence it is worth while to preach and teach. "This single fact creates the confidence shown by Jesus in the ultimate establishment of his kingdom in spite of the obstacles which obstruct its progress" (Gould).

rwp@Mark:4:29 @{Is ripe} (\paradoi\, second aorist subjunctive with \hotan\). Whenever the fruit yields itself or permits. {Putteth forth} (\apostellei\). Sends forth the sickle. The word for _apostle_ comes from this verb. See strkjv@John:4:38|: "I sent you forth to reap" (\ego apesteila humƒs therizein\). Sickle (\drepanon\) here by metonymy stands for the reapers who use it when the harvest stands ready for it (\parestˆken\, stands by the side, present perfect indicative).

rwp@Mark:4:30 @{How shall we liken?} (\P“s homoi“s“men?\) Deliberative first aorist subjunctive. This question alone in Mark. Songs:with the other question: {In what parable shall we set it forth?} (\en tini autˆn parabolˆi th“men;\). Deliberative second aorist subjunctive. The graphic question draws the interest of the hearers (_we_) by fine tact. strkjv@Luke:13:18f.| retains the double question which strkjv@Matthew:13:31f.| does not have, though he has it in a very different context, probably an illustration of Christ's favourite sayings often repeated to different audiences as is true of all teachers and preachers.

rwp@Mark:4:31 @{When it is sown} (\hotan sparˆi\). Second aorist passive subjunctive of \speir“\. Alone in Mark and repeated in verse 32|. {Less than all the seeds} (\mikroteron pant“n t“n spermat“n\). Comparative adjective with the ablative case after it. Hyperbole, of course, but clearly meaning that from a very small seed a large plant grows, the gradual pervasive expansive power of the kingdom of God.

rwp@Mark:4:34 @{But privately to his disciples he expounded all things} (\kat' idian de tois idiois mathˆtais epeluen panta\). To his own (\idiois\) disciples in private, in distinction from the mass of the people Jesus was in the habit (imperfect tense, \epeluen\) of {disclosing}, revealing, all things (\panta\) in plain language without the parabolic form used before the crowds. This verb \epilu“\ occurs in the N.T. only here and in strkjv@Acts:19:39| where the town-clerk of Ephesus says of the troubles by the mob: "It shall be settled in the regular assembly" (\en tˆi ennom“i ekklˆsiƒi epiluthˆsetai\). First future passive indicative from \epilu“\. The word means to give additional (\epi\) loosening (\lu“\), so to explain, to make plainer, clearer, even to the point of revelation. This last is the idea of the substantive in strkjv@2Peter:1:20| where even the Revised Version has it: "No prophecy of scripture is of private interpretation" (\pƒsa prophˆteia graphˆs idias epiluse“s ou ginetai\). Here the use of \ginetai\ (comes) with the ablative case (\epiluse“s\) and the explanation given in verse strkjv@2Peter:1:21| shows plainly that disclosure or revelation to the prophet is what is meant, not interpretation of what the prophet said. The prophetic impulse and message came from God through the Holy Spirit. In private the further disclosures of Jesus amounted to fresh revelations concerning the mysteries of the kingdom of God.

rwp@Mark:4:35 @{When even was come} (\opsias genomenˆs\). Genitive absolute. It had been a busy day. The blasphemous accusation, the visit of the mother and brothers and possibly sisters, to take him home, leaving the crowded house for the sea, the first parables by the sea, then more in the house, and now out of the house and over the sea. {Let us go over unto the other side} (\dielth“men eis to peran\). Hortatory (volitive) subjunctive, second aorist active tense. They were on the western side and a row over to the eastern shore in the evening would be a delightful change and refreshing to the weary Christ. It was the only way to escape the crowds.

rwp@Mark:4:37 @{There ariseth a great storm of wind} (\ginetai lailaps megalˆ anemou\). Mark's vivid historical present again. strkjv@Matthew:8:24| has \egeneto\ (arose) and strkjv@Luke:8:23| \katebˆ\ (came down). Luke has also \lailaps\, but Matthew \seismos\ (tempest), a violent upheaval like an earthquake. \Lailaps\ is an old word for these cyclonic gusts or storms. Luke's "came down" shows that the storm fell suddenly from Mount Hermon down into the Jordan Valley and smote the Sea of Galilee violently at its depth of 682 feet below the Mediterranean Sea. The hot air at this depth draws the storm down with sudden power. These sudden storms continue to this day on the Sea of Galilee. The word occurs in the LXX of the whirlwind out of which God answered Job:(Job:38:1|) and in strkjv@Jonah:1:4|. {The waves beat into the boat} (\ta kumata epeballen eis to ploion\). Imperfect tense (were beating) vividly picturing the rolling over the sides of the boat "so that the boat was covered with the waves" (Matthew:8:24|). Mark has it: "insomuch that the boat was now filling" (\h“ste ˆdˆ gemizesthai to ploion\). Graphic description of the plight of the disciples.

rwp@Mark:4:38 @{Asleep on the cushion} (\epi to proskephalaion katheud“n\). Mark also mentions the cushion or bolster and the stern of the boat (\en tˆi prumnˆi\). strkjv@Matthew:8:24| notes that Jesus was sleeping (\ekatheuden\), Luke that {he fell asleep} (\aphupn“sen\, ingressive aorist indicative). He was worn out from the toil of this day. {They awake him} (\egeirousin auton\). Songs:Mark's graphic present. Matthew and Luke both have "awoke him." Mark has also what the others do not: "Carest thou not?" (\ou melei soi;\). It was a rebuke to Jesus for sleeping in such a storm. We are perishing (\apollumetha\, linear present middle). Precisely this same form also in strkjv@Matthew:8:25| and strkjv@Luke:8:24|.

rwp@Mark:4:40 @{Why are ye fearful?} (\Ti deiloi este;\). They had the Lord of the wind and the waves with them in the boat. He was still Master even if asleep in the storm. {Have ye not yet faith?} (\Oup“ echete pistin;\). Not yet had they come to feel that Jesus was really Lord of nature. They had accepted his Messiaship, but all the conclusions from it they had not yet drawn. How like us in our troubles they were!

rwp@Mark:4:41 @{They feared exceedingly} (\ephobˆthˆsan phobon megan\). Cognate accusative with the first aorist passive indicative. They feared a great fear. strkjv@Matthew:8:27| and strkjv@Luke:8:22| mention that "they marvelled." But there was fear in it also. {Who then is this?} (\Tis ara houtos estin;\). No wonder that they feared if this One could command the wind and the waves at will as well as demons and drive out all diseases and speak such mysteries in parables. They were growing in their apprehension and comprehension of Jesus Christ. They had much yet to learn. There is much yet for us today to learn or seek to grow in the knowledge of our Lord Jesus Christ. This incident opened the eyes and minds of the disciples to the majesty of Jesus.

rwp@Mark:5:1 @{The Gerasenes} (\t“n Gerasˆn“n\). Like strkjv@Luke:8:26| while strkjv@Matthew:8:28| has "the Gadarenes." The ruins of the village Khersa (Gerasa) probably point to this site which is in the district of Gadara some six miles southeastward, not to the city of Gerasa some thirty miles away.

rwp@Mark:5:7 @{I adjure thee by God} (\horkiz“ se ton theon\). The demoniac puts Jesus on oath (two accusatives) after the startled outcry just like the one in strkjv@1:24|, which see. He calls Jesus here "son of the Most High God" (\huie tou theou tou hupsistou\) as in strkjv@Luke:8:28| (cf. strkjv@Genesis:14:18f.|). {Torment me not} (\mˆ me basanisˆis\). Prohibition with \mˆ\ and the ingressive aorist subjunctive. The word means to test metals and then to test one by torture (cf. our "third degree"). Same word in all three Gospels.

rwp@Mark:5:13 @{And he gave them leave} (\kai epetrepsen autois\). These words present the crucial difficulty for interpreters as to why Jesus allowed the demons to enter the hogs and destroy them instead of sending them back to the abyss. Certainly it was better for hogs to perish than men, but this loss of property raises a difficulty of its own akin to the problem of tornadoes and earthquakes. The question of one man containing so many demons is difficult also, but not much more so than how one demon can dwell in a man and make his home there. One is reminded of the man out of whom a demon was cast, but the demon came back with seven other demons and took possession. Gould thinks that this man with a legion of demons merely makes a historical exaggeration. "I feel as if I were possessed by a thousand devils." That is too easy an explanation. See on ¯Matthew:8:32| for "rushed down the steep." {They were choked} (\epnigonto\). Imperfect tense picturing graphically the disappearance of pig after pig in the sea. strkjv@Luke:8:33| has \apegnigˆ\, {choked off}, constative second aorist passive indicative, treated as a whole, strkjv@Matthew:8:32| merely has "perished" (\apethanon\; died).

rwp@Mark:5:15 @{They come to Jesus} (\erchontai pros ton Iˆsoun\). Vivid present. To Jesus as the cause of it all, "to meet Jesus" (\eis hupantˆsin Iˆsou\, strkjv@Matthew:8:34|). {And behold} (\the“rousin\). Present tense again. {And they were afraid} (\kai ephobˆthˆsan\). They became afraid. Mark drops back to the ingressive aorist tense (passive voice). They had all been afraid of the man, but there he was "sitting clothed and in his right mind," (\kathˆmenon himatismenon kai s“phronounta\. Note the participles). "At the feet of Jesus," Luke adds (Luke:8:35|). For a long time he had worn no clothes (Luke:8:17|). Here was the healing of the wild man and the destruction of the hogs all by this same Jesus.

rwp@Mark:5:19 @{Go to thy house unto thy friends} (\Hupage eis ton oikon sou pros tous sous\). "To thy own folks" rather than "thy friends." Certainly no people needed the message about Christ more than these people who were begging Jesus to leave. Jesus had greatly blessed this man and so gave him the hardest task of all, to go home and witness there for Christ. In Galilee Jesus had several times forbidden the healed to tell what he had done for them because of the undue excitement and misunderstanding. But here it was different. There was no danger of too much enthusiasm for Christ in this environment.

rwp@Mark:5:20 @{He went his way} (\apˆlthen\). He went off and did as Jesus told him. He heralded (\kˆrussein\) or published the story till all over Decapolis men marvelled (\ethaumazon\) at what Jesus did, kept on marvelling (imperfect tense). The man had a greater opportunity for Christ right in his home land than anywhere else. They all knew this once wild demoniac who now was a new man in Christ Jesus. Thousands of like cases of conversion under Christ's power have happened in rescue missions in our cities.

rwp@Mark:5:24 @{He went with him} (\apˆlthen\). Aorist tense. Went off with him promptly, but a great multitude followed him (\ˆkolouthei\), was following, kept following (imperfect tense). {They thronged him} (\sunethlibon auton\). Imperfect tense again. Only example of (here and in verse 31|) this compound verb in the N.T., common in old Greek. Were pressing Jesus so that he could hardly move because of the jam, or even to breathe (\sunepnigon\, strkjv@Luke:8:42|).

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:5:35 @{While he yet spake} (\Eti autou lalountos\). Genitive absolute. Another vivid touch in Mark and strkjv@Luke:8:49|. The phrase is in strkjv@Genesis:29:9|. Nowhere does Mark preserve better the lifelike traits of an eyewitness like Peter than in these incidents in chapter 5. The arrival of the messengers from Jairus was opportune for the woman just healed of the issue of blood (\en husei haimatos\) for it diverted attention from her. Now the ruler's daughter has died (\apethane\). {Why troublest thou the master any further?} (\Ti eti skulleis ton didaskalon;\). It was all over, so they felt. Jesus had raised from the dead the son of the widow of Nain (Luke:7:11-17|), but people in general did not expect him to raise the dead. The word \skull“\, from \skulon\ (_skin, pelt, spoils_), means to skin, to flay, in Aeschylus. Then it comes to mean to vex, annoy, distress as in strkjv@Matthew:9:36|, which see. The middle is common in the papyri for bother, worry, as in strkjv@Luke:7:6|. There was no further use in troubling the Teacher about the girl.

rwp@Mark:5:36 @{Not heeding} (\parakousas\). This is the sense in strkjv@Matthew:18:17| and uniformly so in the LXX. But here the other sense of hearing aside, overhearing what was not spoken directly to him, probably exists also. "Jesus might overhear what was said and disregard its import" (Bruce). Certainly he ignored the conclusion of the messengers. The present participle \laloumenon\ suits best the idea of overhearing. Both Mark and strkjv@Luke:8:50| have "Fear not, only believe" (\mˆ phobou, monon pisteue\). This to the ruler of the synagogue (\t“i archisunag“g“i\) who had remained and to whom the messenger had spoken.

rwp@Mark:5:39 @{Make a tumult} (\thorubeisthe\). Middle voice. Jesus had dismissed one crowd (verse 37|), but finds the house occupied by the hired mourners making bedlam (\thorubos\) as if that showed grief with their ostentatious noise. strkjv@Matthew:9:23| spoke of flute-players (\aulˆtas\) and the hubbub of the excited throng (\thoruboumenon\. Cf. strkjv@Mark:14:2; strkjv@Acts:20:1,21,34|). Mark, Matthew, and Luke all quote Jesus as saying that "the child is not dead, but sleepeth." Jesus undoubtedly meant that she was not dead to stay dead, though some hold that the child was not really dead. It is a beautiful word (she is {sleeping}, \katheudei\) that Jesus uses of death.

rwp@Mark:5:42 @{Rose up, and walked} (\anestˆ kai periepatei\). Aorist tense (single act) followed by the imperfect ({the walking went on}). {For she was twelve years old} (\ˆn gar et“n d“deka\). The age mentioned by Mark alone and here as explanation that she was old enough to walk. {Amazed} (\exestˆsan\). We have had this word before in strkjv@Matthew:12:23| and strkjv@Mark:2:12|, which see. Here the word is repeated in the substantive in the associative instrumental case (\ekstasei megalˆi\), with a great ecstasy, especially on the part of the parents (Luke:8:56|), and no wonder.

rwp@Mark:5:43 @{That no one should know this} (\hina mˆdeis gnoi touto\). Second aorist active subjunctive, \gnoi\. But would they keep still about it? There was the girl besides. Both Mark and Luke note that Jesus ordered that food be given to the child {given her to eat}, (\dothˆnai autˆi phagein\), a natural care of the Great Physician. Two infinitives here (first aorist passive and second aorist active). "She could walk and eat; not only alive, but well" (Bruce).

rwp@Mark:6:1 @{Into his own country} (\eis tˆn patrida autou\). Songs:Matthew:13:54|. There is no real reason for identifying this visit to Nazareth with that recorded in strkjv@Luke:4:26-31| at the beginning of the Galilean Ministry. He was rejected both times, but it is not incongruous that Jesus should give Nazareth a second chance. It was only natural for Jesus to visit his mother, brothers, and sisters again. Neither Mark nor Matthew mention Nazareth here by name, but it is plain that by \patrida\ the region of Nazareth is meant. He had not lived in Bethlehem since his birth.

rwp@Mark:6:2 @{Began to teach} (\ˆrxato didaskein\). As was now his custom in the synagogue on the sabbath. The ruler of the synagogue (\archisunag“gos\, see strkjv@Matthew:5:22|) would ask some one to speak whensoever he wished. The reputation of Jesus all over Galilee opened the door for him. Jesus may have gone to Nazareth for rest, but could not resist this opportunity for service. {Whence hath this man these things?} (\Pothen tout“i tauta;\). Laconic and curt, {Whence these things to this fellow?} With a sting and a fling in their words as the sequel shows. They continued to be amazed (\exeplˆssonto\, imperfect tense passive). They challenge both the apparent {wisdom} (\sophia\) with which he spoke and {the mighty works} or powers (\hai dunameis\) {such as those} (\toiautai\) {coming to pass} (\ginomenai\, present middle participle, repeatedly wrought) {by his hands} (\dia t“n cheir“n\). They felt that there was some hocus-pocus about it somehow and somewhere. They do not deny the wisdom of his words, nor the wonder of his works, but the townsmen knew Jesus and they had never suspected that he possessed such gifts and graces.

rwp@Mark:6:3 @{Is not this the carpenter?} (\Ouch houtos estin ho tekt“n;\). strkjv@Matthew:13:55| calls him "the carpenter's son" (\ho tou tektonos huios\). He was both. Evidently since Joseph's death he had carried on the business and was "the carpenter" of Nazareth. The word \tekt“n\ comes from \tekein, tikt“\, to beget, create, like \technˆ\ (craft, art). It is a very old word, from Homer down. It was originally applied to the worker in wood or builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal, or in stone as well as in wood and even of sculpture. It is certain that Jesus worked in wood. Justin Martyr speaks of ploughs, yokes, et cetera, made by Jesus. He may also have worked in stone and may even have helped build some of the stone synagogues in Galilee like that in Capernaum. But in Nazareth the people knew him, his family (no mention of Joseph), and his trade and discounted all that they now saw with their own eyes and heard with their own ears. This word carpenter "throws the only flash which falls on the continuous tenor of the first thirty years from infancy to manhood, of the life of Christ" (Farrar). That is an exaggeration for we have strkjv@Luke:2:41-50| and "as his custom was" (Luke:4:16|), to go no further. But we are grateful for Mark's realistic use of \tekt“n\ here. {And they were offended in him} (\kai eskandalizonto en aut“i\). Songs:exactly strkjv@Matthew:13:56|, {were made to stumble in him}, trapped like game by the \skandalon\ because they could not explain him, having been so recently one of them. "The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became--\petra skandalou\ (1Peter:2:7,8; strkjv@Romans:9:33|) to those who disbelieved" (Swete). Both Mark and strkjv@Matthew:13:57|, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet's lack of honour in his own country. strkjv@John:4:44| quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet (\prophˆtˆs\, forspeaker for God), a seer. He was much more than this as he had already claimed to be Messiah (John:4:26; strkjv@Luke:4:21|), the Son of man with power of God (Mark:1:10; strkjv@Matthew:9:6; strkjv@Luke:5:24|), the Son of God (John:5:22|). They stumble at Jesus today as the townspeople of Nazareth did. {In his own house} (\en tˆi oikiƒi autou\). Also in strkjv@Matthew:13:57|. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John:7:5|). This puzzle was the greatest of all.

rwp@Mark:6:6 @{And he marvelled because of their unbelief} (\kai ethaumasen dia tˆn apistian aut“n\). Aorist tense, but Westcott and Hort put the imperfect in the margin. Jesus had divine knowledge and accurate insight into the human heart, but he had human limitations in certain things that are not clear to us. He marvelled at the faith of the Roman centurion where one would not expect faith (Matthew:8:10; strkjv@Luke:7:9|). Here he marvels at the lack of faith where he had a right to expect it, not merely among the Jews, but in his own home town, among his kinspeople, even in his own home. One may excuse Mary, the mother of Jesus, from this unbelief, puzzled, as she probably was, by his recent conduct (Mark:3:21,31|). There is no proof that she ever lost faith in her wonderful Son. {He went round about the villages teaching} (\periˆgen tƒs k“mas kukl“i didask“n\). A good illustration of the frequent poor verse division. An entirely new paragraph begins with these words, the third tour of Galilee. They should certainly be placed with verse 7|. The Revised Version would be justified if it had done nothing else than give us paragraphs according to the sense and connection. "Jesus resumes the role of a wandering preacher in Galilee" (Bruce). Imperfect tense, \periˆgen\.

rwp@Mark:6:7 @{By two and two} (\duo duo\). This repetition of the numeral instead of the use of \ana duo\ or \kata duo\ is usually called a Hebraism. The Hebrew does have this idiom, but it appears in Aeschylus and Sophocles, in the vernacular _Koin‚_ (Oxyrhynchus Papyri No. 121), in Byzantine Greek, and in modern Greek (Deissmann, _Light from the Ancient East_, pp. 122f.). Mark preserves the vernacular _Koin‚_ better than the other Gospels and this detail suits his vivid style. The six pairs of apostles could thus cover Galilee in six different directions. Mark notes that he "began to send them forth" (\ˆrxato autous apostellein\). Aorist tense and present infinitive. This may refer simply to this particular occasion in Mark's picturesque way. But the imperfect tense \edidou\ means he kept on giving them all through the tour, a continuous power (authority) over unclean spirits singled out by Mark as representing "all manner of diseases and all manner of sickness" (Matthew:10:1|), "to cure diseases" (\iasthai\, strkjv@Luke:9:1|), healing power. They were to preach and to heal (Luke:9:1; strkjv@Matthew:10:7|). Mark does not mention preaching as a definite part of the commission to the twelve on this their first preaching tour, but he does state that they did preach (6:12|). They were to be missioners or missionaries (\apostellein\) in harmony with their office (\apostoloi\).

rwp@Mark:6:9 @{Shod with sandals} (\hupodedemenous sandalia\). Perfect passive participle in the accusative case as if with the infinitive \poreuesthai\ or \poreuthˆnai\, (to go). Note the aorist infinitive middle, \endusasthai\ (text of Westcott and Hort), but \endusˆsthe\ (aorist middle subjunctive) in the margin. Change from indirect to direct discourse common enough, not necessarily due to "disjointed notes on which the Evangelist depended" (Swete). strkjv@Matthew:10:10| has "nor shoes" (\mˆde hupodˆmata\), possibly preserving the distinction between "shoes" and "sandals" (worn by women in Greece and by men in the east, especially in travelling). But here again extra shoes may be the prohibition. See on ¯Matthew:10:10| for this. {Two coats} (\duo chit“nas\). Two was a sign of comparative wealth (Swete). The mention of "two" here in all three Gospels probably helps us to understand that the same thing applies to shoes and staff. "In general, these directions are against luxury in equipment, and also against their providing themselves with what they could procure from the hospitality of others" (Gould).

rwp@Mark:6:11 @{For a testimony unto them} (\eis marturion autois\). Not in Matthew. strkjv@Luke:9:5| has "for a testimony against them" (\eis marturion epi autous\). The dative \autois\ in Mark is the dative of disadvantage and really carries the same idea as \epi\ in Luke. The dramatic figure of {shaking out} (\ektinaxate\, effective aorist imperative, Mark and Matthew), {shaking off} (\apotinassete\, present imperative, Luke).

rwp@Mark:6:12 @{Preached that men should repent} (\ekˆruxan hina metano“sin\). Constative aorist (\ekˆruxan\), summary description. This was the message of the Baptist (Matthew:3:2|) and of Jesus (Mark:1:15|).

rwp@Mark:6:13 @{They cast out many demons and they anointed with oil} (\exeballon kai ˆleiphon elai“i\). Imperfect tenses, continued repetition. Alone in Mark. This is the only example in the N.T. of \aleiph“ elai“i\ used in connection with healing save in strkjv@James:5:14|. In both cases it is possible that the use of oil (olive oil) as a medicine is the basis of the practice. See strkjv@Luke:10:34| for pouring oil and wine upon the wounds. It was the best medicine of the ancients and was used internally and externally. It was employed often after bathing. The papyri give a number of examples of it. The only problem is whether \aleiph“\ in Mark and James is used wholly in a ritualistic and ceremonial sense or partly as medicine and partly as a symbol of divine healing. The very word \aleiph“\ can be translated rub or anoint without any ceremony. "Traces of a ritual use of the unction of the sick appear first among Gnostic practices of the second century" (Swete). We have today, as in the first century, God and medicine. God through nature does the real healing when we use medicine and the doctor.

rwp@Mark:6:14 @{Heard} (\ˆkousen\). This tour of Galilee by the disciples in pairs wakened all Galilee, for the name of Jesus thus became known (\phaneron\) or known till even Herod heard of it in the palace. "A palace is late in hearing spiritual news" (Bengel). {Therefore do these powers work in him} (\dia touto energousin hai dunameis en aut“i\). "A snatch of Herod's theology and philosophy" (Morison). John wrought no miracles (John:10:41|), but if he had risen from the dead perhaps he could. Songs:Herod may have argued. "Herod's superstition and his guilty conscience raised this ghost to plague him" (Gould). Our word _energy_ is this same Greek word here used (\energousin\). It means at work. Miraculous powers were at work in Jesus whatever the explanation. This all agreed, but they differed widely as to his personality, whether Elijah or another of the prophets or John the Baptist. Herod was at first much perplexed (\diˆporei\, strkjv@Luke:9:7| and strkjv@Mark:6:20|).

rwp@Mark:6:17 @{For Herod himself} (\Autos gar ho Hˆr“idˆs\). Mark now proceeds to give the narrative of the death of John the Baptist some while before these nervous fears of Herod. But this _post eventum_ narrative is very little out of the chronological order. The news of John's death at Machaerus may even have come at the close of the Galilean tour. "The tidings of the murder of the Baptist seem to have brought the recent circuit to an end" (Swete). The disciples of John "went and told Jesus. Now when Jesus heard it, he withdrew from thence in a boat" (Matthew:14:12f.|). See on ¯Matthew:14:3-12| for the discussion about Herod Antipas and John and Herodias.

rwp@Mark:6:20 @{Feared John} (\ephobeito ton I“anˆn\). Imperfect tense, continual state of fear. He feared John and also Herodias. Between the two Herod vacillated. He knew him to be righteous and holy (\dikaion kai hagion\) and so innocent of any wrong. Songs:he {kept him safe} (\sunetˆrei\). Imperfect tense again. Late Greek verb. From the plots and schemes of Herodias. She was another Jezebel towards John and with Herod. {Much perplexed} (\polla ˆporei\). This the correct text not \polla epoiei\, did many things. Imperfect tense again. {He heard him gladly} (\hˆde“s ˆkouen\). Imperfect tense again. This is the way that Herod really felt when he could slip away from the meshes of Herodias. These interviews with the Baptist down in the prison at Machaerus during his occasional visits there braced "his jaded mind as with a whiff of fresh air" (Swete). But then he saw Herodias again and he was at his wits' end (\ˆporei\, lose one's way, \a\ privative and \poros\, way), for he knew that he had to live with Herodias with whom he was hopelessly entangled.

rwp@Mark:6:21 @{When a convenient day was come} (\genomenˆs hˆmeras eukairou\). Genitive absolute. A day well appointed \eu\, well, \kairos\, time) for the purpose, the day for which she had long waited. She had her plans all laid to spring a trap for her husband Herod Antipas and to make him do her will with the Baptist. Herod was not to know that he was the mere catspaw of Herodias till it was all over. See on ¯Matthew:14:6| for discussion of Herod's birthday (\genesiois\, locative case or associative instrumental of time). {Made a supper} (\deipnon epoiˆsen\). Banquet. {To his lords} (\tois megistƒsin autou\). From \megistan\ (that from \megas\, great), common in the LXX and later Greek. Cf. strkjv@Revelation:6:15; strkjv@18:23|. In the papyri. The grandees, magnates, nobles, the chief men of civil life. {The high captains} (\tois chiliarchois\). Military tribunes, commanders of a thousand men. {The chief men of Galilee} (\tois pr“tois tˆs Galilaias\). The first men of social importance and prominence. A notable gathering that included these three groups at the banquet on Herod's birthday.

rwp@Mark:6:30 @{And the apostles gather themselves together unto Jesus} (\kai sunagontai hoi apostoloi pros ton Iˆsoun\). Vivid historical present. {All things whatsoever they had done and whatsoever they had taught} (\panta hosa epoiˆsan kai hosa edidaxan\). Not past perfect in the Greek, just the aorist indicative, constative aorist that summed it all up, the story of this their first tour without Jesus. And Jesus listened to it all (Luke:9:10|). He was deeply concerned in the outcome.

rwp@Mark:6:39 @{By companies} (\sumposia sumposia\). Distribution expressed by repetition as in strkjv@Mark:6:7| (\duo duo\) instead of using \ana\ or \kata\. Literally our word _symposium_ and originally a drinking party, Latin _convivium_, then the party of guests of any kind without the notion of drinking. Songs:in Plutarch and the LXX (especially I Macca.). {Upon the green grass} (\epi t“i chl“r“i chort“i\). Another Markan touch. It was passover time (John:6:4|) and the afternoon sun shone upon the orderly groups upon the green spring grass. See on ¯Matthew:14:15|. They may have been seated like companies at tables, open at one end.

rwp@Mark:6:40 @{They sat down in ranks} (\anepesan prasiai prasiai\). They half-way reclined (\anaklithˆnai\, verse 39|). Fell up here (we have to say fell down), the word \anepesan\ means. But they were arranged in groups by hundreds and by fifties and they looked like garden beds with their many-coloured clothes which even men wore in the Orient. Then again Mark repeats the word, \prasiai prasiai\, in the nominative absolute as in verse 39| instead of using \ana\ or \kata\ with the accusative for the idea of distribution. Garden beds, garden beds. Peter saw and he never forgot the picture and so Mark caught it. There was colour as well as order in the grouping. There were orderly walks between the rows on rows of men reclining on the green grass. The grass is not green in Palestine much of the year, mainly at the passover time. Songs:here the Synoptic Gospels have an indication of more than a one-year ministry of Jesus (Gould). It is still one year before the last passover when Jesus was crucified.

rwp@Mark:6:45 @{To Bethsaida} (\pros Bˆthsaidan\). This is Bethsaida on the Western side, not Bethsaida Julias on the Eastern side where they had just been (Luke:9:10|). {While he himself sendeth the multitude away} (\he“s autos apoluei ton ochlon\). strkjv@Matthew:14:22| has it "till he should send away" (\he“s hou apolusˆi\) with the aorist subjunctive of purpose. Mark with the present indicative \apoluei\ pictures Jesus as personally engaged in persuading the crowds to go away now. strkjv@John:6:41f.| explains this activity of Jesus. The crowds had become so excited that they were in the mood to start a revolution against the Roman government and proclaim Jesus king. He had already forced in reality the disciples to leave in a boat {to go before him} (\proagein\) in order to get them out of this atmosphere of overwrought excitement with a political twist to the whole conception of the Messianic Kingdom. They were in grave danger of being swept off their feet and falling heedlessly into the Pharisaic conception and so defeating the whole teaching and training of Jesus with them. See on ¯Matthew:14:22,23|. To this pass things had come one year before the Crucifixion. He had done his best to help and bless the crowds and lost his chance to rest. No one really understood Jesus, not the crowds, not the disciples. Jesus needed the Father to stay and steady him. The devil had come again to tempt him with world dominion in league with the Pharisees, the populace, and the devil in the background.

rwp@Mark:6:48 @{Seeing them distressed in rowing} (\id“n autous basanizomenous en t“i elaunein\). See also strkjv@Matthew:8:29| for the word \basaniz“\, to torture, torment (Matthew:4:24|) with a touch-stone, then to distress as here. Papyri have \dia basan“n\ used on slaves like our third degree for criminals. \Elaunein\ is literally to drive as of ships or chariots. They drove the boat with oars. Common in Xenophon for marching. {About the fourth watch of the night} (\peri tetartˆn phulakˆn tˆs nuktos\). That is, between three and six A.M. The wind was {contrary to them} (\enantios autois\), that is in their faces and rowing was difficult, "a great wind" (John:6:18|), and as a result the disciples had made little progress. They should have been over long before this. {And he would have passed by them} (\kai ˆthelen parelthein autous\). Only in Mark. He wished to pass by them, _praeterire eos_ (Vulgate). Imperfect tense \ˆthelen\. {They thought} (\edoxan\). A natural conclusion. {And cried out} (\anekraxan\). {Cried up}, literally, a shriek of terror, or scream.

rwp@Mark:6:51 @{They were sore amazed in themselves} (\lian en heautois existanto\). Only in Mark. Imperfect tense picturing vividly the excited disciples. Mark does not give the incident of Peter's walking on the water and beginning to sink. Perhaps Peter was not fond of telling that story.

rwp@Mark:6:53 @{And moored to the shore} (\kai pros“rmisthˆsan\). Only here in the New Testament, though an old Greek verb and occurring in the papyri. \Hormos\ is roadstead or anchorage. They cast anchor or lashed the boat to a post on shore. It was at the plain of Gennesaret several miles south of Bethsaida owing to the night wind.

rwp@Mark:6:54 @{Knew him} (\epignontes auton\). Recognizing Jesus, knowing fully (\epi\) as nearly all did by now. Second aorist active participle.

rwp@Mark:6:55 @{Ran about} (\periedramon\). Vivid constative aorist picturing the excited pursuit of Jesus as the news spread that he was in Gennesaret. {On their beds} (\epi tois krabattois\). Pallets like that of the man let down through the roof (Mark:2:4|). {Where they heard he was} (\hopou ˆkouon hoti estin\). Imperfect tense of \akou“\ (repetition), present indicative \estin\ retained in indirect discourse.

rwp@Mark:6:56 @{Wheresoever he entered} (\hopou an eiseporeueto\). The imperfect indicative with \an\ used to make a general indefinite statement with the relative adverb. See the same construction at the close of the verse, \hosoi an hˆpsanto auton\ (aorist indicative and \an\ in a relative clause), {as many as touched him}. One must enlarge the details here to get an idea of the richness of the healing ministry of Jesus. We are now near the close of the Galilean ministry with its many healing mercies and excitement is at the highest pitch (Bruce).

rwp@Mark:7:3 @{Diligently} (\pugmˆi\). Instrumental case, {with the fist}, up to the elbow, rubbing one hand and arm with the other hand clenched. Aleph had \pukna\ probably because of the difficulty about \pugmˆi\ (kin to Latin _pugnus_). Schultess considers it a dry wash or rubbing of the hands without water as a ritualistic concession. The middle voice \nips“ntai\ means their own hands. This verb is often used for parts of the body while \lou“\ is used of the whole body (John:13:10|). On the tradition of the elders see on ¯Matthew:15:2|.

rwp@Mark:7:4 @{From the marketplace} (\ap' agoras\). Ceremonial defilement was inevitable in the mixing with men in public. This \agora\ from \ageir“\ to collect or gather, was a public forum in every town where the people gathered like the courthouse square in American towns. The disciples were already ceremonially defiled. {Wash themselves} (\baptis“ntai\). First aorist middle subjunctive of \baptiz“\, dip or immerse. Westcott and Hort put \rantis“ntai\ in the text translated "sprinkle themselves" in the margin of the Revised Version, because Aleph, B, and some of the best cursives have it. Gould terms \rantis“ntai\ "a manifest emendation," to get rid of the difficulty of dipping or bathing the whole body. Meyer says: "The statement proceeds by way of climax: before eating they wash the hands always. When they come from market they take a bath before eating." This is not the place to enter into any controversy about the meaning of \baptiz“\, to dip, \rantiz“\, to sprinkle, and \ecche“\, to pour, all used in the New Testament. The words have their distinctive meanings here as elsewhere. Some scribes felt a difficulty about the use of \baptis“ntai\ here. The Western and Syrian classes of manuscripts add "and couches" (\kai klin“n\) at the end of the sentence. Swete considers the immersions of beds (\baptismous klin“n\) "an incongruous combination." But Gould says: "Edersheim shows that the Jewish ordinance required immersions, \baptismous\, of these vessels." We must let the Jewish scrupulosity stand for itself, though "and couches" is not supported by Aleph, B L D Bohairic, probably not genuine.

rwp@Mark:7:14 @{And he called to him the multitude again} (\kai proskalesamenos palin ton ochlon\). Aorist middle participle, calling to himself. The rabbis had attacked the disciples about not washing their hands before eating. Jesus now turned the tables on them completely and laid bare their hollow pretentious hypocrisy to the people. {Hear me all of you and understand} (\akousate mou pantes kai suniete\). A most pointed appeal to the people to see into and see through the chicanery of these ecclesiastics. See on ¯Matthew:15:11| for discussion.

rwp@Mark:7:18 @{Are ye so without understanding also?} (\Hout“s kai humeis asunetoi este;\). See on ¯Matthew:15:16|. You also as well as the multitude. It was a discouraging moment for the great Teacher if his own chosen pupils (disciples) were still under the spell of the Pharisaic theological outlook. It was a riddle to them. "They had been trained in Judaism, in which the distinction between clean and unclean is ingrained, and could not understand a statement abrogating this" (Gould). They had noticed that the Pharisees stumbled at the parable of Jesus (Matthew:15:12|). They were stumbling themselves and did not know how to answer the Pharisees. Jesus charges the disciples with intellectual dulness and spiritual stupidity.

rwp@Mark:7:19 @{Making all meats clean} (\kathariz“n panta ta br“mata\). This anacoluthon can be understood by repeating {he says} (\legei\) from verse 18|. The masculine participle agrees with Jesus, the speaker. The words do not come from Jesus, but are added by Mark. Peter reports this item to Mark, probably with a vivid recollection of his own experience on the housetop in Joppa when in the vision Peter declined three times the Lord's invitation to kill and eat unclean animals (Acts:10:14-16|). It was a riddle to Peter as late as that day. "Christ asserts that _Levitical_ uncleanness, such as eating with unwashed hands, is of small importance compared with _moral_ uncleanness" (Vincent). The two chief words in both incidents, here and in Acts, are {defile} (\koino“\) and {cleanse} (\kathariz“\). "What God cleansed do not thou treat as defiled" (Acts:10:15|). It was a revolutionary declaration by Jesus and Peter was slow to understand it even after the coming of the Holy Spirit at Pentecost. Jesus was amply justified in his astonished question: {Perceive ye not?} (\ou noeite;\). They were making little use of their intelligence in trying to comprehend the efforts of Jesus to give them a new and true spiritual insight.

rwp@Mark:7:21 @{Evil thoughts} (\hoi dialogismoi hoi kakoi\). These come out of the heart (\ek tˆs kardias\), the inner man, and lead to the dreadful list here given like the crimes of a modern police court: {fornications} (\porneiai\, usually of the unmarried), {adulteries} (\moichaiai\, of the married), {thefts} (\klopai\, stealings), {covetings} (\pleonexiai\, craze for more and more), {murders} (\phonoi\, growing out of the others often), {wickednesses} (\ponˆriai\, from \ponos\, toil, then drudge, bad like our _knave_, serving boy like German _Knabe_, and then criminal), {deceit} (\dolos\, lure or snare with bait), {lasciviousness} (\aselgeia\, unrestrained sex instinct), {evil eye} (\ophthalmos ponˆros\) or eye that works evil and that haunts one with its gloating stare, {railing} (\blasphˆmia\, blasphemy, hurtful speech), {pride} (\huperˆphania\, holding oneself above others, stuck up), {foolishness} (\aphrosunˆ\, lack of sense), a fitting close to it all.

rwp@Mark:7:24 @{Into the borders of Tyre and Sidon} (\eis ta horia Turou kai Sid“nos\). The departure from Capernaum was a withdrawal from Galilee, the second of the four withdrawals from Galilee. The first had been to the region of Bethsaida Julias in the territory of Herod Philip. This is into distinctly heathen land. It was not merely the edge of Phoenicia, but into the parts of Tyre and Sidon (Matthew:15:21|). There was too much excitement among the people, too much bitterness among the Pharisees, too much suspicion on the part of Herod Antipas, too much dulness on the part of the disciples for Jesus to remain in Galilee. {And he could not be hid} (\kai ouk ˆdunasthˆ lathein\). Jesus wanted to be alone in the house after all the strain in Galilee. He craved a little privacy and rest. This was his purpose in going into Phoenicia. Note the adversative sense of \kai\ here= "but."

rwp@Mark:7:28 @{Even the dogs under the table} (\kai ta kunaria hupokat“ tˆs trapezˆs\). A delightful picture. Even the little dogs (\kunaria\) under the table {eat of the children's crumbs} (\esthiousin apo t“n psichi“n t“n paidi“n\). Little dogs, little scraps of bread (\psichion\, diminutive of \psichos\, _morsel_), little children (\paidia\, diminutive of \pais\). Probably the little children purposely dropped a few little crumbs for the little dogs. These household dogs, pets of and loved by the children. _Braid Scots_ has it: "Yet the wee dowgs aneath the table eat o' the moole o' the bairns." "A unique combination of faith and wit" (Gould). Instead of resenting Christ's words about giving the children's bread to the dogs (Gentiles) in verse 27|, she instantly turned it to the advantage of her plea for her little daughter.

rwp@Mark:7:33 @{Took him aside} (\apolabomenos auton\). The secrecy here observed was partly to avoid excitement and partly to get the attention of the deaf and dumb demoniac. He could not hear what Jesus said. Songs:Jesus put his fingers into his ears, spat, and touched his tongue. There was, of course, no virtue in the spittle and it is not clear why Jesus used it. Saliva was by some regarded as remedial and was used by exorcists in their incantations. Whether this was a concession to the man's denseness one does not know. But it all showed the poor man that Jesus healed him in his own way.

rwp@Mark:8:1 @{Had nothing to eat} (\mˆ echont“n ti phag“sin\). Genitive absolute and plural because \ochlou\ a collective substantive. Not having what to eat (deliberative subjunctive retained in indirect question). The repetition of a nature miracle of feeding four thousand in Decapolis disturbs some modern critics who cannot imagine how Jesus could or would perform another miracle elsewhere so similar to the feeding of the five thousand up near Bethsaida Julias. But both Mark and Matthew give both miracles, distinguish the words for baskets (\kophinos, sphuris\), and both make Jesus later refer to both incidents and use these two words with the same distinction (Mark:8:19f.; strkjv@Matthew:16:9f.|). Surely it is easier to conceive that Jesus wrought two such miracles than to hold that Mark and Matthew have made such a jumble of the whole business.

rwp@Mark:8:6 @{Brake and gave} (\eklasen kai edidou\). Constative aorist followed by imperfect. The giving kept on. {To set before them} (\hina paratith“sin\). Present subjunctive describing the continuous process.

rwp@Mark:8:15 @{Take heed, beware of the leaven of the Pharisees, and the leaven of Herod} (\Horƒte, blepete apo tˆs zumˆs t“n Pharisai“n kai tˆs zumˆs Hˆr“idou\). Present imperatives. Note \apo\ and the ablative case. \Zumˆ\ is from \zumo“\ and occurs already in strkjv@Matthew:13:33| in a good sense. For the bad sense see strkjv@1Corinthians:5:6|. He repeatedly charged (\diestelleto\, imperfect indicative), showing that the warning was needed. The disciples came out of a Pharisaic atmosphere and they had just met it again at Dalmanutha. It was insidious. Note the combination of Herod here with the Pharisees. This is after the agitation of Herod because of the death of the Baptist and the ministry of Jesus (Mark:6:14-29; strkjv@Matthew:14:1-12; strkjv@Luke:9:7-9|). Jesus definitely warns the disciples against "the leaven of Herod" (bad politics) and the leaven of the Pharisees and Sadducees (bad theology and also bad politics).

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:8:25 @{He looked steadfastly} (\dieblepsen\). He saw thoroughly now, effective aorist (\dieblepsen\), he was completely restored (\apekatestˆ\, second aorist, double compound and double augment), and kept on seeing (\eneblepen\, imperfect, continued action) all things clearly or at a distance (\tˆlaug“s\, common Greek word from \tˆle\, afar, and \augˆ\, radiance, far-shining). Some manuscripts (margin in Westcott and Hort) read \dˆlaug“s\, from \dˆlos\, plain, and \augˆ\, radiance.

rwp@Mark:8:27 @{Into the villages of Caesarea Philippi} (\eis tƒs k“mas Kaisariƒs tˆs Philippou\). Parts (\merˆ\) strkjv@Matthew:16:13| has, the Caesarea of Philippi in contrast to the one down on the Mediterranean Sea. Mark means the villages belonging to the district around Caesarea Philippi. This region is on a spur of Mount Hermon in Iturea ruled by Herod Philip so that Jesus is safe from annoyance by Herod Antipas or the Pharisees and Sadducees. Up here on this mountain slope Jesus will have his best opportunity to give the disciples special teaching concerning the crucifixion just a little over six months ahead. Songs:Jesus asked (\epˆr“tƒ\, descriptive imperfect) {Who do men say that I am?} (\Tina me legousin hoi anthr“poi einai;\). strkjv@Matthew:16:13| has "the Son of Man" in place of "I" here in Mark and in strkjv@Luke:9:18|. He often described himself as "the Son of Man." Certainly here the phrase could not mean merely "a man." They knew the various popular opinions about Jesus of which Herod Antipas had heard (Mark:3:21,31|). It was time that the disciples reveal how much they had been influenced by their environment as well as by the direct instruction of Jesus.

rwp@Mark:8:29 @{Thou art the Christ} (\Su ei ho Christos\). Mark does not give "the Son of the living God" (Matthew:16:16|) or "of God" (Luke:9:20|). The full confession is the form in Matthew. Luke's language means practically the same, while Mark's is the briefest. But the form in Mark really means the full idea. Mark omits all praise of Peter, probably because Peter had done so in his story of the incident. For criticism of the view that Matthew's narrative is due to ecclesiastical development and effort to justify ecclesiastical prerogatives, see discussion on ¯Matthew:16:16,18|. The disciples had confessed him as Messiah before. Thus strkjv@John:1:41; strkjv@4:29; strkjv@6:69; strkjv@Matthew:14:33|. But Jesus had ceased to use the word Messiah to avoid political complications and a revolutionary movement (John:6:14f.|). But did the disciples still believe in Jesus as Messiah after all the defections and oppositions seen by them? It was a serious test to which Jesus now put them.

rwp@Mark:8:30 @{Of him} (\peri autou\). As being the Messiah, that he was the Christ (Matthew:16:20|). Not yet, for the time was not yet ripe. When that comes, the triumphal entry into Jerusalem, the very stones will cry out, if men will not (Luke:19:40|).

rwp@Mark:8:33 @{He turning about and seeing his disciples} (\epistrapheis kai id“n tous mathˆtƒs autou\). Peter had called Jesus off to himself (\proskalesamenos\), but Jesus quickly wheeled round on Peter (\epistrapheis\, only \strapheis\ in Matthew). In doing that the other disciples were in plain view also (this touch only in Mark). Hence Jesus rebukes Peter in the full presence of the whole group. Peter no doubt felt that it was his duty as a leader of the Twelve to remonstrate with the Master for this pessimistic utterance (Swete). It is even possible that the others shared Peter's views and were watching the effect of his daring rebuke of Jesus. It was more than mere officiousness on the part of Peter. He had not risen above the level of ordinary men and deserves the name of Satan whose role he was now acting. It was withering, but it was needed. The temptation of the devil on the mountain was here offered by Peter. It was Satan over again. See on ¯Matthew:16:23|.

rwp@Mark:8:34 @{And he called unto him the multitude with his disciples} (\kai proskalesamenos ton ochlon sun tois mathˆtais autou\). Mark alone notes the unexpected presence of a crowd up here near Caesarea Philippi in heathen territory. In the presence of this crowd Jesus explains his philosophy of life and death which is in direct contrast with that offered by Peter and evidently shared by the disciples and the people. Songs:Jesus gives this profound view of life and death to them all. {Deny himself} (\aparnˆsasth“ heauton\). Say no to himself, a difficult thing to do. Note reflexive along with the middle voice. Ingressive first aorist imperative. See on ¯Matthew:16:24| about taking up the Cross. The shadow of Christ's Cross was already on him (Mark:8:31|) and one faces everyone.

rwp@Mark:8:38 @{For whosoever shall be ashamed of me and my words} (\hos gar ean epaischunthˆi me kai tous emous logous\). More exactly, {whosoever is ashamed} (first aorist passive subjunctive with indefinite relative and \ean = an\. See Robertson, _Grammar_, pp. 957-9. It is not a statement about the future conduct of one, but about his present attitude toward Jesus. The conduct of men toward Christ now determines Christ's conduct then (\epaischunthˆsetai\, first future passive indicative). This passive verb is transitive and uses the accusative (\me, auton\). {In this adulterous and sinful generation} (\en tˆi geneƒi tautˆi tˆi moichalidi kai hamart“l“i\). Only in Mark. {When he cometh} (\hotan elthˆi\). Aorist active subjunctive with reference to the future second coming of Christ with the glory of the Father with his holy angels (cf. strkjv@Matthew:16:27|). This is a clear prediction of the final eschatological coming of Christ. This verse could not be separated from strkjv@Mark:9:1| as the chapter division does. These two verses in strkjv@Mark:8:38; strkjv@9:1| form one paragraph and should go together.

rwp@Mark:9:3 @{Glistering, exceeding white} (\stilbonta leuka lian\). Old words, all of them. strkjv@Matthew:17:2| has {white as the light} (\leuka h“s to ph“s\), strkjv@Luke:9:29| "white and dazzling" (\leukos exastrapt“n\) like lightning. {Songs:as no fuller on earth can whiten them} (\hoia gnapheus epi tˆs gˆs ou dunatai hout“s leukƒnai\). \Gnaph“\ is an old word to card wool. Note \hout“s\, so, so white. Some manuscripts in Matthew add \h“s chi“n\, as snow. Probably the snow-capped summit of Hermon was visible on this very night. See on ¯Matthew:17:2| for "transfigured."

rwp@Mark:9:6 @{For he wist not what to answer} (\ou gar ˆidei ti apokrithˆi\). Deliberative subjunctive retained in indirect question. But why did Peter say anything? Luke says that he spoke, "not knowing what he said," as an excuse for the inappropriateness of his remarks. Perhaps Peter felt embarrassed at having been asleep (Luke:9:32|) and the feast of tabernacles or booths (\skˆnai\) was near. See on ¯Matthew:17:4|. Peter and the others apparently had not heard the talk of Moses and Elijah with Jesus about his decease (\exodon\, exodus, departure) and little knew the special comfort that Jesus had found in this understanding of the great approaching tragedy concerning which Peter had shown absolute stupidity (Mark:8:32f.|) so recently. See on ¯Matthew:17:5| about the overshadowing and the voice.

rwp@Mark:9:9 @{Save when} (\ei mˆ hotan\). Matthew has "until" (\he“s hou\). {Should have risen} (\anastˆi\). Second aorist active subjunctive. More exactly, "should rise" (punctiliar aorist and futuristic, not with any idea of perfect tense). strkjv@Luke:9:36| merely says that they told no man any of these things. It was a high and holy secret experience that the chosen three had had for their future good and for the good of all.

rwp@Mark:9:12 @{Restoreth all things} (\apokatistanei panta\). This late double compound verb, usual form \apokathistˆmi\ in the papyri, is Christ's description of the Baptist as the promised Elijah and Forerunner of the Messiah. See on ¯Matthew:17:10-13|. The disciples had not till now understood that the Baptist fulfilled the prophecy in strkjv@Malachi:3:5f|. They had just seen Elijah on the mountain, but Jesus as Messiah preceded this coming of Elijah. But Jesus patiently enlightens his dull pupils as they argue about the exegesis of the scribes.

rwp@Mark:9:15 @{Were greatly amazed} (\exethambˆthˆsan\). First aorist passive ingressive aorist with perfective compound \ex-\. The sudden and opportune appearance of Jesus in the midst of the dispute when no one was looking for him turned all eyes to him. He would not fail, however the disciples might do so. The people were awed for the moment and then running began to welcome him (\protrechontes ˆspazonto\). Present participle and imperfect middle indicative.

rwp@Mark:9:18 @{Wheresoever it taketh him} (\hopou ean auton katalabˆi\). Seizes him down. Our word catalepsy is this same word. The word is used by Galen and Hippocrates for fits. The word is very common in the papyri in various senses as in the older Greek. Each of the verbs here in Mark is a graphic picture. {Dashes down} (\rˆssei\). Also \rˆgnumi, mi\ form. Convulses, rends, tears asunder. Old and common word. {Foameth} (\aphrizei\). Here only in the N.T. Poetic and late word. {Grindeth} (\trizei\). Another _hapax legomenon_ in the N.T. Old word for making a shrill cry or squeak. {Pineth away} (\xˆrainetai\). Old word for drying or withering as of grass in strkjv@James:1:11|. {And they were not able} (\kai ouk ischusan\). They did not have the strength (\ischus\) to handle this case. See strkjv@Matthew:17:16; strkjv@Luke:9:40| (\kai ouk ˆdunˆthˆsan\, first aorist passive). It was a tragedy.

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

rwp@Mark:9:22 @{But if thou canst} (\all 'ei ti dunˆi\). Jesus had asked (verse 21|) the history of the case like a modern physician. The father gave it and added further pathetic details about the fire and the water. The failure of the disciples had not wholly destroyed his faith in the power of Jesus, though the conditional form (first class, assuming it to be true) does suggest doubt whether the boy can be cured at all. It was a chronic and desperate case of epilepsy with the demon possession added. {Help us} (\boethˆson hemin\). Ingressive aorist imperative. Do it now. With touching tenderness he makes the boy's case his own as the Syrophoenician woman had said, "Have mercy on me" (Matthew:15:21|). The leper had said: "If thou wilt" (Mark:1:40|). This father says: "If thou canst."

rwp@Mark:9:24 @{Cried out} (\kraxas\). Loud outcry and at once (\euthus\). The later manuscripts have "with tears" (\meta dakru“n\), not in the older documents. {I believe; help my unbelief} (\Pisteu“: boˆthei tˆi apistiƒi\). An exact description of his mental and spiritual state. He still had faith, but craved more. Note present imperative here (continuous help) \boˆthei\, while aorist imperative (instant help) \boˆthˆson\, verse 22|. The word comes from \boˆ\, a cry and \the“\, to run, to run at a cry for help, a vivid picture of this father's plight.

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

rwp@Mark:9:30 @{He would not that any man should know it} (\ouk ˆthelen hina tis gnoi\). Imperfect tense followed by ingressive aorist subjunctive (\gnoi = gn“i\, the usual form). He was not willing that any one should learn it. Back in Galilee Jesus was, but he was avoiding public work there now (cf. strkjv@7:24|). He was no longer the hero of Galilee. He had left Caesarea Philippi for Galilee.

rwp@Mark:9:32 @{But they understood not the saying} (\hoi de ˆgnooun to rhˆma\). An old word. Chiefly in Paul's Epistles in the N.T. Imperfect tense. They continued not to understand. They were agnostics on the subject of the death and resurrection even after the Transfiguration experience. As they came down from the mountain they were puzzled again over the Master's allusion to his resurrection (Mark:9:10|). strkjv@Matthew:17:23| notes that "they were exceeding sorry" to hear Jesus talk this way again, but Mark adds that they "were afraid to ask him" (\ephobounto auton eper“tˆsai\). Continued to be afraid (imperfect tense), perhaps with a bitter memory of the term "Satan" hurled at Peter when he protested the other time when Jesus spoke of his death (Mark:8:33; strkjv@Matthew:16:23|). strkjv@Luke:9:45| explains that "it was concealed from them," probably partly by their own preconceived ideas and prejudices.

rwp@Mark:9:35 @{He sat down and called the twelve} (\kathisas eph“nˆsen tous d“deka\). Deliberate action of Jesus to handle this delicate situation. Jesus gives them the rule of greatness: "If any man would be first (\pr“tos\) he shall be last (\eschatos\) of all, and minister (\diakonos\) of all." This saying of Christ, like many others, he repeated at other times (Mark:10:43f.; strkjv@Matthew:23:8ff.; strkjv@Luke:22:24f.|). strkjv@Matthew:18:2| says that he called a little child, one there in the house, perhaps Peter's child. strkjv@Luke:9:47| notes that he "set him by his side." Then Jesus {taking him in his arms} (\enagkalisamenos\, aorist middle participle, late Greek word from \agkalˆ\ as in strkjv@Luke:2:28|) spoke again to the disciples.

rwp@Mark:9:40 @{He that is not against us is with us} (\hos ouk estin kath' hˆm“n huper hˆm“n estin\). This profound saying throws a flood of light in every direction. The complement of this logion is that in strkjv@Matthew:12:30|: "He that is not with me is against me." Both are needed. Some people imagine that they are really for Christ who refuse to take a stand in the open with him and for him.

rwp@Mark:9:41 @{Because ye are Christ's} (\hoti Christou este\). Predicate genitive, belong to Christ. See strkjv@Romans:8:9; strkjv@1Corinthians:1:12; strkjv@2Corinthians:10:7|. That is the bond of universal brotherhood of the redeemed. It breaks over the lines of nation, race, class, sex, everything. No service is too small, even a cup of cold water, if done for Christ's sake. See on ¯Matthew:18:6f.| for discussion on stumbling-blocks for these little ones that believe on Jesus (Mark:9:42|), a loving term of all believers, not just children.

rwp@Mark:9:47 @{With one eye} (\monophthalmon\). Literally one-eyed. See also strkjv@Matthew:18:9|. Vernacular _Koin‚_ and condemned by the Atticists. See strkjv@Matthew:18:8f|. Mark has here "kingdom of God" where strkjv@Matthew:18:9| has "life."

rwp@Mark:9:50 @{Have salt in yourselves} (\echete en heautois hala\). Jesus had once called them the salt of the earth (Matthew:5:13|) and had warned them against losing the saltness of the salt. If it is \analon\, nothing can {season} (\artu“\) it and it is of no use to season anything else. It is like an exploded shell, a burnt-out crater, a spent force. This is a warning for all Christians.

rwp@Mark:10:1 @{Into the border of Judea and beyond Jordan} (\eis ta horia tˆs Ioudaias kai peran tou Iordanou\). See on ¯Matthew:19:1| for discussion of this curious expression. Matthew adds "from Galilee" and strkjv@Luke:17:11| says that Jesus "was passing through the midst of Samaria and Galilee" after leaving Ephraim (John:11:54|). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10. For these events see strkjv@Matthew:18; strkjv@John:7-11; strkjv@Luke:9:57-18:14| (one-third of Luke's Gospel comes in here). It was a little over six months to the end at the close of Mark 9. It is just a few weeks now in Mark 10. Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee. {Multitudes} (\ochloi\). Caravans and caravans journeying to Jerusalem. Many of them are followers of Jesus from Galilee or at least kindly disposed towards him. They go together (\sunporeuontai\) with Jesus. Note dramatic historical present. {As he was wont} (\h“s ei“thei\). Second past perfect used like an imperfect from \ei“tha\, second perfect active. Jesus {was teaching} (\edidasken\, imperfect, no longer present tense) this moving caravan.

rwp@Mark:10:2 @{Tempting him} (\peirazontes\). As soon as Jesus appears in Galilee the Pharisees attack him again (cf. strkjv@7:5; strkjv@8:11|). Gould thinks that this is a test, not a temptation. The word means either (see on ¯Matthew:4:1|), but their motive was evil. They had once involved the Baptist with Herod Antipas and Herodias on this subject. They may have some such hopes about Jesus, or their purpose may have been to see if Jesus will be stricter than Moses taught. They knew that he had already spoken in Galilee on the subject (Matthew:5:31f.|).

rwp@Mark:10:12 @{If she herself shall put away her husband and marry another} (\ean autˆ apolusasa ton andra autˆs gamˆsˆi\). Condition of the third class (undetermined, but with prospect of determination). Greek and Roman law allowed the divorce of the husband by the wife though not provided for in Jewish law. But the thing was sometimes done as in the case of Herodias and her husband before she married Herod Antipas. Songs:also Salome, Herod's sister, divorced her husband. Both Bruce and Gould think that Mark added this item to the words of Jesus for the benefit of the Gentile environment of this Roman Gospel. But surely Jesus knew that the thing was done in the Roman world and hence prohibited marrying such a "grass widow."

rwp@Mark:10:13 @{They brought} (\prosepheron\). Imperfect active tense, implying repetition. Songs:also strkjv@Luke:18:15|, though strkjv@Matthew:19:13| has the constative aorist passive (\prosˆnechthˆsan\). "This incident follows with singular fitness after the Lord's assertion of the sanctity of married life" (Swete). These children (\paidia\, Mark and Matthew; \brephˆ\ in Luke) were of various ages. They were brought to Jesus for his blessing and prayers (Matthew). The mothers had reverence for Jesus and wanted him to touch (\hapsˆtai\) them. There was, of course, no question of baptism or salvation involved, but a most natural thing to do.

rwp@Mark:10:14 @{He was moved with indignation} (\ˆganaktˆsen\). In Mark alone. The word is ingressive aorist, became indignant, and is a strong word of deep emotion (from \agan\ and \achthomai\, to feel pain). Already in strkjv@Matthew:21:15; strkjv@26:8|. Old and common word. {Suffer the little children to come unto me} (\aphete ta paidia erchesthai pros me\). Mark has the infinitive \erchesthai\ (come) not in Matthew, but in Luke. Surely it ought to be a joy to parents to bring their children to Jesus, certainly to allow them to come, but to hinder their coming is a crime. There are parents who will have to give answer to God for keeping their children away from Jesus.

rwp@Mark:10:15 @{As a little child} (\h“s paidion\). How does a little child receive the kingdom of God? The little child learns to obey its parents simply and uncomplainingly. There are some new psychologists who argue against teaching obedience to children. The results have not been inspiring. Jesus here presents the little child with trusting and simple and loving obedience as the model for adults in coming into the kingdom. Jesus does not here say that children are in the kingdom of God because they are children.

rwp@Mark:10:16 @{He took them in his arms} (\enagkalisamenos\). A distinct rebuke to the protest of the over-particular disciples. This word already in strkjv@Mark:9:36|. In strkjv@Luke:2:28| we have the full idiom, to receive into the arms (\eis tƒs agkalas dechesthai\). Songs:with tender fondling Jesus repeatedly blessed (\kateulogei\, imperfect), laying his hands upon each of them (\titheis\, present participle). It was a great moment for each mother and child.

rwp@Mark:10:21 @{Looking upon him loved him} (\emblepsas aut“i ˆgapˆsen\). Mark alone mentions this glance of affection, ingressive aorist participle and verb. Jesus fell in love with this charming youth. {One thing thou lackest} (\Hen se husterei\). strkjv@Luke:18:22| has it: "One thing thou lackest yet" (\Eti hen soi leipei\). Possibly two translations of the same Aramaic phrase. strkjv@Matthew:19:20| represents the youth as asking "What lack I yet?" (\Ti eti huster“;\). The answer of Jesus meets that inquiry after more than mere outward obedience to laws and regulations. The verb \huster“\ is from the adjective \husteros\ (behind) and means to be too late, to come short, to fail of, to lack. It is used either with the accusative, as here, or with the ablative as in strkjv@2Corinthians:11:5|, or the dative as in Textus Receptus here, \soi\.

rwp@Mark:10:30 @{With persecutions} (\meta di“gm“n\). This extra touch is in Mark alone. There is a reminiscence of some of "the apocalyptic of the familiar descriptions of the blessings of the Messianic kingdom. But Jesus uses such language from the religious idiom of this time only to idealize it" (Gould). The apostles were soon to see the realization of this foreshadowing of persecution. Vincent notes that Jesus omits "a hundred wives" in this list, showing that Julian the Apostate's sneer on that score was without foundation.

rwp@Mark:10:35 @{There come near unto him James and John} (\kai prosporeuontai Iak“bos kai I“anˆs\). Dramatic present tense. Matthew has \tote\, then, showing that the request of the two brothers with their mother (Matthew:20:20|) comes immediately after the talk about Christ's death. {We would} (\thelomen\). We wish, we want, bluntly told. {She came worshipping} (\proskunousa\) Matthew says. The mother spoke for the sons. But they try to commit Jesus to their desires before they tell what they are, just like spoiled children.

rwp@Mark:10:38 @{Or be baptized with the baptism that I am baptized with} (\ˆ to baptisma ho eg“ baptizomai baptisthˆnai\). Cognate accusative with both passive verbs. strkjv@Matthew:20:22| has only the cup, but Mark has both the cup and the baptism, both referring to death. Jesus in the Garden of Gethsemane will refer to his death again as "the cup" (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|). He had already used baptism as a figure for his death (Luke:12:50|). Paul will use it several times (1Corinthians:15:29; strkjv@Romans:6:3-6; strkjv@Colossians:2:12|).

rwp@Mark:10:48 @{Rebuked him} (\epetim“n aut“i\). Imperfect tense. Kept rebuking repeatedly. Songs:Luke:18:39|. Aorist tense in strkjv@Matthew:20:31|. {Should hold his peace} (\si“pˆsˆi\). Ingressive aorist subjunctive, become silent. {The more a great deal} (\poll“i mƒllon\). Songs:Luke:18:39|. Only \meizon\ in strkjv@Matthew:20:31|.

rwp@Mark:10:49 @{Stood still} (\stas\). Second aorist active ingressive participle. Songs:Matthew:20:32|. strkjv@Luke:18:40| has \statheis\, aorist passive participle. {He calleth thee} (\ph“nei se\). That was joyful news to Bartimaeus. Vivid dramatic presents here in Mark.

rwp@Mark:10:50 @{Casting away his garment} (\apobal“n to himation autou\). Second aorist active participle. Outer robe in his haste. {Sprang up} (\anapˆdˆsas\). Leaping up, vivid details again in Mark.

rwp@Mark:10:51 @{That I should do} (\poiˆs“\). Neat Greek idiom with aorist subjunctive without \hina\ after \theleis\. For this asyndeton (or parataxis) see Robertson, _Grammar_, p. 430. {Rabboni} (\Rabbounei\). The Aramaic word translated Lord (Kurie) in strkjv@Matthew:20:33| and strkjv@Luke:18:41|. This very form occurs again in strkjv@John:20:16|. {That I may receive my sight} (\hina anableps“\). To recover sight (\ana-\), see again. Apparently he had once been able to see. Here \hina\ is used though \thel“\ is not (cf. strkjv@10:35|). The Messiah was expected to give sight to the blind (Isaiah:61:1; strkjv@Luke:4:18; strkjv@7:22|).

rwp@Mark:11:3 @{The Lord} (\ho Kurios\). Songs:Matt. and Luke. See on ¯Matthew:21:3| for discussion of this word applied to Jesus by himself. {He will send him back} (\apostellei\). Present indicative in futuristic sense. strkjv@Matthew:21:3| has the future \apostelei\.

rwp@Mark:11:7 @{They bring the colt unto Jesus} (\pherousin ton p“lon pros ton Iˆsoun\). Vivid historical present. The owners acquiesced as Jesus had predicted. Evidently friends of Jesus.

rwp@Mark:11:11 @{When he had looked round about upon all things} (\periblepsamenos panta\). Another Markan detail in this aorist middle participle. Mark does not give what strkjv@Luke:19:39-55| has nor what strkjv@Matthew:21:10-17| does. But it is all implied in this swift glance at the temple before he went out to Bethany with the Twelve, {it being now eventide} (\opse ˆdˆ ousˆs tˆs h“rƒs\). Genitive absolute, the hour being already late. What a day it had been! What did the apostles think now?

rwp@Mark:11:14 @{No man eat fruit from thee henceforward forever} (\Mˆketi eis ton ai“na ek sou mˆdeis karpon phagoi\). The verb \phagoi\ is in the second aorist active optative. It is a wish for the future that in its negative form constitutes a curse upon the tree. strkjv@Matthew:21:19| has the aorist subjunctive with double negative \ou mˆketi genˆtai\, a very strong negative prediction that amounts to a prohibition. See on Matthew. Jesus probably spoke in the Aramaic on this occasion. {And his disciples heard it} (\kai ˆkouon hoi mathˆtai autou\). Imperfect tense, "were listening to it," and evidently in amazement, for, after all, it was not the fault of the poor fig tree that it had put out leaves. One often sees peach blossoms nipped by the frost when they are too precocious in the changeable weather. But Jesus offered no explanation at this time.

rwp@Mark:11:15 @{Began to cast out} (\ˆrxato ekballein\). Mark is fond of "began." See on ¯Matthew:21:12f.| for discussion of this second cleansing of the temple in its bearing on that in strkjv@John:2:14f|. {Money-changers} (\kollubist“n\). This same late word in strkjv@Matthew:21:12| which see for discussion. It occurs in papyri.

rwp@Mark:11:18 @{Sought how they might destroy him} (\ezˆtoun p“s auton apoles“sin\). Imperfect indicative, a continuous attitude and endeavour. Note deliberative subjunctive with \p“s\ retained in indirect question. Here both Sadducees (chief priests) and Pharisees (scribes) combine in their resentment against the claims of Jesus and in the determination to kill him. Long ago the Pharisees and the Herodians had plotted for his death (Mark:3:6|). Now in Jerusalem the climax has come right in the temple. {For they feared him} (\ephobounto gar\). Imperfect middle indicative. Hence in wrath they planned his death and yet they had to be cautious. The Triumphal Entry had shown his power with the people. And now right in the temple itself "all the multitude was astonished at his teaching" (\pƒs ho ochlos exeplˆsseto epi tˆi didachˆi autou\). Imperfect passive. The people looked on Jesus as a hero, as the Messiah. This verse aptly describes the crisis that has now come between Christ and the Sanhedrin.

rwp@Mark:11:19 @{Every evening} (\hotan opse egeneto\). Literally, {whenever evening came on} or more exactly {whenever it became late}. The use of \hotan\ (\hote an\) with the aorist indicative is like \hopou an\ with the imperfect indicative (\eiseporeueto\) and \hosoi an\ with the aorist indicative (\hˆpsanto\) in strkjv@Mark:6:56|. The use of \an\ makes the clause more indefinite and general, as here, unless it renders it more definite, a curious result, but true. strkjv@Luke:21:37| has the accusative of extent of time, "the days," "the nights." The imperfect tense he (or they) would go (\exeporeueto, exeporeuonto\) out of the city suggests "whenever" as the meaning here.

rwp@Mark:11:21 @{Peter calling to remembrance} (\anamnˆstheis ho Petros\). First aorist participle, being reminded. Only in Mark and due to Peter's story. For his quick memory see also strkjv@14:72|. {Which thou cursedst} (\hˆn katˆras“\). First aorist middle indicative second person singular from \kataraomai\. It almost sounds as if Peter blamed Jesus for what he had done to the fig tree.

rwp@Mark:11:22 @{Have faith in God} (\echete pistin theou\). Objective genitive \theou\ as in Gal strkjv@2:26; strkjv@Romans:3:22,26|. That was the lesson for the disciples from the curse on the fig tree so promptly fulfilled. See this point explained by Jesus in strkjv@Matthew:21:21| which see for "this mountain" also.

rwp@Mark:11:23 @{Shall not doubt in his heart} (\mˆ diakrithˆi en tˆi kardiƒi autou\). First aorist passive subjunctive with \hos an\. The verb means a divided judgment (\dia\ from \duo\, two, and \krin“\, to judge). Wavering doubt. Not a single act of doubt (\diakrithˆi\), but continued faith (\pisteuˆi\). {Cometh to pass} (\ginetai\). Futuristic present middle indicative.

rwp@Mark:11:24 @{Believe that ye have received them} (\pisteuete hoti elabete\). That is the test of faith, the kind that sees the fulfilment before it happens. \Elabete\ is second aorist active indicative, antecedent in time to \pisteuete\, unless it be considered the timeless aorist when it is simultaneous with it. For this aorist of immediate consequence see strkjv@John:15:6|.

rwp@Mark:11:31 @{If we say} (\ean eip“men\). Third-class condition with aorist active subjunctive. The alternatives are sharply presented in their secret conclave. They see the two horns of the dilemma clearly and poignantly. They know only too well what Jesus will say in reply. They wish to break Christ's power with the multitude, but a false step now will turn the laugh on them. They see it.

rwp@Mark:11:32 @{But should we say} (\alla eip“men\). Deliberative subjunctive with aorist active subjunctive again. It is possible to supply \ean\ from verse 31| and treat it as a condition as there. Songs:Matthew:21:26| and strkjv@Luke:20:6|. But in Mark the structure continues rugged after "from men" with anacoluthon or even aposiopesis--"they feared the people" Mark adds. Matthew has it: "We fear the multitude." Luke puts it: "all the people will stone us." All three Gospels state the popular view of John as a prophet. Mark's "verily" is \ont“s\ really, actually. They feared John though dead as much as Herod Antipas did. His martyrdom had deepened his power over the people and disrespect towards his memory now might raise a storm (Swete).

rwp@Mark:11:33 @{We know not} (\ouk oidamen\). It was for the purpose of getting out of the trap into which they had fallen by challenging the authority of Jesus. Their self-imposed ignorance, refusal to take a stand about the Baptist who was the Forerunner of Christ, absolved Jesus from a categorical reply. But he has no notion of letting them off at this point.

rwp@Mark:12:1 @{He began to speak unto them in parables} (\ˆrxato autois en parabolais lalein\). Mark's common idiom again. He does not mean that this was the beginning of Christ's use of parables (see strkjv@4:2|), but simply that his teaching on this occasion took the parabolic turn. "The circumstances called forth the parabolic mood, that of one whose heart is chilled, and whose spirit is saddened by a sense of loneliness, and who, retiring within himself, by a process of reflection, frames for his thoughts forms which half conceal, half reveal them" (Bruce). Mark does not give the Parable of the Two Sons (Matthew:21:28-32|) nor that of the Marriage Feast of the King's Son (Matthew:22:1-14|). He gives here the Parable of the Wicked Husbandmen. Also in strkjv@Matthew:21:33-46| and strkjv@Luke:20:9-19|. See discussion in Matthew. strkjv@Matthew:21:33| calls the man "a householder" (\oikodespotˆs\). {A pit for the winepress} (\hupolˆnion\). Only here in the N.T. Common in the LXX and in late Greek. Matthew had \lˆnon\, winepress. This is the vessel or trough under the winepress on the hillside to catch the juice when the grapes were trodden. The Romans called it _lacus_ (lake) and Wycliff _dalf_ (lake), like delved. See on Matthew for details just alike. {Husbandmen} (\ge“rgois\). Workers in the ground, tillers of the soil (\ergon, gˆ\).

rwp@Mark:12:2 @{At the season} (\t“i kair“i\). For fruits as in the end of the sentence. {A servant} (\doulon\). Bondslave. Matthew has plural. {That he might receive} (\hina labˆi\). Purpose clause with second aorist subjunctive. Matthew has infinitive \labein\, purpose also. {Wounded in the head} (\ekephali“san\). An old verb (\kephalai“\), to bring under heads (\kephalˆ\), to summarize. Then to hit on the head. Only here in the N.T.

rwp@Mark:12:5 @{Beating some and killing some} (\hous men derontes, hous de apoktennuntes\). This distributive use of the demonstrative appears also in strkjv@Matthew:21:35| in the singular (\hon men, hon de, hon de\). Originally \der“\ in Homer meant to skin, flay, then to smite, to beat. \Apoktennuntes\ is a \mi\ form of the verb (\apoktennumi\) and means to kill off.

rwp@Mark:12:12 @{Against them} (\pros autous\). Songs:Luke. It was a straight shot, this parable of the Rejected Stone (12:10f.|) and the longer one of the Wicked Husbandmen. There was no mistaking the application, for he had specifically explained the application (Matthew:21:43-45|). The Sanhedrin were so angry that they actually started or sought to seize him, but fear of the populace now more enthusiastic for Jesus than ever held them back. They went off in disgust, but they had to listen to the Parable of the King's Son before going (Matthew:22:1-14|).

rwp@Mark:12:13 @{That they might catch him in talk} (\hina auton agreus“sin log“i\). Ingressive aorist subjunctive. The verb is late from \agra\ (a hunt or catching). It appears in the LXX and papyri. Here alone in the N.T. strkjv@Luke:20:20| has the same idea, "that they may take hold of his speech" (\epilab“ntai autou logon\) while strkjv@Matthew:22:15| uses \pagideus“sin\ (to snare or trap). See discussion in Matthew. We have seen the scribes and Pharisees trying to do this very thing before (Luke:11:33f.|). Mark and Matthew note here the combination of Pharisees and Herodians as Mark did in strkjv@3:6|. Matthew speaks of "disciples" or pupils of the Pharisees while Luke calls them "spies" (\enkathetous\).

rwp@Mark:12:14 @{Shall we give or shall we not give?} (\d“men ˆ mˆ d“men;\). Mark alone repeats the question in this sharp form. The deliberative subjunctive, aorist tense active voice. For the discussion of the palaver and flattery of this group of theological students see on ¯Matthew:22:16-22|.

rwp@Mark:12:17 @{Marvelled greatly at him} (\exethaumazon ep' aut“i\). Imperfect tense with perfective use of the preposition \ex\. Both Matthew and Luke use the ingressive aorist. Luke adds that they "held their peace" (\esigˆsan\) while Matthew notes that they "went their way" (\apˆlthan\), went off or away.

rwp@Mark:12:23 @{To wife} (\gunaika\). Predicate accusative in apposition with "her" (\autˆn\). Songs:Luke, but Matthew merely has "had her" (\eschon autˆn\), constative aorist indicative active.

rwp@Mark:12:24 @{Is it not for this cause that ye err?} (\Ou dia touto planƒsthe;\). Mark puts it as a question with \ou\ expecting the affirmative answer. Matthew puts it as a positive assertion: "Ye are." \Planaomai\ is to wander astray (cf. our word _planet_, wandering stars, \asteres planˆtai\, strkjv@Jude:1:13|) like the Latin _errare_ (our _error_, err). {That ye know not the scriptures} (\mˆ eidotes tas graphas\). The Sadducees posed as men of superior intelligence and knowledge in opposition to the traditionalists among the Pharisees with their oral law. And yet on this very point they were ignorant of the Scriptures. How much error today is due to this same ignorance among the educated! {Nor the power of God} (\mˆde tˆn dunamin tou theou\). The two kinds of ignorance generally go together (cf. strkjv@1Corinthians:15:34|).

rwp@Mark:12:25 @{When they shall rise from the dead} (\hotan ek nekr“n anast“sin\). Second aorist active subjunctive with \hotan\ (\hote\ plus \an\). strkjv@Matthew:22:30| has it "in the resurrection," strkjv@Luke:20:35| "to attain to the resurrection." The Pharisees regarded the future resurrection body as performing marriage functions, as Mohammedans do today. The Pharisees were in error on this point. The Sadducees made this one of their objections to belief in the resurrection body, revealing thus their own ignorance of the true resurrection body and the future life where marriage functions do not exist. {As angels in heaven} (\h“s aggeloi en t“i ouran“i\). Songs:Matthew:22:30|. strkjv@Luke:20:36| has "equal unto the angels" (\isaggeloi\). "Their equality with angels consists in their deliverance from mortality and its consequences" (Swete). The angels are directly created, not procreated.

rwp@Mark:12:28 @{Heard them questioning together} (\akousas aut“n sunzˆtount“n\). The victory of Christ over the Sadducees pleased the Pharisees who now had come back with mixed emotions over the new turn of things (Matthew:22:34|). strkjv@Luke:20:39| represents one of the scribes as commending Jesus for his skilful reply to the Sadducees. Mark here puts this scribe in a favourable light, "knowing that he had answered them well" (\eid“s hoti kal“s apekrithˆ autois\). "Them" here means the Sadducees. But strkjv@Matthew:22:35| says that this lawyer (\nomikos\) was "tempting" (\peiraz“n\) by his question. "A few, among whom was the scribe, were constrained to admire, even if they were willing to criticize, the Rabbi who though not himself a Pharisee, surpassed the Pharisees as a champion of the truth." That is a just picture of this lawyer. {The first of all} (\pr“tˆ pant“n\). First in rank and importance. strkjv@Matthew:22:36| has "great" (\megalˆ\). See discussion there. Probably Jesus spoke in Aramaic. "First" and "great" in Greek do not differ essentially here. Mark quotes strkjv@Deuteronomy:6:4f.| as it stands in the LXX and also strkjv@Leviticus:19:18|. strkjv@Matthew:22:40| adds the summary: "On these two commandments hangeth (\krematai\) the whole law and the prophets."

rwp@Mark:12:34 @{Discreetly} (\nounech“s\). From \nous\ (intellect) and \ech“\, to have. Using the mind to good effect is what the adverb means. He had his wits about him, as we say. Here only in the N.T. In Aristotle and Polybius. \Nounechont“s\ would be the more regular form, adverb from a participle. {Not far} (\ou makran\). Adverb, not adjective, feminine accusative, a long way (\hodon\ understood). The critical attitude of the lawyer had melted before the reply of Jesus into genuine enthusiasm that showed him to be near the kingdom of God. {No man after that} (\oudeis ouketi\). Double negative. The debate was closed (\etolma\, imperfect tense, dared). Jesus was complete victor on every side.

rwp@Mark:12:37 @{The common people heard him gladly} (\ho polus ochlos ˆkouen autou hede“s\). Literally, the much multitude (the huge crowd) was listening (imperfect tense) to him gladly. Mark alone has this item. The Sanhedrin had begun the formal attack that morning to destroy the influence of Jesus with the crowds whose hero he now was since the Triumphal Entry. It had been a colossal failure. The crowds were drawn closer to him than before.

rwp@Mark:12:38 @{Beware of the scribes} (\blepete apo t“n grammate“n\). Jesus now turns to the multitudes and to his disciples (Matthew:23:1|) and warns them against the scribes and the Pharisees while they are still there to hear his denunciation. The scribes were the professional teachers of the current Judaism and were nearly all Pharisees. Mark (Mark:14:38-40|) gives a mere summary sketch of this bold and terrific indictment as preserved in strkjv@Matthew:23| in words that fairly blister today. strkjv@Luke:20:45-47| follows Mark closely. See strkjv@Matthew:8:15| for this same use of \blepete apo\ with the ablative. It is usually called a translation-Hebraism, a usage not found with \blep“\ in the older Greek. But the papyri give it, a vivid vernacular idiom. "Beware of the Jews" (\blepe saton apo t“n Ioudai“n\, Berl. G. U. 1079. A.D. 41). See Robertson, _Grammar_, p. 577. The pride of the pompous scribes is itemized by Mark: {To walk in long robes} (\stolais\), {stoles}, the dress of dignitaries like kings and priests. {Salutations in the marketplaces} (\aspasmous en tais agorais\), where the people could see their dignity recognized.

rwp@Mark:12:41 @{Sat down over against the treasury} (\kathisas katenanti tou gazophulakiou\). The storm is over. The Pharisees, Sadducees, Herodians, scribes, have all slunk away in terror ere the closing words. Mark draws this immortal picture of the weary Christ sitting by the treasury (compound word in the LXX from \gaza\, Persian word for treasure, and \phulakˆ\, guard, so safe for gifts to be deposited). {Beheld} (\ethe“rei\). Imperfect tense. He was watching {how the multitude cast money} (\p“s ho ochlos ballei\) into the treasury. The rich were casting in (\eballon\, imperfect tense) as he watched.

rwp@Mark:12:43 @{Called unto him} (\proskalesamenos\). Indirect middle voice. The disciples themselves had slipped away from him while the terrific denunciation of the scribes and Pharisees had gone on, puzzled at this turn of affairs. {More than all} (\pleion pant“n\). Ablative of comparison (\pant“n\). It may mean, more than all the rich put together. {All that she had} (\panta hosa eichen\). Imperfect tense. {Cast in} (\ebalen\). Aorist tense, in sharp contrast. {All her living} (\holon ton bion autˆs\). Her {livelihood} (\bios\), not her life (\z“ˆ\). It is a tragedy to see a stingy saint pose as giving the widow's mite when he could give thousands instead of pennies.

rwp@Mark:13:5 @{Take need that no man lead you astray} (\Blepete mˆ tis h–mƒs planˆsˆi\). Same words in strkjv@Matthew:24:4|. strkjv@Luke:21:8| has it "that ye be not led astray" (\mˆ planˆthˆte\). This word \plana“\ (our _planet_) is a bold one. This warning runs through the whole discussion. It is pertinent today after so many centuries. About the false Christs then and now see on ¯Matthew:24:5|. It is amazing the success that these charlatans have through the ages in winning the empty-pated to their hare-brained views. Only this morning as I am writing a prominent English psychologist has challenged the world to a radio communication with Mars asserting that he has made frequent trips to Mars and communicated with its alleged inhabitants. And the daily papers put his ebullitions on the front page. For discussion of the details in verses 6-8| see on ¯Matthew:24:5-8|. All through the ages in spite of the words of Jesus men have sought to apply the picture here drawn to the particular calamity in their time.

rwp@Mark:13:9 @{But take heed to yourselves} (\Blepete de humeis heautous\). Only in Mark, but dominant note of warning all through the discourse. Note \humeis\ here, very emphatic. {Councils} (\sunedria\). Same word as the Sanhedrin in Jerusalem. These local councils (\sun, hedra\, sitting together) were modelled after that in Jerusalem. {Shall ye be beaten} (\darˆsesthe\). Second future passive indicative second person plural. The word \der“\ means to flay or skin and here has been softened into {beat} like our tan or skin in the vernacular. Aristophanes has it in this colloquial sense as have the papyri in the _Koin‚_. Before governors and kings (\epi hˆgemon“n kai basile“n\). Gentile rulers as well as before Jewish councils. {Shall stand} (\stathˆsesthe\). First aorist passive indicative second person plural of \histˆmi\.

rwp@Mark:13:11 @{Be not anxious beforehand what ye shall speak} (\mˆ promerimnƒte ti lalˆsˆte\). Negative with present imperative to make a general prohibition or habit. Jesus is not here referring to preaching, but to defences made before these councils and governors. A typical example is seen in the courage and skill of Peter and John before the Sanhedrin in Acts. The verb \merimna“\ is from \meriz“\ (\meris\), to be drawn in opposite directions, to be distracted. See on ¯Matthew:6:25|. They are not to be stricken with fright beforehand, but to face fearlessly those in high places who are seeking to overthrow the preaching of the gospel. There is no excuse here for the lazy preacher who fails to prepare his sermon out of the mistaken reliance upon the Holy Spirit. They will need and will receive the special help of the Holy Spirit (cf. strkjv@John:14-16|).

rwp@Mark:13:13 @{But he that endureth to the end} (\ho de hupomeinas eis telos\). Note this aorist participle with the future verb. The idea here is true to the etymology of the word, remaining under (\hupomen“\) until the end. The divisions in families Jesus had predicted before (Luke:12:52f.; strkjv@14:25f.|). {Be saved} (\s“thˆsetai\). Here Jesus means final salvation (effective aorist future passive), not initial salvation.

rwp@Mark:13:20 @{Whom he chose} (\hous exelexato\). Indirect aorist middle indicative. In Mark alone. Explains the sovereign choice of God in the end by and for himself.

rwp@Mark:13:23 @{But take ye heed} (\Humeis de blepete\). Gullibility is no mark of a saint or of piety. Note emphatic position of you (\humeis\). Credulity ranks no higher than scepticism. God gave us our wits for self-protection. Christ has warned us beforehand.

rwp@Mark:13:24 @{The sun shall be darkened} (\ho helios skotisthˆsetai\). Future passive indicative. These figures come from the prophets (Isaiah:13:9f.; strkjv@Ezekiel:32:7f.; strkjv@Joel:2:1f.,10f.; strkjv@Amos:8:9; strkjv@Zephaniah:1:14-16; strkjv@Zechariah:12:12|). One should not forget that prophetic imagery was not always meant to be taken literally, especially apocalyptic symbols. Peter in strkjv@Acts:2:15-21| applies the prophecy of Joel about the sun and moon to the events on the day of Pentecost. See on ¯Matthew:24:29-31| for details of verses 24-27|.

rwp@Mark:13:32 @{Not even the Son} (\oude ho huios\). There is no doubt as to the genuineness of these words here such as exists in strkjv@Matthew:24:36|. This disclaimer of knowledge naturally interpreted applies to the second coming, not to the destruction of Jerusalem which had been definitely limited to that generation as it happened in A.D. 70.

rwp@Mark:14:1 @{After two days} (\meta duo hˆmeras\). This was Tuesday evening as we count time (beginning of the Jewish Wednesday). In strkjv@Matthew:26:2| Jesus is reported as naming this same date which would put it our Thursday evening, beginning of the Jewish Friday. The Gospel of John mentions five items that superficially considered seem to contradict this definite date in Mark and Matthew, but which are really in harmony with them. See discussion on strkjv@Matthew:26:17| and my {Harmony of the Gospels}, pp. 279 to 284. Mark calls it here the feast of "the passover and the unleavened bread," both names covering the eight days. Sometimes "passover" is applied to only the first day, sometimes to the whole period. No sharp distinction in usage was observed. {Sought} (\ezˆtoun\). Imperfect tense. They were still at it, though prevented so far.

rwp@Mark:14:3 @{As he sat at meat} (\katakeimenou autou\). strkjv@Matthew:26:7| uses \anakeimenou\, both words meaning reclining (leaning down or up or back) and in the genitive absolute. See on ¯Matthew:26:6| in proof that this is a different incident from that recorded in strkjv@Luke:7:36-50|. See on ¯Matthew:26:6-13| for discussion of details. {Spikenard} (\nardou pistikˆs\). This use of \pistikos\ with \nardos\ occurs only here and in strkjv@John:12:3|. The adjective is common enough in the older Greek and appears in the papyri also in the sense of genuine, unadulterated, and that is probably the idea here. The word spikenard is from the Vulgate _nardi spicati_, probably from the Old Latin _nardi pistici_. {Brake} (\suntripsousa\). Only in Mark. She probably broke the narrow neck of the vase holding the ointment.

rwp@Mark:14:8 @{She hath done what she could} (\ho eschen epoiˆsen\). This alone in Mark. Two aorists. Literally, "what she had she did." Mary could not comprehend the Lord's death, but she at least showed her sympathy with him and some understanding of the coming tragedy, a thing that not one of her critics had done. {She hath anointed my body aforehand for the burying} (\proelaben murisai to s“ma mou eis ton entaphiasmon\). Literally, "she took beforehand to anoint my body for the burial." She anticipated the event. This is Christ's justification of her noble deed. strkjv@Matthew:26:12| also speaks of the burial preparation by Mary, using the verb \entaphiasai\.

rwp@Mark:14:14 @{The goodman of the house} (\t“i oikodespotˆi\). A non-classical word, but in late papyri. It means master (\despot\) of the house, householder. The usual Greek has two separate words, \oikou despotˆs\ (master of the house). {My guest-chamber} (\to kataluma mou\). In LXX, papyri, and modern Greek for lodging-place (inn, as in strkjv@Luke:2:7| or guest-chamber as here). It was used for \khan\ or \caravanserai\. {I shall eat} (\phag“\). Futuristic aorist subjunctive with \hopou\.

rwp@Mark:14:17 @{He cometh} (\erchetai\). Dramatic historical present. It is assumed here that Jesus is observing the passover meal at the regular time and hour, at 6 P.M. at the beginning of the fifteenth (evening of our Thursday, beginning of Jewish Friday). Mark and Matthew note the time as evening and state it as the regular passover meal.

rwp@Mark:14:18 @{As they sat} (\anakeimen“n aut“n\). Reclined, of course. It is a pity that these verbs are not translated properly in English. Even Leonardo da Vinci in his immortal painting of the Last Supper has Jesus and his apostles sitting, not reclining. Probably he took an artist's license for effect. {Even he that eateth with me} (\ho esthi“n met' emou\). See strkjv@Psalms:4:9|. To this day the Arabs will not violate hospitality by mistreating one who breaks bread with them in the tent.

rwp@Mark:14:32 @{Which was named} (\hou to onoma\). Literally, "whose name was." On Gethsemane see on ¯Matthew:26:36|. {While I pray} (\he“s proseux“mai\). Aorist subjunctive with \he“s\ really with purpose involved, a common idiom. Matthew adds "go yonder" (\apelth“n ekei\).

rwp@Mark:14:33 @{Greatly amazed and sore troubled} (\ekthambeisthai kai adˆmonein\). strkjv@Matthew:26:37| has "sorrowful and sore troubled." See on Matt. about \adˆmonein\. Mark alone uses \exthambeisthai\ (here and in strkjv@9:15|). There is a papyrus example given by Moulton and Milligan's _Vocabulary_. The verb \thambe“\ occurs in strkjv@Mark:10:32| for the amazement of the disciples at the look of Jesus as he went toward Jerusalem. Now Jesus himself feels amazement as he directly faces the struggle in the Garden of Gethsemane. He wins the victory over himself in Gethsemane and then he can endure the loss, despising the shame. For the moment he is rather amazed and homesick for heaven. "Long as He had foreseen the Passion, when it came clearly into view its terror exceeded His anticipations" (Swete). "He learned from what he suffered," (Hebrews:5:8|) and this new experience enriched the human soul of Jesus.

rwp@Mark:14:35 @{Fell on the ground} (\epipten epi tˆs gˆs\). Descriptive imperfect. See him falling. Matthew has the aorist \epesen\. {Prayed} (\prosˆucheto\). Imperfect, prayed repeatedly or inchoative, began to pray. Either makes good sense. {The hour} (\hˆ h“ra\). Jesus had long looked forward to this "hour" and had often mentioned it (John:7:30; strkjv@8:20; strkjv@12:23,27; strkjv@13:1|). See again in strkjv@Mark:14:41|. Now he dreads it, surely a human trait that all can understand.

rwp@Mark:14:40 @{Very heavy} (\katabarunomenoi\). Perfective use of \kata-\ with the participle. Matthew has the simple verb. Mark's word is only here in the N.T. and is rare in Greek writers. Mark has the vivid present passive participle, while Matthew has the perfect passive \bebarˆmenoi\. {And they wist not what to answer him} (\kai ouk ˆideisan ti apokrith“sin aut“i\). Deliberative subjunctive retained in the indirect question. Alone in Mark and reminds one of the like embarrassment of these same three disciples on the Mount of Transfiguration (Mark:9:6|). On both occasions weakness of the flesh prevented their real sympathy with Jesus in his highest and deepest experiences. "Both their shame and their drowsiness would make them dumb" (Gould).

rwp@Mark:14:48 @{Against a robber} (\epi lˆistˆn\). Highway robbers like Barabbas were common and were often regarded as heroes. Jesus will be crucified between two robbers in the very place that Barabbas would have occupied.

rwp@Mark:14:54 @{Peter had followed him afar off} (\Hosea:Petros apo makrothen ˆkolouthˆsen aut“i\). Here Mark uses the constative aorist (\ˆkolouthˆsen\) where strkjv@Matthew:26:58|, and strkjv@Luke:22:54| have the picturesque imperfect (\ˆkolouthei\), was following. Possibly Mark did not care to dwell on the picture of Peter furtively following at a distance, not bold enough to take an open stand with Christ as the Beloved Disciple did, and yet unable to remain away with the other disciples. {Was sitting with} (\ˆn sunkathˆmenos\). Periphrastic imperfect middle, picturing Peter making himself at home with the officers (\hupˆret“n\), under rowers, literally, then servants of any kind. strkjv@John:18:25| describes Peter as standing (\hest“s\). Probably he did now one, now the other, in his restless weary mood. {Warming himself in the light} (\thermainomenos pr“s to ph“s\). Direct middle. Fire has light as well as heat and it shone in Peter's face. He was not hidden as much as he supposed he was.

rwp@Mark:14:60 @{Stood up in the midst} (\anastas eis meson\). Second aorist active participle. For greater solemnity he arose to make up by bluster the lack of evidence. The high priest stepped out into the midst as if to attack Jesus by vehement questions. See on ¯Matthew:26:59-68| for details here.

rwp@Mark:14:68 @{I neither know nor understand} (\oute oida oute epistamai\). This denial is fuller in Mark, briefest in John. {What thou sayest} (\su ti legeis\). Can be understood as a direct question. Note position of {thou} (\su\), proleptical. {Into the porch} (\eis to proaulion\). Only here in the New Testament. Plato uses it of a prelude on a flute. It occurs also in the plural for preparations the day before the wedding. Here it means the vestibule to the court. strkjv@Matthew:26:71| has \pul“na\, a common word for gate or front porch. {And the cock crew} (\kai alekt“r eph“nˆsen\). Omitted by Aleph B L Sinaitic Syriac. It is genuine in verse 72| where "the second time" (\ek deuterou\) occurs also. It is possible that because of verse 72| it crept into verse 68|. Mark alone alludes to the cock crowing twice, originally (Mark:14:30|), and twice in verse 72|, besides verse 68| which is hardly genuine.

rwp@Mark:14:71 @{Curse} (\anathematizein\). Our word _anathema_ (\ana, thema\, an offering, then something devoted or a curse). Finally the two meanings were distinguished by \anathˆma\ for offering and \anathema\ for curse. Deissmann has found examples at Megara of \anathema\ in the sense of curse. Hence the distinction observed in the N.T. was already in the _Koin‚_. strkjv@Matthew:26:74| has \katathematizein\, which is a \hapax legomenon\ in the N.T., though common in the LXX. This word has the notion of calling down curses on one's self if the thing is not true.

rwp@Mark:14:72 @{Called to mind} (\anemnˆsthˆ\). First aorist passive indicative. strkjv@Matthew:26:75| has the uncompounded verb \emnˆsthˆ\ while strkjv@Luke:22:61| has another compound \hupemnˆsthˆ\, was reminded. {When he thought thereon} (\epibal“n\). Second aorist active participle of \epiball“\. It is used absolutely here, though there is a reference to \to rhˆma\ above, the word of Jesus, and the idiom involves \ton noun\ so that the meaning is to put the mind upon something. In strkjv@Luke:15:12| there is another absolute use with a different sense. Moulton (_Prolegomena_, p. 131) quotes a Ptolemaic papyrus Tb P 50 where \epibal“n\ probably means "set to," put his mind on. {Wept} (\eklaien\). Inchoative imperfect, began to weep. strkjv@Matthew:26:75| has the ingressive aorist \eklausen\, burst into tears.

rwp@Mark:15:9 @{The King of the Jews} (\ton basilea t“n Ioudai“n\). That phrase from this charge sharpened the contrast between Jesus and Barabbas which is bluntly put in strkjv@Matthew:27:17| "Barabbas or Jesus which is called Christ." See discussion there.

rwp@Mark:15:10 @{He perceived} (\egin“sken\). Imperfect tense descriptive of Pilate's growing apprehension from their conduct which increased his intuitive impression at the start. It was gradually dawning on him. Both Mark and Matthew give "envy" (\phthonon\) as the primary motive of the Sanhedrin. Pilate probably had heard of the popularity of Jesus by reason of the triumphal entry and the temple teaching. {Had delivered} (\paraded“keisan\). Past perfect indicative without augment where strkjv@Matthew:27:18| has the first aorist (kappa aorist) indicative \pared“kan\, not preserving the distinction made by Mark. The aorist is never used "as" a past perfect.

rwp@Mark:15:11 @{Stirred up} (\aneseisan\). {Shook up} like an earthquake (\seismos\). strkjv@Matthew:27:20| has a weaker word, "persuaded" (\epeisan\). Effective aorist indicative. The priests and scribes had amazing success. If one wonders why the crowd was fickle, he may recall that this was not yet the same people who followed him in triumphal entry and in the temple. That was the plan of Judas to get the thing over before those Galilean sympathizers waked up. "It was a case of regulars against an irregular, of priests against prophet" (Gould). "But Barabbas, as described by Mark, represented a popular passion, which was stronger than any sympathy they might have for so unworldly a character as Jesus--the passion for _political liberty_" (Bruce). "What unprincipled characters they were! They accuse Jesus to Pilate of political ambition, and they recommend Barabbas to the people for the same reason" (Bruce). The Sanhedrin would say to the people that Jesus had already abdicated his kingly claims while to Pilate they went on accusing him of treason to Caesar. {Rather} (_mƒllon_). Rather than Jesus. It was a gambler's choice.

rwp@Mark:15:13 @{Crucify him} (\Staur“son auton\). strkjv@Luke:23:21| repeats the verb. strkjv@Matthew:27:22| has it, "Let him be crucified." There was a chorus and a hubbub of confused voices all demanding crucifixion for Christ. Some of the voices beyond a doubt had joined in the hallelujahs to the Son of David in the triumphal entry. See on ¯Matthew:27:23| for discussion of strkjv@Mark:15:14|.

rwp@Mark:15:20 @{They lead him out} (\exagousin auton\). Vivid historical present after imperfects in verse 19|.

rwp@Mark:15:21 @{They compel} (\aggareuousin\). Dramatic present indicative again where strkjv@Matthew:27:32| has the aorist. For this Persian word see on ¯Matthew:5:41; strkjv@27:32|. {Coming out of the country} (\erchomenon ap' agrou\). Hence Simon met the procession. Mark adds that he was "the father of Alexander and Rufus." Paul mentions a Rufus in strkjv@Romans:16:13|, but it was a common name and proves nothing. See on ¯Matthew:27:32| for discussion of cross-bearing by criminals. Luke adds "after Jesus" (\opisthen tou Iˆsou\). But Jesus bore his own cross till he was relieved of it, and he walked in front of his own cross for the rest of the way.

rwp@Mark:15:22 @{They bring him} (\pherousin auton\). Historical present again. See on ¯Matthew:27:33f.| for discussion of Golgotha.

rwp@Mark:15:23 @{They offered him} (\edidoun aut“i\). Imperfect tense where Matthew has the aorist \ed“kan\. {Mingled with myrrh} (\esmurnismenon\). Perfect passive participle. The verb means flavoured with myrrh, myrrhed wine. It is not inconsistent with ¯Matthew:27:34| "mingled with gall," which see. {But he received it not} (\hos de ouk elaben\). Note the demonstrative \hos\ with \de\. Matthew has it that Jesus was not willing to take. Mark's statement is that he refused it.

rwp@Mark:15:24 @{What each should take} (\tis ti ƒrˆi\). Only in Mark. Note double interrogative, Who What? The verb \arˆi\ is first aorist active deliberative subjunctive retained in the indirect question. The details in strkjv@Mark:15:24-32| are followed closely by strkjv@Matthew:27:35-44|. See there for discussion of details.

rwp@Mark:15:32 @{Now come down} (\katabat“ nun\). Now that he is nailed to the cross. {That we may see and believe} (\hina id“men kai pisteus“men\). Aorist subjunctive of purpose with \hina\. They use almost the very language of Jesus in their ridicule, words that they had heard him use in his appeals to men to see and believe. {Reproached him} (\“neidizon auton\). Imperfect tense. They did it several times. Mark and Matthew both fail to give the story of the robber who turned to Christ on the Cross as told in strkjv@Luke:23:39-43|.

rwp@Mark:15:41 @{Followed him and ministered unto him} (\ˆkolouthoun kai diˆkonoun aut“i\). Two imperfects describing the long Galilean ministry of these three women and many other women in Galilee (Luke:8:1-3|) who came up with him (\hai sunanabƒsai aut“i\) to Jerusalem. This summary description in Mark is paralleled in strkjv@Matthew:27:55f.| and strkjv@Luke:23:49|. These faithful women were last at the Cross as they stood afar and saw the dreadful end to all their hopes.

rwp@Mark:15:43 @{A councillor of honourable estate} (\euschˆm“n bouleutˆs\). A senator or member of the Sanhedrin of high standing, rich (Matthew:27:57|). {Looking for the Kingdom of God} (\ˆn prosdechomenos tˆn basileian tou theou\). Periphrastic imperfect. Also strkjv@Luke:23:51|. The very verb used by Luke of Simeon and Anna (Luke:2:25,38|). strkjv@Matthew:27:57| calls him "Jesus' disciple" while strkjv@John:19:38| adds "secretly for fear of the Jews." He had evidently taken no public stand for Jesus before now. {Boldly} (\tolmˆsas\). Aorist (ingressive) active participle, becoming bold. It is the glory of Joseph and Nicodemus, secret disciples of Jesus, that they took a bold stand when the rest were in terror and dismay. That is love psychology, paradoxical as it may seem.

rwp@Mark:16:2 @{When the sun was risen} (\anateilantos tou hˆliou\). Genitive absolute, aorist participle, though some manuscripts read \anatellontos\, present participle. strkjv@Luke:24:1| has it "at early dawn" (\orthrou batheos\) and strkjv@John:20:1| "while it was yet dark." It was some two miles from Bethany to the tomb. Mark himself gives both notes of time, "very early" (\lian pr“i\), "when the sun was risen." Probably they started while it was still dark and the sun was coming up when they arrived at the tomb. All three mention that it was on the first day of the week, our Sunday morning when the women arrive. The body of Jesus was buried late on Friday before the sabbath (our Saturday) which began at sunset. This is made clear as a bell by strkjv@Luke:23:54| "and the sabbath drew on." The women rested on the sabbath (Luke strkjv@23:56|). This visit of the women was in the early morning of our Sunday, the first day of the week. Some people are greatly disturbed over the fact that Jesus did not remain in the grave full seventy-two hours. But he repeatedly said that he would rise on the third day and that is precisely what happened. He was buried on Friday afternoon. He was risen on Sunday morning. If he had really remained in the tomb full three days and then had risen after that, it would have been on the fourth day, not on the third day. The occasional phrase "after three days" is merely a vernacular idiom common in all languages and not meant to be exact and precise like "on the third day." We can readily understand "after three days" in the sense of "on the third day." It is impossible to understand "on the third day" to be "on the fourth day." See my _Harmony of the Gospels_, pp. 289-91.

rwp@Mark:16:3 @{Who shall roll us away the stone?} (\Tis apokulisei hˆmin ton lithon;\). Alone in Mark. The opposite of \proskuli“\ in strkjv@15:46|. In verse 4| {rolled back} (\anekekulistai\, perfect passive indicative) occurs also. Both verbs occur in _Koin‚_ writers and in the papyri. Clearly the women have no hope of the resurrection of Jesus for they were raising the problem (\elegon\, imperfect) as they walked along.

rwp@Mark:16:4 @{Looking up they see} (\anablepsasai the“rousin\). With downcast eyes and heavy hearts (Bruce) they had been walking up the hill. Mark has his frequent vivid dramatic present "behold." Their problem is solved for the stone lies rolled back before their very eyes. strkjv@Luke:24:2| has the usual aorist "found." {For} (\gar\). Mark explains by the size of the stone this sudden and surprising sight right before their eyes.

rwp@Mark:16:6 @{Be not amazed} (\mˆ ekthambeisthe\). The angel noted their amazement (verse 5|) and urges the cessation of it using this very word. {The Nazarene} (\ton Nazarˆnon\). Only in Mark, to identify "Jesus" to the women. {The crucified one} (\ton estaur“menon\). This also in strkjv@Matthew:28:5|. This description of his shame has become his crown of glory, for Paul (Gal strkjv@6:14|), and for all who look to the Crucified and Risen Christ as Saviour and Lord. He is risen (\ˆgerthˆ\). First aorist passive indicative, the simple fact. In strkjv@1Corinthians:15:4| Paul uses the perfect passive indicative \egˆgertai\ to emphasize the permanent state that Jesus remains risen. {Behold the place} (\ide ho topos\). Here \ide\ is used as an interjection with no effect on the case (nominative). In strkjv@Matthew:28:6| \idete\ is the verb with the accusative. See Robertson, _Grammar_, p. 302.

rwp@Mark:16:7 @{And Peter} (\kai t“i Petr“i\). Only in Mark, showing that Peter remembered gratefully this special message from the Risen Christ. Later in the day Jesus will appear also to Peter, an event that changed doubt to certainty with the apostles (Luke:24:34; strkjv@1Corinthians:15:5|). See on ¯Matthew:28:7| for discussion of promised meeting in Galilee.

rwp@Mark:16:8 @{Had come upon them} (\eichen autas\). Imperfect tense, more exactly, {held them, was holding them fast}. {Trembling and astonishment} (\tromos kai ekstasis\, trembling and ecstasy), Mark has it, while strkjv@Matthew:28:8| has "with fear and great joy" which see for discussion. Clearly and naturally their emotions were mixed. {They said nothing to any one} (\oudeni ouden eipan\). This excitement was too great for ordinary conversation. strkjv@Matthew:28:8| notes that they "ran to bring his disciples word." Hushed to silence their feet had wings as they flew on. {For they were afraid} (\ephobounto gar\). Imperfect tense. The continued fear explains their continued silence. At this point Aleph and B, the two oldest and best Greek manuscripts of the New Testament, stop with this verse. Three Armenian MSS. also end here. Some documents (cursive 274 and Old Latin k) have a shorter ending than the usual long one. The great mass of the documents have the long ending seen in the English versions. Some have both the long and the short endings, like L, Psi, 0112, 099, 579, two Bohairic MSS; the Harklean Syriac (long one in the text, short one in the Greek margin). One Armenian MS. (at Edschmiadzin) gives the long ending and attributes it to Ariston (possibly the Aristion of Papias). W (the Washington Codex) has an additional verse in the long ending. Songs:the facts are very complicated, but argue strongly against the genuineness of verses 9-20| of Mark 16. There is little in these verses not in strkjv@Matthew:28|. It is difficult to believe that Mark ended his Gospel with verse 8| unless he was interrupted. A leaf or column may have been torn off at the end of the papyrus roll. The loss of the ending was treated in various ways. Some documents left it alone. Some added one ending, some another, some added both. A full discussion of the facts is found in the last chapter of my _Studies in Mark's Gospel_ and also in my _Introduction to the Textual Criticism of the New Testament_, pp. 214-16.

rwp@Mark:16:9 @{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:16:11 @{Disbelieved} (\ˆpistˆsan\). This verb is common in the ancient Greek, but rare in the N.T. and here again verse 16| and nowhere else in Mark. The usual N.T. word is \apeithe“\. strkjv@Luke:24:11| uses this verb (\ˆpistoun\) of the disbelief of the report of Mary Magdalene and the other women. The verb \etheathˆ\ (from \thea“mai\) occurs only here and in verse 14| in Mark.

rwp@Mark:16:13 @{Neither believed they them} (\oude ekeinois episteusan\). The men fared no better than the women. But Luke's report of the two on the way to Emmaus is to the effect that they met a hearty welcome by them in Jerusalem (Luke:24:33-35|). This shows the independence of the two narratives on this point. There was probably an element who still discredited all the resurrection stories as was true on the mountain in Galilee later when "some doubted" (Matthew:28:17|).

rwp@Mark:16:14 @{To the eleven themselves} (\autois tois hendeka\). Both terms, eleven and twelve (John:20:24|), occur after the death of Judas. There were others present on this first Sunday evening according to strkjv@Luke:24:33|. {Afterward} (\husteron\) is here alone in Mark, though common in Matthew. {Upbraided} (\“neidisen\). They were guilty of unbelief (\apistian\) and hardness of heart (\sklˆrokardian\). Doubt is not necessarily a mark of intellectual superiority. One must steer between credulity and doubt. That problem is a vital one today in all educated circles. Some of the highest men of science today are devout believers in the Risen Christ. Luke explains how the disciples were upset by the sudden appearance of Christ and were unable to believe the evidence of their own senses (Luke:24:38-43|).

rwp@Mark:16:15 @{To the whole creation} (\pƒsˆi tˆi ktisei\). This commission in Mark is probably another report of the missionary _Magna Charta_ in strkjv@Matthew:28:16-20| spoken on the mountain in Galilee. One commission has already been given by Christ (John:20:21-23|). The third appears in strkjv@Luke:24:44-49; strkjv@Acts:1:3-8|.

rwp@Mark:16:16 @{And is baptized} (\kai baptistheis\). The omission of {baptized} with "disbelieveth" would seem to show that Jesus does not make baptism essential to salvation. Condemnation rests on disbelief, not on baptism. Songs:salvation rests on belief. Baptism is merely the picture of the new life not the means of securing it. Songs:serious a sacramental doctrine would need stronger support anyhow than this disputed portion of Mark.

rwp@Mark:16:17 @{They shall speak with new tongues} (\gl“ssais lalˆsousin [kainais]\). Westcott and Hort put \kainais\ (new) in the margin. Casting out demons we have seen in the ministry of Jesus. Speaking with tongues comes in the apostolic era (Acts:2:3f.; strkjv@10:46; strkjv@19:6; strkjv@1Corinthians:12:28; 14|).

rwp@Mark:16:19 @{Was received up into heaven} (\anelˆmpthˆ eis ton ouranon\). First aorist passive indicative. Luke gives the fact of the Ascension twice in Gospel (Luke:24:50f.|) and strkjv@Acts:1:9-11|. The Ascension in Mark took place after Jesus spoke to the disciples, not in Galilee (16:15-18|), nor on the first or second Sunday evening in Jerusalem. We should not know when it took place nor where but for Luke who locates it on Olivet (Luke:24:50|) at the close of the forty days (Acts:1:3|) and so after the return from Galilee (Matthew:28:16|). {Sat down at the right hand of God} (\ekathisen ek dexi“n tou theou\). Swete notes that the author "passes beyond the field of history into that of theology," an early and most cherished belief (Acts:7:55f.; strkjv@Romans:8:34; strkjv@Ephesians:1:20; strkjv@Colossians:3:1; strkjv@Hebrews:1:3; strkjv@8:1; strkjv@10:12; strkjv@12:2; strkjv@1Peter:3:22; strkjv@Revelation:3:21|).

rwp@Info_Matthew @ In the Gospel itself we find Matthew the publican (Matthew:9:9; strkjv@10:3|) though Mark (Mark:2:14|) and Luke (Luke:5:27|) call him Levi the publican. Evidently therefore he had two names like John Mark. It is significant that Jesus called this man from so disreputable a business to follow him. He was apparently not a disciple of John the Baptist. He was specially chosen by Jesus to be one of the Twelve Apostles, a business man called into the ministry as was true of the fishermen James and John, Andrew and Simon. In the lists of the Apostles he comes either seventh or eighth. There is nothing definite told about him in the Gospels apart from the circle of the Twelve after the feast which he gave to his fellow publicans in honor of Jesus.

rwp@Info_Matthew @ Ministry in Galilee: strkjv@Mark:1:14-6:13; strkjv@Matthew:4:12-13:58|. Ministry in the Neighborhood: strkjv@Mark:6:14-9:50; strkjv@Matthew:14:1-18:35|. Journey through Perea to Jerusalem: strkjv@Mark:10:1-52; strkjv@Matthew:19:1-20:34|. Last week in Jerusalem: strkjv@Mark:11:1-16:8; strkjv@Matthew:21:1-28:8|.

rwp@Info_Matthew @ The Gospel of Matthew comes first in the New Testament, though it is not so in all the Greek manuscripts. Because of its position it is the book most widely read in the New Testament and has exerted the greatest influence on the world. The book deserves this influence though it is later in date than Mark, not so beautiful as Luke, nor so profound as John. Yet it is a wonderful book and gives a just and adequate portraiture of the life and teachings of Jesus Christ as Lord and Saviour. The author probably wrote primarily to persuade Jews that Jesus is the fulfilment of their Messianic hopes as pictured in the Old Testament. It is thus a proper introduction to the New Testament story in comparison with the Old Testament prophecy.

rwp@Info_Matthew @ THE TITLE The Textus Receptus has "The Holy Gospel according to Matthew" (\to kata Matthaion hagion Euaggelion\), though the Elzevirs omit "holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (the Washington Codex of the fifth century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply "Gospel according to Matthew" (\Euaggelion kata Matthaion\). But Aleph and B the two oldest and best Greek uncials of the fourth century have only "According to Matthew" (\Kata Maththaion\) (note double th) and the Greek uncial D of the fifth or sixth century follows Aleph and B as do some of the earliest Old Latin manuscripts and the Curetonian Syriac. It is clear, therefore, that the earliest form of the title was simply "According to Matthew." It may be doubted if Matthew (or the author, if not Matthew) had any title at all. The use of "according to" makes it plain that the meaning is not "the Gospel of Matthew," but the Gospel as given by Matthew, \secundum Matthaeum\, to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying "Saint Matthew," a Roman Catholic practice observed by some Protestants.

rwp@Info_Matthew @ The word Gospel (\Euaggelion\) comes to mean good news in Greek, though originally a reward for good tidings as in Homer's _Odyssey_ XIV. 152 and in strkjv@2Kings:4:10|. In the New Testament it is the good news of salvation through Christ. The English word Gospel probably comes from the Anglo-Saxon Godspell, story or narrative of God, the life of Christ. It was early confused with the Anglo-Saxon godspell, good story, which seems like a translation of the Greek \euaggelion\. But primarily the English word means the God story as seen in Christ which is the best news that the world has ever had. One thinks at once of the use of "word" (\Logos\) in strkjv@John:1:1,14|. Songs:then it is, according to the Greek, not the Good News of Matthew, but the Good News of God, brought to us in Christ the Word, the Son of God, the Image of the Father, the Message of the Father. We are to study this story first as presented by Matthew. The message is God's and it is as fresh to us today in Matthew's record as when he first wrote it.

rwp@Matthew:1:1 @{The Book} (\biblos\). There is no article in the Greek, but the following genitives make it definite. It is our word Bible that is here used, _the_ Book as Sir Walter Scott called it as he lay dying. The usual word for book is a diminutive form (\biblion\), a little book or roll such as we have in strkjv@Luke:4:17|, "The roll of the prophet Isaiah." The pieces of papyrus (\papuros\), our paper, were pasted together to make a roll of varying lengths according to one's needs. Matthew, of course, is not applying the word book to the Old Testament, probably not to his own book, but to "the genealogical table of Jesus Christ" (\biblos genese“s Iˆsou Christou\), "the birth roll of Jesus Christ" Moffatt translates it. We have no means of knowing where the writer obtained the data for this genealogy. It differs radically from that in strkjv@Luke:3:23-38|. One can only give his own theory of the difference. Apparently in Matthew we have the actual genealogy of Joseph which would be the legal pedigree of Jesus according to Jewish custom. In Luke we apparently have the actual genealogy of Mary which would be the real line of Jesus which Luke naturally gives as he is writing for the Gentiles.

rwp@Matthew:1:1 @{Jesus Christ}. Both words are used. The first is the name (\Iˆsous\) given by the angel to Mary (Matthew:1:21|) which describes the mission of the child. The second was originally a verbal adjective (\christos\) meaning anointed from the verb to anoint (\chri“\). It was used often in the Septuagint as an adjective like "the anointed priest" (1Kings:2:10|) and then as a substantive to translate the Hebrew word "Messiah" (\Messias\). Songs:Andrew said to Simon: "We have found the Messiah, which is, being interpreted, Christ" (John:1:41|). In the Gospels it is sometimes "the Anointed One," "the Messiah," but finally just a proper name as here, Jesus Christ. Paul in his later Epistles usually has it "Christ Jesus."

rwp@Matthew:1:1 @{The Son of David, the son of Abraham} (\huiou Daueid huiou Abraam\). Matthew proposes to show that Jesus Christ is on the human side the son of David, as the Messiah was to be, and the son of Abraham, not merely a real Jew and the heir of the promises, but the promise made to Abraham. Songs:Matthew begins his line with Abraham while Luke traces his line back to Adam. The Hebrew and Aramaic often used the word son (\bˆn\) for the quality or character, but here the idea is descent. Christians are called sons of God because Christ has bestowed this dignity upon us (Romans:8:14; strkjv@9:26; strkjv@Galatians:3:26; strkjv@4:5-7|). Verse 1 is the description of the list in verses 2-17|. The names are given in three groups, Abraham to David (2-6|), David to Babylon Removal (6-11|), Jechoniah to Jesus (12-16|). The removal to Babylon (\metoikesias Babul“nos\) occurs at the end of verse 11|, the beginning of verse 12|, and twice in the resume in verse 17|. This great event is used to mark off the two last divisions from each other. It is a good illustration of the genitive as the case of genus or kind. The Babylon removal could mean either to Babylon or from Babylon or, indeed, the removal of Babylon. But the readers would know the facts from the Old Testament, the removal of the Jews to Babylon. Then verse 17| makes a summary of the three lists, fourteen in each by counting David twice and omitting several, a sort of mnemonic device that is common enough. Matthew does not mean to say that there were only fourteen in actual genealogy. The names of the women (Thamar, Rahab, Ruth, Bathsheba the wife of Uriah) are likewise not counted. But it is a most interesting list.

rwp@Matthew:1:2 @{Begat} (\egennˆsen\). This word comes, like some of the early chapters of Genesis, with regularity through verse 16, until the birth of Jesus is reached when there is a sudden change. The word itself does not always mean immediate parentage, but merely direct descent. In verse 16| we have "Joseph the husband of Mary, from whom was begotten Jesus who is called Christ" (\ton I“sˆph ton andra Marias ex hˆs egennˆthˆ Iˆsous ho legomenos Christos\). The article occurs here each time with the object of "begat," but not with the subject of the verb to distinguish sharply the proper names. In the case of David the King (1:6|) and Joseph the husband of Mary (1:16|) the article is repeated. The mention of the brethren of Judah (1:2|) and of both Phares and Zara (1:3|) may show that Matthew was not copying a family pedigree but making his own table. All the Greek manuscripts give verse 16| as above save the Ferrar Group of minuscules which are supported by the Sinaitic Syriac Version. Because of this fact Von Soden, whose text Moffatt translates, deliberately prints his text "_Jacob begat Jesus_" (\I“sˆph de egennˆsen Iˆsoun\). But the Sinaitic Syriac gives the Virgin Birth of Jesus in strkjv@Matthew:1:18-25|. Hence it is clear that "begat" here in strkjv@1:16| must merely mean line of descent or the text has been tampered with in order to get rid of the Virgin Birth idea, but it was left untouched in strkjv@1:18-25|. I have a full discussion of the problem in chapter XIV of _Studies in the Text of the New Testament_. The evidence as it now stands does not justify changing the text of the Greek uncials to suit the Sinaitic Syriac. The Virgin Birth of Jesus remains in strkjv@1:16|. The spelling of these Hebrew names in English is usually according to the Hebrew form, not the Greek. In the Greek itself the Hebrew spelling is often observed in violation of the Greek rules for the ending of words with no consonants save _n,r,s_. But the list is not spelled consistently in the Greek, now like the Hebrew as in Abraham, Isaac, Jacob, now like the Greek as in Judah, Solomon, Hezekiah, though the Hebrew style prevails.

rwp@Matthew:1:18 @{The birth of Jesus Christ} (\tou [Iˆsou] Christou hˆ genesis\). In the Greek Jesus Christ comes before birth as the important matter after strkjv@1:16|. It is not certain whether "Jesus" is here a part of the text as it is absent in the old Syriac and the Old Latin while the Washington Codex has only "Christ." The Vatican Codex has "Christ Jesus." But it is plain that the story of the birth of Jesus Christ is to be told briefly as follows, "on this wise" (\hout“s\), the usual Greek idiom. The oldest and best manuscripts have the same word genealogy (\genesis\) used in strkjv@1:1|, not the word for birth (begotten) as in strkjv@1:16| (\gennˆsis\). "It is in fact the word Genesis. The evangelist is about to describe, not the genesis of the heaven and the earth, but the genesis of Him who made the heaven and the earth, and who will yet make a new heaven and a new earth" (Morison).

rwp@Matthew:1:18 @{Of the Holy Ghost} (\ek pneumatos hagiou\). The discovery that Mary was pregnant was inevitable and it is plain that she had not told Joseph. She "was found with child" (\heurethˆ en gastri echousa\). This way of putting it, the usual Greek idiom, plainly shows that it was the discovery that shocked Joseph. He did not as yet know what Matthew plainly asserts that the Holy Ghost, not Joseph and not any man, was responsible for the pregnancy of Mary. The problem of the Virgin Birth of Jesus has been a disturbing fact to some through all the ages and is today to those who do not believe in the pre-existence of Christ, the Son of God, before his Incarnation on earth. This is the primal fact about the Birth of Christ. The Incarnation of Christ is clearly stated by Paul (2Corinthians:8:9; strkjv@Phillipians:2:5-11|; and involved in strkjv@Colossians:1:15-19|) and by John (John:1:14; strkjv@17:5|). If one frankly admits the actual pre-existence of Christ and the real Incarnation, he has taken the longest and most difficult step in the matter of the supernatural Birth of Christ. That being true, no merely human birth without the supernatural element can possibly explain the facts. Incarnation is far more than the Indwelling of God by the Holy Spirit in the human heart. To admit real incarnation and also full human birth, both father and mother, creates a greater difficulty than to admit the Virgin Birth of Jesus begotten by the Holy Spirit, as Matthew here says, and born of the Virgin Mary. It is true that only Matthew and Luke tell the story of the supernatural birth of Jesus, though strkjv@John:1:14| seems to refer to it. Mark has nothing whatever concerning the birth and childhood of Jesus and so cannot be used as a witness on the subject. Both Matthew and Luke present the birth of Jesus as not according to ordinary human birth. Jesus had no human father. There is such a thing in nature as parthenogenesis in the lower orders of life. But that scientific fact has no bearing here. We see here God sending his Son into the world to be the world's Saviour and he gave him a human mother, but not a human father so that Jesus Christ is both Son of God and Son of Man, the God Man. Matthew tells the story of the birth of Jesus from the standpoint of Joseph as Luke gives it from the standpoint of Mary. The two narratives harmonize with each other. One credits these most wonderful of all birth narratives according as he believes in the love and power of Almighty God to do what he wills. There is no miracle with God who has all power and all knowledge. The laws of nature are simply the expression of God's will, but he has not revealed all his will in the laws that we discover. God is Spirit. He is Person. He holds in his own power all life. strkjv@John:3:16| is called the Little Gospel because it puts briefly the love of God for men in sending his own Son to live and die for us.

rwp@Matthew:1:19 @{A Righteous Man} (\dikaios\). Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luke:1:6|) and Simeon (Luke:2:25|). "An upright man," the _Braid Scots_ has it. He had the Jewish conscientiousness for the observance of the law which would have been death by stoning (Deuteronomy:22:23|). Though Joseph was upright, he would not do that. "As a good Jew he would have shown his zeal if he had branded her with public disgrace" (McNeile). {And yet not willing} (\kai mˆ thel“n\). Songs:we must understand \kai\ here, "and yet." Matthew makes a distinction here between "willing" (\thel“n\) and "wishing" (\eboulˆthˆ\), that between purpose (\thel“\) and desire (\boulomai\) a distinction not always drawn, though present here. It was not his purpose to "make her a public example" (\deigmatisai\), from the root (\deiknumi\ to show), a rare word (Colossians:2:15|). The Latin Vulgate has it _traducere_, the Old Latin _divulgare_, Wycliff _pupplische_ (publish), Tyndale _defame_, Moffatt _disgrace_, Braid Scots "Be i the mooth o' the public." The substantive (\deigmatismos\) occurs on the Rosetta Stone in the sense of "verification." There are a few instances of the verb in the papyri though the meaning is not clear (Moulton and Milligan's _Vocabulary_). The compound form appears (\paradeigmatiz“\) in strkjv@Hebrews:6:6| and there are earlier instances of this compound than of the uncompounded, curiously enough. But new examples of the simple verb, like the substantive, may yet be found. The papyri examples mean to furnish a sample (P Tebt. 5.75), to make trial of (P Ryl. I. 28.32). The substantive means exposure in (P Ryl. I. 28.70). At any rate it is clear that Joseph "was minded to put her away privily." He could give her a bill of divorcement (\apolusai\), the \gˆt\ laid down in the Mishna, without a public trial. He had to give her the writ (\gˆt\) and pay the fine (Deuteronomy:24:1|). Songs:he proposed to do this privately (\lathrai\) to avoid all the scandal possible. One is obliged to respect and sympathize with the motives of Joseph for he evidently loved Mary and was appalled to find her untrue to him as he supposed. It is impossible to think of Joseph as the actual father of Jesus according to the narrative of Matthew without saying that Matthew has tried by legend to cover up the illegitimate birth of Jesus. The Talmud openly charges this sin against Mary. Joseph had "a short but tragic struggle between his legal conscience and his love" (McNeile).

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

rwp@Matthew:1:22 @{That it may be fulfilled} (\hina plˆr“thˆi\). Alford says that "it is impossible to interpret \hina\ in any other sense than in order that." That was the old notion, but modern grammarians recognize the non-final use of this particle in the _Koin‚_ and even the consecutive like the Latin _ut_. Some even argue for a causal use. If the context called for result, one need not hesitate to say so as in strkjv@Mark:11:28; strkjv@John:9:36; strkjv@1John:1:9; strkjv@Revelation:9:20; strkjv@13:13|. See discussion in my _Grammar of the Greek New Testament in the Light of Historical Research_, pp. 997-9. All the same it is purpose here, God's purpose, Matthew reports the angel as saying, spoken "by (\hupo\, immediate agent) the Lord through (\dia\, intermediate agent) the prophet." {"All this has happened"} (\touto de holon gegonen\, present perfect indicative), stands on record as historical fact. But the Virgin Birth of Jesus is not due to this interpretation of strkjv@Isaiah:7:14|. It is not necessary to maintain (Broadus) that Isaiah himself saw anything more in his prophecy than that a woman then a virgin, would bear a son and that in the course of a few years Ahaz would be delivered from the king of Syria and Israel by the coming of the Assyrians. This historical illustration finds its richest fulfilment in the birth of Jesus from Mary. "Words of themselves are empty. They are useful only as vessels to convey things from mind to mind" (Morison). The Hebrew word for young woman is translated by virgin (\parthenos\), but it is not necessary to conclude that Isaiah himself contemplated the supernatural birth of Jesus. We do not have to say that the idea of the Virgin Birth of Jesus came from Jewish sources. Certainly it did not come from the pagan myths so foreign to this environment, atmosphere and spirit. It is far simpler to admit the supernatural fact than try to explain the invention of the idea as a myth to justify the deification of Jesus. The birth, life, and death of Jesus throw a flood of light on the Old Testament narrative and prophecies for the early Christians. In Matthew and John in particular we often see "that the events of Christ's life were divinely ordered for the express purpose of fulfilling the Old Testament" (McNeile). See strkjv@Matthew:2:15,23; strkjv@4:14-17; strkjv@8:17; strkjv@12:17-21; strkjv@13:25; strkjv@21:4f.; strkjv@John:12:38f.; strkjv@13:18; strkjv@19:24,28,36f|.

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

rwp@Matthew:1:25 @{And knew her not} (\kai ouk egin“sken autˆn\). Note the imperfect tense, continuous or linear action. Joseph lived in continence with Mary till the birth of Jesus. Matthew does not say that Mary bore no other children than Jesus. "Her firstborn" is not genuine here, but is a part of the text in strkjv@Luke:2:7|. The perpetual virginity of Mary is not taught here. Jesus had brothers and sisters and the natural meaning is that they were younger children of Joseph and Mary and not children of Joseph by a previous marriage. Songs:Joseph "called his name Jesus" as the angel had directed and the child was born in wedlock. Joseph showed that he was an upright man in a most difficult situation.

rwp@Matthew:2:1 @{Now when Jesus was born} (\tou de Iˆsou gennˆthentos\). The fact of the birth of Jesus is stated by the genitive absolute construction (first aorist passive participle of the same verb \genna“\ used twice already of the birth of Jesus, strkjv@1:16,20|, and used in the genealogy, strkjv@1:2-16|). Matthew does not propose to give biographic details of the supernatural birth of Jesus, wonderful as it was and disbelieved as it is by some today who actually deny that Jesus was born at all or ever lived, men who talk of the Jesus Myth, the Christ Myth, etc. "The main purpose is to show the reception given by the world to the new-born Messianic King. Homage from afar, hostility at home; foreshadowing the fortunes of the new faith: reception by the Gentiles, rejection by the Jews" (Bruce).

rwp@Matthew:2:1 @{In the days of Herod the King} (\en hˆmerais Hˆr“idou tou Basile“s\). This is the only date for the birth of Christ given by Matthew. Luke gives a more precise date in his Gospel (Luke:2:1-3|), the time of the first enrolment by Augustus and while Cyrenius was ruler of Syria. More will be said of Luke's date when we come to his Gospel. We know from Matthew that Jesus was born while Herod was king, the Herod sometimes called Herod the Great. Josephus makes it plain that Herod died B.C. 4. He was first Governor of Galilee, but had been king of Judaea since B.C. 40 (by Antony and Octavius). I call him "Herod the Great Pervert" in _Some Minor Characters in the New Testament_. He was great in sin and in cruelty and had won the favour of the Emperor. The story in Josephus is a tragedy. It is not made plain by Matthew how long before the death of Herod Jesus was born. Our traditional date A.D. 1, is certainly wrong as Matthew shows. It seems plain that the birth of Jesus cannot be put later than B.C. 5. The data supplied by Luke probably call for B.C. 6 or 7.

rwp@Matthew:2:2 @{For we saw his star in the east} (\eidomen gar autou ton astera en tˆi anatolˆi\). This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words "in the east" are probably to be taken with "we saw" i.e. we were in the east when we saw it, or still more probably "we saw his star at its rising" or "when it rose" as Moffatt puts it. The singular form here (\tˆi anatolˆi\) does sometimes mean "east" (Revelation:21:13|), though the plural is more common as in strkjv@Matthew:2:1|. In strkjv@Luke:1:78| the singular means dawn as the verb (\aneteilen\) does in strkjv@Matthew:4:16| (Septuagint). The Magi ask where is the one born king of the Jews. They claim that they had seen his star, either a miracle or a combination of bright stars or a comet. These men may have been Jewish proselytes and may have known of the Messianic hope, for even Vergil had caught a vision of it. The whole world was on tiptoe of expectancy for something. Moulton (_Journal of Theological Studies_, 1902, p. 524) "refers to the Magian belief that a star could be the _fravashi_, the counterpart or angel (cf. strkjv@Matthew:18:10|) of a great man" (McNeile). They came to worship the newly born king of the Jews. Seneca (_Epistle_ 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero (_Deuteronomy:Divin_. i. 47) "refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born" (McNeile). Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God's only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact.

rwp@Matthew:2:3 @{He was troubled, and all Jerusalem with him} (\etarachthˆ kai pƒsa Ierosoluma met' autou\). Those familiar with the story of Herod the Great in Josephus can well understand the meaning of these words. Herod in his rage over his family rivalries and jealousies put to death the two sons of Mariamne (Aristobulus and Alexander), Mariamne herself, and Antipater, another son and once his heir, besides the brother and mother of Mariamne (Aristobulus, Alexandra) and her grandfather John Hyrcanus. He had made will after will and was now in a fatal illness and fury over the question of the Magi. He showed his excitement and the whole city was upset because the people knew only too well what he could do when in a rage over the disturbance of his plans. "The foreigner and usurper feared a rival, and the tyrant feared the rival would be welcome" (Bruce). Herod was a hated Idumaean.

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

rwp@Matthew:2:5 @{And they said unto him} (\hoi de eipan aut“i\). Whether the ecclesiastics had to search their scriptures or not, they give the answer that is in accord with the common Jewish opinion that the Messiah was to come from Bethlehem and of the seed of David (John:7:42|). Songs:they quote strkjv@Micah:5:2|, "a free paraphrase" Alford calls it, for it is not precisely like the Hebrew text or like the Septuagint. It may have come from a collection of _testimonia_ with which J. Rendel Harris has made the world familiar. He had consulted the experts and now he has their answer. Bethlehem of Judah is the place. The use of the perfect passive indicative (\gegraptai\) is the common form in quoting scripture. It stands written. {Shall be shepherd} (\poimanei\). The Authorized Version had "shall rule," but "shepherd" is correct. "Homer calls kings 'the shepherds of the people'" (Vincent). In strkjv@Hebrews:13:20| Jesus is called "the great shepherd of the sheep." Jesus calls himself "the good shepherd" (John:10:11|). Peter calls Christ "the chief shepherd" (1Peter:2:25|). "The Lamb which is in the midst of the throne shall be their shepherd" (Revelation:7:17|). Jesus told Peter to "shepherd" the lambs (John:21:16|). Our word pastor means shepherd.

rwp@Matthew:2:8 @{Sent them to Bethlehem and said} (\pempsas autous eis Bˆthleem eipen\). Simultaneous aorist participle, "sending said." They were to "search out accurately" (\exetasate akrib“s\) concerning the child. Then "bring me word, that I also may come and worship him." The deceit of Herod seemed plausible enough and might have succeeded but for God's intervention to protect His Son from the jealous rage of Herod.

rwp@Matthew:2:10 @{They rejoiced with exceeding great joy} (\echarˆsan charan megalˆn sphodra\). Second aorist passive indicative with cognate accusative. Their joy was due to the success of the search.

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

rwp@Matthew:2:12 @{Warned in a dream} (\chrˆmatisthentes kat' onar\). The verb means to transact business (\chrˆmatiz“\ from \chrˆma\, and that from \chraomai\, to use. Then to consult, to deliberate, to make answer as of magistrates or an oracle, to instruct, to admonish. In the Septuagint and the New Testament it occurs with the idea of being warned by God and also in the papyri (Deissmann, _Bible Studies_, p. 122). Wycliff puts it here: "An answer taken in sleep."

rwp@Matthew:2:22 @{Warned in a dream} (\chrˆmatistheis kat' onar\). He was already afraid to go to Judea because Archelaus was reigning (ruling, not technically king, \basileuei\). In a fret at last before his death Herod had changed his will again and put Archelaus, the worst of his living sons, in the place of Antipas. Songs:Joseph went to Galilee. Matthew has had nothing about the previous dwelling of Joseph and Mary in Nazareth. We learn that from Luke who tells nothing of the flight into Egypt. The two narratives supplement one another and are in no sense contradictory.

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

rwp@Matthew:3:1 @{And in those days cometh John the Baptist} (\en de tais hˆmerais paraginetai I“anˆs ho Baptistˆs\). Here the synoptic narrative begins with the baptism of John (Mt. strkjv@3:1; strkjv@Mark:1:2; strkjv@Luke:3:1|) as given by Peter in strkjv@Acts:1:22|, "from the baptism of John, unto the day that he was received up from us" (cf. also strkjv@Acts:10:37-43|, Peter's summary to Cornelius very much like the outline of Mark's Gospel). Matthew does not indicate the date when John appeared as Luke does in ch. 3 (the fifteenth year of Tiberius's reign). It was some thirty years after the birth of John, precisely how long after the return of Joseph and Mary to Nazareth we do not know. Moffatt translates the verb (\paraginetai\) "came on the scene," but it is the historical present and calls for a vivid imagination on the part of the reader. There he is as he comes forward, makes his appearance. His name John means "Gift of Jehovah" (cf. German _Gotthold_) and is a shortened form of Johanan. He is described as "the Baptist," "the Baptizer" for that is the rite that distinguishes him. The Jews probably had proselyte baptism as I. Abrahams shows (_Studies in Pharisaism and the Gospels_, p. 37). But this rite was meant for the Gentiles who accepted Judaism. John is treating the Jews as Gentiles in demanding baptism at their hands on the basis of repentance.

rwp@Matthew:3:2 @{Repent} (\metanoeite\). Broadus used to say that this is the worst translation in the New Testament. The trouble is that the English word "repent" means "to be sorry again" from the Latin _repoenitet_ (impersonal). John did not call on the people to be sorry, but to change (think afterwards) their mental attitudes (\metanoeite\) and conduct. The Vulgate has it "do penance" and Wycliff has followed that. The Old Syriac has it better: "Turn ye." The French (Geneva) has it "Amendez vous." This is John's great word (Bruce) and it has been hopelessly mistranslated. The tragedy of it is that we have no one English word that reproduces exactly the meaning and atmosphere of the Greek word. The Greek has a word meaning to be sorry (\metamelomai\) which is exactly our English word repent and it is used of Judas (Matthew:27:3|). John was a new prophet with the call of the old prophets: "Turn ye" (Joel:2:12; Isa. strkjv@55:7; strkjv@Ezekiel:33:11,15|).

rwp@Matthew:3:2 @{For this is he that was spoken of by Isaiah the prophet} (\houtos gar estin ho rhˆtheis dia Esaiou tou prophˆtou\). This is Matthew's way of interpreting the mission and message of the Baptist. He quotes strkjv@Isaiah:40:3| where "the prophet refers to the return of Israel from the exile, accompanied by their God" (McNeile). He applies it to the work of John as "a voice crying in the wilderness" for the people to make ready the way of the Lord who is now near. He was only a voice, but what a voice he was. He can be heard yet across the centuries.

rwp@Matthew:3:8 @{Fruit worthy of repentance} (\Karpon axion tˆs metanoias\). John demands proof from these men of the new life before he administers baptism to them. "The fruit is not the change of heart, but the acts which result from it" (McNeile). It was a bold deed for John thus to challenge as unworthy the very ones who posed as lights and leaders of the Jewish people. "Any one can do (\poiˆsate, vide\ strkjv@Genesis:1:11|) acts externally good but only a good man can grow a crop of right acts and habits" (Bruce).

rwp@Matthew:3:9 @{And think not to say within yourselves} (\kai mˆ doxˆte legein en heautois\). John touched the tender spot, their ecclesiastical pride. They felt that the "merits of the fathers," especially of Abraham, were enough for all Israelites. At once John made clear that, reformer as he was, a breach existed between him and the religious leaders of the time. {Of these stones} (\ek t“n lith“n tout“n\). "Pointing, as he spoke to the pebbles on the beach of the Jordan" (Vincent).

rwp@Matthew:3:13 @{Then cometh Jesus} (\tote paraginetai ho Iˆsous\). The same historical present used in strkjv@3:1|. He comes all the way from Galilee to Jordan "to be baptized by him" (\tou baptisthˆnai hupo autou\). The genitive articular infinitive of purpose, a very common idiom. The fame of John had reached Nazareth and the hour has come for which Jesus has waited.

rwp@Matthew:3:15 @{To fulfil all righteousness} (\plˆr“sai pƒsan dikaiosunˆn\). The explanation of Jesus satisfies John and he baptizes the Messiah though he has no sins to confess. It was proper (\prepon\) to do so else the Messiah would seem to hold aloof from the Forerunner. Thus the ministries of the two are linked together.

rwp@Matthew:3:16 @{The Spirit of God descending as a dove} (\pneuma theou katabainon h“sei peristeran\). It is not certain whether Matthew means that the Spirit of God took the form of a dove or came upon Jesus as a dove comes down. Either makes sense, but Luke (Luke:3:22|) has it "in bodily form as a dove" and that is probably the idea here. The dove in Christian art has been considered the symbol of the Holy Spirit.

rwp@Matthew:3:17 @{A voice out of the heavens} (\ph“nˆ ek t“n ouran“n\). This was the voice of the Father to the Son whom he identifies as His Son, "my beloved Son." Thus each person of the Trinity is represented (Father, Son, Holy Spirit) at this formal entrance of Jesus upon his Messianic ministry. John heard the voice, of course, and saw the dove. It was a momentous occasion for John and for Jesus and for the whole world. The words are similar to strkjv@Psalms:2:7| and the voice at the Transfiguration (Matthew:17:5|). The good pleasure of the Father is expressed by the timeless aorist (\eudokˆsa\).

rwp@Matthew:4:1 @{To be tempted of the devil} (\peirasthˆnai hupo tou diabolou\). Matthew locates the temptation at a definite time, "then" (\tote\) and place, "into the wilderness" (\eis tˆn erˆmon\), the same general region where John was preaching. It is not surprising that Jesus was tempted by the devil immediately after his baptism which signified the formal entrance upon the Messianic work. That is a common experience with ministers who step out into the open for Christ. The difficulty here is that Matthew says that "Jesus was led up into the wilderness by the Spirit to be tempted by the devil." Mark (Mark:1:12|) puts it more strongly that the Spirit "drives" (\ekballei\) Christ into the wilderness. It was a strong impulsion by the Holy Spirit that led Jesus into the wilderness to think through the full significance of the great step that he had now taken. That step opened the door for the devil and involved inevitable conflict with the slanderer (\tou diabolou\). Judas has this term applied to him (John:6:70|) as it is to men (2Timothy:3:3; strkjv@Titus:2:3|) and women (she devils, strkjv@1Timothy:3:11|) who do the work of the arch slanderer. There are those today who do not believe that a personal devil exists, but they do not offer an adequate explanation of the existence and presence of sin in the world. Certainly Jesus did not discount or deny the reality of the devil's presence. The word "tempt" here (\peiraz“\) and in strkjv@4:3| means originally to test, to try. That is its usual meaning in the ancient Greek and in the Septuagint. Bad sense of \ekpeiraz“\ in strkjv@4:7| as in strkjv@Deuteronomy:6:16|. Here it comes to mean, as often in the New Testament, to solicit to sin. The evil sense comes from its use for an evil purpose.

rwp@Matthew:4:3 @{If thou art the Son of God} (\ei huios ei tou theou\). More exactly, "If thou art Son of God," for there is no article with "Son." The devil is alluding to the words of the Father to Jesus at the baptism: "This is my Son the Beloved." He challenges this address by a condition of the first class which assumes the condition to be true and deftly calls on Jesus to exercise his power as Son of God to appease his hunger and thus prove to himself and all that he really is what the Father called him. {Become bread} (\artoi gen“ntai\). Literally, "that these stones (round smooth stones which possibly the devil pointed to or even picked up and held) become loaves" (each stone a loaf). It was all so simple, obvious, easy. It would satisfy the hunger of Christ and was quite within his power. {It is written} (\gegraptai\). Perfect passive indicative, stands written and is still in force. Each time Jesus quotes Deuteronomy to repel the subtle temptation of the devil. Here it is strkjv@Deuteronomy:8:3| from the Septuagint. Bread is a mere detail (Bruce) in man's dependence upon God.

rwp@Matthew:4:5 @{Then the devil taketh him} (\tote paralambanei auton ho diabolos\). Matthew is very fond of this temporal adverb (\tote\). See already strkjv@2:7; strkjv@3:13; strkjv@4:1,5|. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds. {On the pinnacle of the temple} (\epi to pterugion tou hierou\). Literally "wing:" the English word "pinnacle" is from the Latin _pinnaculum_, a diminutive of _pinna_ (wing). "_The temple_" (\tou hierou\) here includes the whole temple area, not just the sanctuary (\ho naos\), the Holy Place and Most Holy Place. It is not clear what place is meant by "wing." It may refer to Herod's royal portico which overhung the Kedron Valley and looked down some four hundred and fifty feet, a dizzy height (Josephus, _Ant_. XV. xi. 5). This was on the south of the temple court. Hegesippus says that James the Lord's brother was later placed on the wing of the temple and thrown down therefrom.

rwp@Matthew:4:6 @{Cast thyself down} (\bale seauton kat“\). The appeal to hurl himself down into the abyss below would intensify the nervous dread that most people feel at such a height. The devil urged presumptuous reliance on God and quotes Scripture to support his view (Psalms:91:11f.|). Songs:the devil quotes the Word of God, misinterprets it, omits a clause, and tries to trip the Son of God by the Word of God. It was a skilful thrust and would also be accepted by the populace as proof that Jesus was the Messiah if they should see him sailing down as if from heaven. This would be a sign from heaven in accord with popular Messianic expectation. The promise of the angels the devil thought would reassure Jesus. They would be a spiritual parachute for Christ.

rwp@Matthew:4:8 @{And showeth him} (\kai deiknusin aut“i\). This wonderful panorama had to be partially mental and imaginative, since the devil caused to pass in review "all the kingdoms of the world and the glory of them." But this fact does not prove that all phases of the temptations were subjective without any objective presence of the devil. Both could be true. Here again we have the vivid historical present (\deiknusin\). The devil now has Christ upon a very high mountain whether the traditional Quarantania or not. It was from Nebo's summit that Moses caught the vision of the land of Canaan (Deuteronomy:34:1-3|). Luke (Luke:4:5|) says that the whole panorama was "in a moment of time" and clearly psychological and instantaneous.

rwp@Matthew:4:9 @{All these things will I give thee} (\tauta soi panta d“s“\). The devil claims the rule of the world, not merely of Palestine or of the Roman Empire. "The kingdoms of the cosmos" (4:8|) were under his sway. This word for world brings out the orderly arrangement of the universe while \hˆ oikoumenˆ\ presents the inhabited earth. Jesus does not deny the grip of the devil on the world of men, but the condition (\ean\ and aorist subjunctive, second class undetermined with likelihood of determination), was spurned by Jesus. As Matthew has it Jesus is plainly to "fall down and worship me" (\pes“n prokunˆsˆis moi\), while Luke (Luke:4:7|) puts it, "worship before me" (\en“pion emou\), a less offensive demand, but one that really involved worship of the devil. The ambition of Jesus is thus appealed to at the price of recognition of the devil's primacy in the world. It was compromise that involved surrender of the Son of God to the world ruler of this darkness. "The temptation was threefold: to gain a temporal, not a spiritual, dominion; to gain it at once; and to gain it by an act of homage to the ruler of this world, which would make the self-constituted Messiah the vice-regent of the devil and not of God" (McNeile).

rwp@Matthew:4:10 @{Get thee hence, Satan} (\Hupage, Satanƒ\). The words "behind me" (\opis“ mou\) belong to strkjv@Matthew:16:23|, not here. "Begone" Christ says to Satan. This temptation is the limit of diabolical suggestion and argues for the logical order in Matthew. "Satan" means the adversary and Christ so terms the devil here. The third time Jesus quotes Deuteronomy, this time strkjv@Deuteronomy:6:13|, and repels the infamous suggestion by Scripture quotation. The words "him alone thou shalt serve" need be recalled today. Jesus will warn men against trying to serve God and mammon (Matthew:6:24|). The devil as the lord of the evil world constantly tries to win men to the service of the world and God. This is his chief camouflage for destroying a preacher's power for God. The word here in strkjv@Matthew:4:10| for serve is \latreuseis\ from \latris\ a hired servant, one who works for hire, then render worship.

rwp@Matthew:4:11 @{Then the devil leaveth him} (\tote aphiˆsin auton ho diabolos\). Note the use of "then" (\tote\) again and the historical present. The movement is swift. "And behold" (\kai idou\) as so often in Matthew carries on the life-like picture. "{Angels came} (aorist tense \prosˆlthon\ punctiliar action) {and were ministering} (\diˆkonoun\, picturesque imperfect, linear action) {unto him}." The victory was won in spite of the fast of forty days and the repeated onsets of the devil who had tried every avenue of approach. The angels could cheer him in the inevitable nervous and spiritual reaction from the strain of conflict, and probably also with food as in the case of Elijah (1Kings:19:6f.|). The issues at stake were of vast import as the champions of light and darkness grappled for the mastery of men. strkjv@Luke:4:13| adds, that the devil left Jesus only "until a good opportunity" (\achri kairou\).

rwp@Matthew:4:12 @{Now when he heard} (\akousas de\). The reason for Christ's return to Galilee is given here to be that John had been delivered up into prison. The Synoptic Gospels skip from the temptation of Jesus to the Galilean ministry, a whole year. But for strkjv@John:1:19-3:36| we should know nothing of the "year of obscurity" (Stalker). John supplies items to help fill in the picture. Christ's work in Galilee began after the close of the active ministry of the Baptist who lingered on in prison for a year or more.

rwp@Matthew:4:16 @{Saw a great light} (\ph“s eiden mega\). Matthew quotes strkjv@Isaiah:9:1f.|, and applies the words about the deliverer from Assyria to the Messiah. "The same district lay in spiritual darkness and death and the new era dawned when Christ went thither" (McNeile). Light sprang up from those who were sitting in the region and shadow of death (\en chorƒi kai skiƒi thanatou\). Death is personified.

rwp@Matthew:4:17 @{Began Jesus to preach} (\ˆrxato ho Iˆsous kˆrussein\). In Galilee. He had been preaching for over a year already elsewhere. His message carries on the words of the Baptist about "repentance" and the "kingdom of heaven" (Matthew:3:2|) being at hand. The same word for "preaching" (\kˆrussein\) from \kˆrux\, herald, is used of Jesus as of John. Both proclaimed the good news of the kingdom. Jesus is more usually described as the Teacher, (\ho didaskalos\) who taught (\edidasken\) the people. He was both herald and teacher as every preacher should be.

rwp@Matthew:5:3 @{Blessed} (\makarioi\). The English word "blessed" is more exactly represented by the Greek verbal \eulogˆtoi\ as in strkjv@Luke:1:68| of God by Zacharias, or the perfect passive participle \eulogˆmenos\ as in strkjv@Luke:1:42| of Mary by Elizabeth and in strkjv@Matthew:21:9|. Both forms come from \euloge“\, to speak well of (\eu, logos\). The Greek word here (\makarioi\) is an adjective that means "happy" which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. "Blessedness is, of course, an infinitely higher and better thing than mere happiness" (Weymouth). English has thus ennobled "blessed" to a higher rank than "happy." But "happy" is what Jesus said and the _Braid Scots New Testament_ dares to say "Happy" each time here as does the _Improved Edition of the American Bible Union Version_. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in strkjv@Revelation:14:13|. Already in the Old Testament the Septuagint uses it of moral quality. "Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love" (Vincent). Jesus takes this word "happy" and puts it in this rich environment. "This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult" (Bruce). It is a pity that we have not kept the word "happy" to the high and holy plane where Jesus placed it. "If you know these things, happy (\makarioi\) are you if you do them" (John:13:17|). "Happy (\makarioi\) are those who have not seen and yet have believed" (John:20:29|). And Paul applies this adjective to God, "according to the gospel of the glory of the happy (\makariou\) God" (1Timothy:1:11|. Cf. also strkjv@Titus:2:13|). The term "Beatitudes" (Latin _beatus_) comes close to the meaning of Christ here by \makarioi\. It will repay one to make a careful study of all the "beatitudes" in the New Testament where this word is employed. It occurs nine times here (3-11|), though the beatitudes in verses 10 and 11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, "for" (\hoti\), that shows the spiritual quality involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the Talmud (itself later than the New Testament, though of separate origin). That is of small moment. "The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces " (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. {The poor in spirit} (\hoi pt“choi t“i pneumati\). Luke has only "the poor," but he means the same by it as this form in Matthew, "the pious in Israel, for the most part poor, whom the worldly rich despised and persecuted" (McNeile). The word used here (\pt“choi\) is applied to the beggar Lazarus in strkjv@Luke:16:20,22| and suggests spiritual destitution (from \pt“ss“\ to crouch, to cower). The other word \penˆs\ is from \penomai\, to work for one's daily bread and so means one who works for his living. The word \pt“chos\ is more frequent in the New Testament and implies deeper poverty than \penˆs\. "The kingdom of heaven" here means the reign of God in the heart and life. This is the _summum bonum_ and is what matters most.

rwp@Matthew:5:5 @{The meek} (\hoi praeis\). Wycliff has it "Blessed be mild men." The ancients used the word for outward conduct and towards men. They did not rank it as a virtue anyhow. It was a mild equanimity that was sometimes negative and sometimes positively kind. But Jesus lifted the word to a nobility never attained before. In fact, the Beatitudes assume a new heart, for the natural man does not find in happiness the qualities mentioned here by Christ. The English word "meek" has largely lost the fine blend of spiritual poise and strength meant by the Master. He calls himself "meek and lowly in heart" (Matthew:11:29|) and Moses is also called meek. It is the gentleness of strength, not mere effeminacy. By "the earth" (\tˆn gˆn\) Jesus seems to mean the Land of Promise (Psalms:37:11|) though Bruce thinks that it is the whole earth. Can it be the solid earth as opposed to the sea or the air?

rwp@Matthew:5:11 @{Falsely, for my sake} (\pseudomenoi heneken emou\). Codex Bezae changes the order of these last Beatitudes, but that is immaterial. What does matter is that the bad things said of Christ's followers shall be untrue and that they are slandered for Christ's sake. Both things must be true before one can wear a martyr's crown and receive the great reward (\misthos\) in heaven. No prize awaits one there who deserves all the evil said of him and done to him here.

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

rwp@Matthew:5:18 @{One jot or one tittle} (\i“ta hen ˆ mia kerea\). "Not an iota, not a comma" (Moffatt), "not the smallest letter, not a particle" (Weymouth). The iota is the smallest Greek vowel, which Matthew here uses to represent the Hebrew _yod_ (jot), the smallest Hebrew letter. "Tittle" is from the Latin _titulus_ which came to mean the stroke above an abbreviated word, then any small mark. It is not certain here whether \kerea\ means a little horn, the mere point which distinguishes some Hebrew letters from others or the "hook" letter _Vav_. Sometimes _yod_ and _vav_ were hardly distinguishable. "In _Vay_. R. 19 the guilt of altering one of them is pronounced so great that if it were done the world would be destroyed" (McNeile).

rwp@Matthew:5:19 @{Shall do and teach} (\poiˆsˆi kai didaxˆi\). Jesus puts practice before preaching. The teacher must apply the doctrine to himself before he is qualified to teach others. The scribes and Pharisees were men who "say and do not" (Matthew:23:3|), who preach but do not perform. This is Christ's test of greatness.

rwp@Matthew:5:20 @{Shall exceed} (\perisseusˆi pleion\). Overflow like a river out of its banks and then Jesus adds "more" followed by an unexpressed ablative (\tˆs dikaiosunˆs\), brachylogy. A daring statement on Christ's part that they had to be better than the rabbis. They must excel the scribes, the small number of regular teachers (5:21-48|), and the Pharisees in the Pharisaic life (6:1-18|) who were the separated ones, the orthodox pietists.

rwp@Matthew:5:22 @{But I say unto you} (\eg“ de leg“ humin\). Jesus thus assumes a tone of superiority over the Mosaic regulations and proves it in each of the six examples. He goes further than the Law into the very heart. "{Raca}" (\Raka\) and "{Thou fool}" (\M“re\). The first is probably an Aramaic word meaning "Empty," a frequent word for contempt. The second word is Greek (dull, stupid) and is a fair equivalent of "raca." It is urged by some that \m“re\ is a Hebrew word, but Field (_Otium Norvicense_) objects to that idea. "_Raca_ expresses contempt for a man's head=you stupid! _M“re_ expresses contempt for his heart and character=you scoundrel" (Bruce). "{The hell of fire}" (\tˆn geennan tou puros\), "the Gehenna of fire," the genitive case (\tou puros\) as the genus case describing Gehenna as marked by fire. Gehenna is the Valley of Hinnom where the fire burned continually. Here idolatrous Jews once offered their children to Molech (2Kings:23:10|). Jesus finds one cause of murder to be abusive language. Gehenna "should be carefully distinguished from Hades (\hƒidˆs\) which is never used for the place of punishment, but for the _place of departed spirits_, without reference to their moral condition" (Vincent). The place of torment is in Hades (Luke:16:23|), but so is heaven.

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

rwp@Matthew:5:25 @{Agree with} (\isthi euno“n\). A present periphrastic active imperative. The verb is from \eunoos\ (friendly, kindly disposed). "Mak up wi' yere enemy" (_Braid Scots_). Compromise is better than prison where no principle is involved, but only personal interest. It is so easy to see principle where pride is involved. {The officer} (\t“i hupˆretˆi\). This word means "under rower" on the ship with several ranks of rowers, the bottom rower (\hupo\ under and \ˆress“\, to row), the galley-slave, then any servant, the attendant in the synagogue (Luke:4:20|). Luke so describes John Mark in his relation to Barnabas and Saul (Acts:13:5|). Then it is applied to the "ministers of the word" (Luke:1:2|).

rwp@Matthew:5:26 @{The last farthing} (\ton eschaton kodrantˆn\). A Latin word, _quadrans, 1/4 of an _as_ (\assarion\) or two mites (Mark:12:42|), a vivid picture of inevitable punishment for debt. This is emphasized by the strong double negative \ou mˆ\ with the aorist subjunctive.

rwp@Matthew:5:27 @{Thou shalt not commit adultery} (\ou moicheuseis\). These quotations (verses 21,27,33|) from the Decalogue (Exodus:20| and strkjv@Deuteronomy:5|) are from the Septuagint and use \ou\ and the future indicative (volitive future, common Greek idiom). In strkjv@5:43| the positive form, volitive future, occurs (\agapˆseis\). In strkjv@5:41| the third person (\dot“\) singular second aorist active imperative is used. In strkjv@5:38| no verb occurs.

rwp@Matthew:5:29 @{Causeth thee to stumble} (\skandalizei se\). This is far better than the Authorized Version "_Offend thee_." _Braid Scots_ has it rightly "ensnare ye." It is not the notion of giving offence or provoking, but of setting a trap or snare for one. The substantive (\skandalon\, from \skandalˆthron\) means the stick in the trap that springs and closes the trap when the animal touches it. Pluck out the eye when it is a snare, cut off the hand, even the right hand. These vivid pictures are not to be taken literally, but powerfully plead for self-mastery. Bengel says: _Non oculum, sed scandalizentem oculum_. It is not mutilating of the body that Christ enjoins, but control of the body against sin. The man who plays with fire will get burnt. Modern surgery finely illustrates the teaching of Jesus. The tonsils, the teeth, the appendix, to go no further, if left diseased, will destroy the whole body. Cut them out in time and the life will be saved. Vincent notes that "the words scandal and slander are both derived from \skandalon\. And Wyc. renders, 'if thy right eye _slander_ thee.'" Certainly slander is a scandal and a stumbling-block, a trap, and a snare.

rwp@Matthew:5:32 @{Saving for the cause of fornication} (\parektos logou porneias\). An unusual phrase that perhaps means "except for a matter of unchastity." "Except on the ground of unchastity" (Weymouth), "except unfaithfulness" (Goodspeed), and is equivalent to \mˆ epi porneiƒi\ in strkjv@Matthew:19:9|. McNeile denies that Jesus made this exception because Mark and Luke do not give it. He claims that the early Christians made the exception to meet a pressing need, but one fails to see the force of this charge against Matthew's report of the words of Jesus. It looks like criticism to meet modern needs.

rwp@Matthew:5:34 @{Swear not at all} (\mˆ omosai hol“s\). More exactly "not to swear at all" (indirect command, and aorist infinitive). Certainly Jesus does not prohibit oaths in a court of justice for he himself answered Caiaphas on oath. Paul made solemn appeals to God (1Thessalonians:5:27; strkjv@1Corinthians:15:31|). Jesus prohibits all forms of profanity. The Jews were past-masters in the art of splitting hairs about allowable and forbidden oaths or forms of profanity just as modern Christians employ a great variety of vernacular "cuss-words" and excuse themselves because they do not use the more flagrant forms.

rwp@Matthew:5:38 @{An eye for an eye, and a tooth for a tooth} (\ophthalmon anti ophthalmou kai odonta anti odontos\). Note \anti\ with the notion of exchange or substitution. The quotation is from strkjv@Exodus:21:24; strkjv@Deuteronomy:19:21; strkjv@Leviticus:24:20|. Like divorce this _jus talionis_ is a restriction upon unrestrained vengeance. "It limited revenge by fixing an exact compensation for an injury" (McNeile). A money payment is allowed in the Mishna. The law of retaliation exists in Arabia today.

rwp@Matthew:5:39 @{Resist not him that is evil} (\me antistˆnai t“i ponˆr“i\). Here again it is the infinitive (second aorist active) in indirect command. But is it "the evil man" or the "evil deed"? The dative case is the same form for masculine and neuter. Weymouth puts it "not to resist a (the) wicked man," Moffatt "not to resist an injury," Goodspeed "not to resist injury." The examples will go with either view. Jesus protested when smitten on the cheek (John:18:22|). And Jesus denounced the Pharisees (Matthew:23|) and fought the devil always. The language of Jesus is bold and picturesque and is not to be pressed too literally. Paradoxes startle and make us think. We are expected to fill in the other side of the picture. One thing certainly is meant by Jesus and that is that personal revenge is taken out of our hands, and that applies to "lynch-law." Aggressive or offensive war by nations is also condemned, but not necessarily defensive war or defence against robbery and murder. Professional pacifism may be mere cowardice.

rwp@Matthew:5:41 @{Shall compel thee} (\aggareusei\). The Vulgate has _angariaverit_. The word is of Persian origin and means public couriers or mounted messengers (\aggaroi\) who were stationed by the King of Persia at fixed localities, with horses ready for use, to send royal messages from one to another. Songs:if a man is passing such a post-station, an official may rush out and compel him to go back to another station to do an errand for the king. This was called impressment into service. This very thing was done to Simon of Cyrene who was thus compelled to carry the cross of Christ (Matthew:27:32|, \ˆggareusan\).

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

rwp@Matthew:5:48 @{Perfect} (\teleioi\). The word comes from \telos\, end, goal, limit. Here it is the goal set before us, the absolute standard of our Heavenly Father. The word is used also for relative perfection as of adults compared with children. strkjv@Matthew:6:1 @{Take heed} (\prosechete\). The Greek idiom includes "mind" (\noun\) which is often expressed in ancient Greek and once in the Septuagint (Job:7:17|). In the New Testament the substantive \nous\ is understood. It means to "hold the mind on a matter," take pains, take heed. "Righteousness" (\dikaiosunˆn\) is the correct text in this verse. Three specimens of the Pharisaic "righteousness" are given (alms, prayer, fasting). {To be seen} (\theathˆnai\). First aorist passive infinitive of purpose. Our word _theatrical_ is this very word, spectacular performance. {With your Father} (\para t“i patri hum“n\). Literally "beside your Father," standing by his side, as he looks at it.

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

rwp@Matthew:6:7 @{Use not vain repetitions} (\mˆ battalogˆsˆte\). Used of stammerers who repeat the words, then mere babbling or chattering, empty repetition. The etymology is uncertain, but it is probably onomatopoetic like "babble." The worshippers of Baal on Mount Carmel (1Kings:8:26|) and of Diana in the amphitheatre at Ephesus who yelled for two hours (Acts:19:34|) are examples. The Mohammedans may also be cited who seem to think that they "will be heard for their much speaking" (\en tˆi polulogiƒi\). Vincent adds "and the Romanists with their _paternosters_ and _avast_." The Syriac Sinaitic has it: "Do not be saying idle things." Certainly Jesus does not mean to condemn all repetition in prayer since he himself prayed three times in Gethsemane "saying the same words again" (Matthew:26:44|). "As the Gentiles do," says Jesus. "The Pagans thought that by endless repetitions and many words they would inform their gods as to their needs and weary them ('_fatigare deos_') into granting their requests" (Bruce).

rwp@Matthew:6:9 @{After this manner therefore pray ye} (\hout“s oun proseuchesthe humeis\). "You" expressed in contrast with "the Gentiles." It should be called "The Model Prayer" rather than "The Lord's Prayer." "Thus" pray as he gives them a model. He himself did not use it as a liturgy (cf. strkjv@John:17|). There is no evidence that Jesus meant it for liturgical use by others. In strkjv@Luke:11:2-4| practically the same prayer though briefer is given at a later time by Jesus to the apostles in response to a request that he teach them how to pray. McNeile argues that the form in Luke is the original to which Matthew has made additions: "The tendency of liturgical formulas is towards enrichment rather than abbreviation." But there is no evidence whatever that Jesus designed it as a set formula. There is no real harm in a liturgical formula if one likes it, but no one sticks to just one formula in prayer. There is good and not harm in children learning and saying this noble prayer. Some people are disturbed over the words "Our Father" and say that no one has a right to call God Father who has not been "born again." But that is to say that an unconverted sinner cannot pray until he is converted, an absurd contradiction. God is the Father of all men in one sense; the recognition of Him as the Father in the full sense is the first step in coming back to him in regeneration and conversion.

rwp@Matthew:6:9 @{Hallowed be thy name} (\hagiasthˆt“ to onoma sou\). In the Greek the verb comes first as in the petitions in verse 10|. They are all aorist imperatives, punctiliar action expressing urgency.

rwp@Matthew:6:11 @{Our daily bread} (\ton arton hˆm“n ton epiousion\). This adjective "daily" (\epiousion\) coming after "Give us this day" (\dos hˆmŒn sˆmeron\) has given expositors a great deal of trouble. The effort has been made to derive it from \epi\ and \“n\ (\ousa\). It clearly comes from \epi\ and \i“n\ (\epi\ and \eimi\) like \tˆi epiousˆi\ ("on the coming day," "the next day," strkjv@Acts:16:12|). But the adjective \epiousios\ is rare and Origen said it was made by the Evangelists Matthew and Luke to reproduce the idea of an Aramaic original. Moulton and Milligan, _Vocabulary_ say: "The papyri have as yet shed no clear light upon this difficult word (Matthew:6:11; strkjv@Luke:11:3|), which was in all probability a new coinage by the author of the Greek Q to render his Aramaic Original" (this in 1919). Deissmann claims that only about fifty purely New Testament or "Christian" words can be admitted out of the more than 5,000 used. "But when a word is not recognizable at sight as a Jewish or Christian new formation, we must consider it as an ordinary Greek word until the contrary is proved. \Epiousios\ has all the appearance of a word that originated in trade and traffic of the everyday life of the people (cf. my hints in _Neutestamentliche Studien Georg Heinrici dargebracht_, Leipzig, 1914, pp. 118f.). The opinion here expressed has been confirmed by A. Debrunner's discovery (_Theol. Lit. Ztg_. 1925, Col. 119) of \epiousios\ in an ancient housekeeping book" (_Light from the Ancient East_, New ed. 1927, p. 78 and note 1). Songs:then it is not a word coined by the Evangelist or by Q to express an Aramaic original. The word occurs also in three late MSS. after 2Macc. strkjv@1:8, \tous epiousious\ after \tous artous\. The meaning, in view of the kindred participle (\epiousˆi\) in strkjv@Acts:16:12|, seems to be "for the coming day," a daily prayer for the needs of the next day as every housekeeper understands like the housekeeping book discovered by Debrunner.

rwp@Matthew:6:12 @{Our debts} (\ta opheilˆmata hˆm“n\). Luke (Luke:11:4|) has "sins" (\hamartias\). In the ancient Greek \opheilˆma\ is common for actual legal debts as in strkjv@Romans:4:4|, but here it is used of moral and spiritual debts to God. "Trespasses" is a mistranslation made common by the Church of England Prayer Book. It is correct in verse 14| in Christ's argument about prayer, but it is not in the Model Prayer itself. See strkjv@Matthew:18:28,30| for sin pictured again by Christ "as debt and the sinner as a debtor" (Vincent). We are thus described as having wronged God. The word \opheilˆ\ for moral obligation was once supposed to be peculiar to the New Testament. But it is common in that sense in the papyri (Deismann, _Bible Studies_, p. 221; _Light from the Ancient East,_ New ed., p. 331). We ask forgiveness "in proportion as" (\h“s\) we _also_ have forgiven those in debt to us, a most solemn reflection. \Aphˆkamen\ is one of the three k aorists (\ethˆka, ed“ka, hˆka\). It means to send away, to dismiss, to wipe off.

rwp@Matthew:6:13 @{From the evil one} (\apo tou ponˆrou\). The ablative case in the Greek obscures the gender. We have no way of knowing whether it is \ho ponˆros\ (the evil one) or \to ponˆron\ (the evil thing). And if it is masculine and so \ho ponˆros\, it can either refer to the devil as the Evil One _par excellence_ or the evil man whoever he may be who seeks to do us ill. The word \ponˆros\ has a curious history coming from \ponos\ (toil) and \pone“\ (to work). It reflects the idea either that work is bad or that this particular work is bad and so the bad idea drives out the good in work or toil, an example of human depravity surely.

rwp@Matthew:6:25 @Vincent quotes Bacon (Henry VII): "Harris, an alderman of London, was put in trouble and died with thought and anguish." But words change with time and now this passage is actually quoted (Lightfoot) "as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future." We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb \merimna“\ is from \meris, meriz“\, because care or anxiety distracts and divides. It occurs in Christ's rebuke to Martha for her excessive solicitude about something to eat (Luke:10:41|). The notion of proper care and forethought appears in strkjv@1Corinthians:7:32; strkjv@12:25; strkjv@Phillipians:2:20|. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In verse 31| Jesus repeats the prohibition with the ingressive aorist subjunctive: "Do not become anxious," "Do not grow anxious." Here the direct question with the deliberative subjunctive occurs with each verb (\phag“men, pi“men, peribal“metha\). This deliberative subjunctive of the direct question is retained in the indirect question employed in verse 25|. A different verb for clothing occurs, both in the indirect middle (\peribal“metha\, fling round ourselves in 31|, \endusˆsthe\, put on yourselves in 25|).

rwp@Matthew:6:34 @{For the morrow} (\eis ten aurion\). The last resort of the anxious soul when all other fears are allayed. The ghost of tomorrow stalks out with all its hobgoblins of doubt and distrust.

rwp@Matthew:7:1 @{Judge not} (\mˆ krinete\). The habit of censoriousness, sharp, unjust criticism. Our word critic is from this very word. It means to separate, distinguish, discriminate. That is necessary, but pre-judice (prejudgment) is unfair, captious criticism.

rwp@Matthew:7:3 @{The mote} (\to karphos\). Not dust, but a piece of dried wood or chaff, splinter (Weymouth, Moffatt), speck (Goodspeed), a very small particle that may irritate. {The beam} (\tˆn dokon\). A log on which planks in the house rest (so papyri), joist, rafter, plank (Moffatt), pole sticking out grotesquely. Probably a current proverb quoted by Jesus like our people in glass houses throwing stones. Tholuck quotes an Arabic proverb: "How seest thou the splinter in thy brother's eye, and seest not the cross-beam in thine eye?"

rwp@Matthew:7:12 @{That men should do unto you} (\hina poi“sin h–mŒn hoi anthr“poi\). Luke (Luke:6:31|) puts the Golden Rule parallel with strkjv@Matthew:5:42|. The negative form is in Tobit strkjv@4:15. It was used by Hillel, Philo, Isocrates, Confucius. "The Golden Rule is the distilled essence of that 'fulfilment' (5:17|) which is taught in the sermon" (McNeile). Jesus puts it in positive form.

rwp@Matthew:7:13 @{By the narrow gate} (\dia tˆs stenˆs pulˆs\). The Authorized Version "at the strait gate" misled those who did not distinguish between "strait" and "straight." The figure of the Two Ways had a wide circulation in Jewish and Christian writings (cf. strkjv@Deuteronomy:30:19; strkjv@Jeremiah:21:8; strkjv@Psalms:1|). See the _Didache_ i-vi; Barnabas xviii-xx. "The narrow gate" is repeated in verse 14| and {straitened the way} (\tethlimmenˆ hˆ hodos\) added. The way is "compressed," narrowed as in a defile between high rocks, a tight place like \stenoch“ria\ in strkjv@Romans:8:35|. "The way that leads to life involves straits and afflictions" (McNeile). Vincent quotes the _Pinax_ or _Tablet_ of Cebes, a contemporary of Socrates: "Seest thou not, then, a little door, and a way before the door, which is not much crowded, but very few travel it? This is the way that leadeth unto true culture." "The broad way" (\euruch“ros\) is in every city, town, village, with the glaring white lights that lure to destruction.

rwp@Matthew:7:22 @{Did we not prophesy in thy name?} (\ou t“i s“i onomati eprophˆteusamen;\). The use of \ou\ in the question expects the affirmative answer. They claim to have prophesied (preached) in Christ's name and to have done many miracles. But Jesus will tear off the sheepskin and lay bare the ravening wolf. "I never knew you" (\oudepote egn“n h–mƒs\). "I was never acquainted with you" (experimental knowledge). Success, as the world counts it, is not a criterion of one's knowledge of Christ and relation to him. "I will profess unto them" (\homologˆs“ autois\), the very word used of profession of Christ before men (Matthew:10:32|). This word Jesus will use for public and open announcement of their doom.

rwp@Matthew:7:28 @{The multitudes were astonished} (\exeplˆssonto hoi ochloi\). They listened spell-bound to the end and were left amazed. Note the imperfect tense, a buzz of astonishment. The verb means literally "were struck out of themselves."

rwp@Matthew:7:29 @{And not as their scribes} (\kai ouch h“s hoi grammateis aut“n\). They had heard many sermons before from the regular rabbis in the synagogues. We have specimens of these discourses preserved in the Mishna and Gemara, the Jewish Talmud when both were completed, the driest, dullest collection of disjounted comments upon every conceivable problem in the history of mankind. The scribes quoted the rabbis before them and were afraid to express an idea without bolstering it up by some predecessor. Jesus spoke with the authority of truth, the reality and freshness of the morning light, and the power of God's Spirit. This sermon which made such a profound impression ended with the tragedy of the fall of the house on the sand like the crash of a giant oak in the forest. There was no smoothing over the outcome.

rwp@Matthew:8:7 @{I will come and heal him} (\eg“ elth“n therapeus“ auton\). Future indicative, not deliberative subjunctive in question (McNeile). The word here for heal (\therapeus“\) means first to serve, give medical attention, then cure, restore to health. The centurion uses the more definite word for healing (\iathˆsetai\ strkjv@8:8|) as Matthew does in strkjv@8:13| (\iathˆ\). Luke (Luke:9:11|), like a physician, says that Jesus healed (\iato\) those in need of treatment (\therapeias\), but the distinction is not always observed. In strkjv@Acts:28:8| Luke uses \iasato\ of the miraculous healings in Malta by Paul while he employs \etherapeuonto\ (Acts:28:9|) apparently of the practice of Luke the physician (so W. M. Ramsay). Matthew represents the centurion himself as speaking to Jesus while Luke has it that two committees from the centurion brought the messages, apparently a more detailed narrative. What one does through others he does himself as Pilate "scourged Jesus" (had him scourged).

rwp@Matthew:8:9 @{For I also am a man under authority} (\kai gar eg“ anthr“pos hupo exousian\). "Also" is in the text, though the \kai\ here may mean "even," even I in my subordinate position have soldiers under me. As a military man he had learned obedience to his superiors and so expected obedience to his commands, instant obedience (aorist imperatives and aoristic present indicatives). Hence his faith in Christ's power over the illness of the boy even without coming. Jesus had only to speak with a word (8:8|), say the word, and it would be done.

rwp@Matthew:8:10 @{Songs:great faith} (\tosautˆn pistin\). In a Roman centurion and greater than in any of the Jews. In like manner Jesus marvelled at the great faith of the Canaanitish woman (Matthew:15:28|).

rwp@Matthew:8:12 @{The sons of the kingdom} (\hoi huioi tˆs basileias\). A favourite Hebrew idiom like "son of hell" (Matthew:23:15|), "sons of this age" (Luke:16:8|). The Jews felt that they had a natural right to the privileges of the kingdom because of descent from Abraham (Matthew:3:9|). But mere natural birth did not bring spiritual sonship as the Baptist had taught before Jesus did.

rwp@Matthew:8:15 @{Ministered} (\diˆkonei\). "Began to minister" (conative imperfect) at once to Jesus at table in gratitude and love.

rwp@Matthew:8:17 @{Himself took our infirmities and bare our diseases} (\autos tas astheneias elaben kai tas nosous ebastasen\). A quotation from strkjv@Isaiah:53:4|. It is not clear in what sense Matthew applies the words in Isaiah whether in the precise sense of the Hebrew or in an independent manner. Moffatt translates it: "He took away our sicknesses, and bore the burden of our diseases." Goodspeed puts it: "He took our sickness and carried away our diseases." Deissmann (_Bible Studies_, pp. 102f.) thinks that Matthew has made a free interpretation of the Hebrew, has discarded the translation of the Septuagint, and has transposed the two Hebrew verbs so that Matthew means: "He took upon himself our pains, and bore our diseases." Plummer holds that "It is impossible, and also unnecessary, to understand what the Evangelist understood by 'took ' (\elaben\) and 'bare' (\ebastasen\). It at least must mean that Christ removed their sufferings from the sufferers. He can hardly have meant that the diseases were transferred to Christ." \Bastaz“\ occurs freely in the papyri with the sense of lift, carry, endure, carry away (the commonest meaning, Moulton and Milligan, _Vocabulary_), pilfer. In strkjv@Matthew:3:11| we have the common vernacular use to take off sandals. The Attic Greek did not use it in the sense of carrying off. "This passage is the cornerstone of the faith-cure theory, which claims that the atonement of Christ includes provision for _bodily_ no less than for spiritual healing, and therefore insists on translating 'took away'" (Vincent). We have seen that the word \bastaz“\ will possibly allow that meaning, but I agree with McNeile: "The passage, _as Mt. employs it_, has no bearing on the doctrine of the atonement." But Jesus does show his sympathy with us. "Christ's sympathy with the sufferers was so intense that he really felt their weaknesses and pains." In our burdens Jesus steps under the load with us and helps us to carry on.

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

rwp@Matthew:8:21 @{And bury my father} (\kai thapsai ton patera mou\). The first man was an enthusiast. This one is overcautious. It is by no means certain that the father was dead. Tobit urged his son Tobias to be sure to bury him: "Son, when I am dead, bury me" (Tobit strkjv@4:3). The probability is that this disciple means that, after his father is dead and buried, he will then be free to follow Jesus. "At the present day, an Oriental, with his father sitting by his side, has been known to say respecting his future projects: 'But I must first bury my father!'" (Plummer). Jesus wanted first things first. But even if his father was not actually dead, service to Christ comes first.

rwp@Matthew:8:22 @{Leave the dead to bury their own dead} (\aphes tous nekrous thapsai tous heaut“n nekrous\). The spiritually dead are always on hand to bury the physically dead, if one's real duty is with Jesus. Chrysostom says that, while it is a good deed to bury the dead, it is a better one to preach Christ.

rwp@Matthew:8:25 @{Save, Lord; we perish} (\Kurie, s“son, apollumetha\). More exactly, "Lord, save us at once (aorist), we are perishing (present linear)."

rwp@Matthew:8:28 @{The country of the Gadarenes} (\ten ch“ran t“n Gadarˆn“n\). This is the correct text in Matthew while in strkjv@Mark:5:1| and strkjv@Luke:8:26| it is "the country of the Gerasenes." Dr. Thomson discovered by the lake the ruins of Khersa (Gerasa). This village is in the district of the city of Gadara some miles southeastward so that it can be called after Gerasa or Gadara. Songs:Matthew speaks of "two demoniacs" while Mark and Luke mention only one, the leading one. "{The tombs}" (\t“n mnˆmei“n\) were chambers cut into the mountain side common enough in Palestine then and now. On the eastern side of the lake the precipitous cliffs are of limestone formation and full of caves. It is one of the proofs that one is a maniac that he haunts the tombs. People shunned the region as dangerous because of the madmen.

rwp@Matthew:8:29 @{Thou Son of God} (\huie tou theou\). The recognition of Jesus by the demons is surprising. The whole subject of demonology is difficult. Some hold that it is merely the ancient way of describing disease. But that does not explain the situation here. Jesus is represented as treating the demons as real existences separate from the human personality. Missionaries in China today claim that they have seen demons cast out. The devil knew Jesus clearly and it is not strange that Jesus was recognized by the devil's agents. They know that there is nothing in common between them and the Son of God (\hˆmin kai soi\, ethical dative) and they fear torment "before the time" (\pro kairou\). Usually \ta daimonia\ is the word in the New Testament for demons, but in strkjv@8:31| we have \hoi daimones\ (the only example in the N.T.). \Daimonion\ is a diminutive of \daim“n\. In Homer \daim“n\ is used synonymously with \theos\ and \thea\. Hesiod employed \daim“n\ of men of the golden age as tutelary deities. Homer has the adjective \daimonios\ usually in an evil sense. Empedocles considered the demons both bad and good. They were thus used to relieve the gods and goddesses of much rascality. Grote (_History of Greece_) notes that the Christians were thus by pagan usage justified in calling idolatry the worship of demons. See strkjv@1Corinthians:10:20f.; strkjv@1Timothy:4:1; strkjv@Revelation:9:20; strkjv@16:13f|. In the Gospels demons are the same as unclean spirits (Mark:5:12,15; strkjv@3:22,30; strkjv@Luke:4:33|). The demons are disturbers (Vincent) of the whole life of man (Mark:5:2f.; strkjv@7:25; strkjv@Matthew:12:45; strkjv@Luke:13:11,16|).

rwp@Matthew:8:32 @{Rushed down the steep} (\h“rmˆsen kata tou krˆmnou\). Down from the cliff (ablative case) into the sea. Constative aorist tense. The influence of mind on matter is now understood better than formerly, but we have the mastery of the mind of the Master on the minds of the maniacs, the power of Christ over the demons, over the herd of hogs. Difficulties in plenty exist for those who see only folk-lore and legend, but plain enough if we take Jesus to be really Lord and Saviour. The incidental destruction of the hogs need not trouble us when we are so familiar with nature's tragedies which we cannot comprehend.

rwp@Matthew:9:2 @{They brought} (\prosepheron\). Imperfect, "were bringing," graphic picture made very vivid by the details in strkjv@Mark:2:1-4| and strkjv@Luke:5:17|. "{Lying on a bed}" (stretched on a couch), perfect passive participle, a little bed or couch (\klinidion\) in strkjv@Luke:5:19|, "a pallet" (\krabatos\) in strkjv@Mark:2:4,9,11|. {Thy sins are forgiven} (\aphientai\). Present passive indicative (aoristic present). Luke (Luke:5:21|) has \aphe“ntai\, Doric and Ionic perfect passive indicative for the Attic \apheintai\, one of the dialectical forms appearing in the _Koin‚_.

rwp@Matthew:9:6 @{That ye may know} (\hina eidˆte\). Jesus accepts the challenge in the thoughts of the scribes and performs the miracle of healing the paralytic, who so far only had his sins forgiven, to prove his Messianic power on earth to forgive sins even as God does. The word \exousia\ may mean either power or authority. He had both as a matter of fact. Note same word in strkjv@9:8|. {Then saith he to the sick of the palsy} (\tote legei t“i paralutik“i\). These words of course, were not spoken by Jesus. Curiously enough Matthew interjects them right in the midst of the sayings of Jesus in reply to the scorn of the scribes. Still more remarkable is the fact that Mark (Mark:2:10|) has precisely the same words in the same place save that Matthew has added \tote\, of which he is fond, to what Mark already had. Mark, as we know, largely reports Peter's words and sees with Peter's eyes. Luke has the same idea in the same place without the vivid historical present \legei (eipen t“i paralelumen“i)\ with the participle in place of the adjective. This is one of the many proofs that both Matthew and Luke made use of Mark's Gospel each in his own way. {Take up thy bed} (\ƒron sou tˆn klinˆn\). Pack up at once (aorist active imperative) the rolled-up pallet.

rwp@Matthew:9:10 @{Publicans and sinners} (\tel“nai kai hamart“loi\). Often coupled together in common scorn and in contrast with the righteous (\dikaioi\ in strkjv@9:13|). It was a strange medley at Levi's feast (Jesus and the four fisher disciples, Nathanael and Philip; Matthew Levi and his former companions, publicans and sinners; Pharisees with their scribes or students as on-lookers; disciples of John the Baptist who were fasting at the very time that Jesus was feasting and with such a group). The Pharisees criticize sharply "your teacher" for such a social breach of "reclining" together with publicans at Levi's feast.

rwp@Matthew:9:13 @{But go ye and learn} (\poreuthentes de mathete\). With biting sarcasm Jesus bids these preachers to learn the meaning of strkjv@Hosea:6:6|. It is repeated in strkjv@Matthew:12:7|. Ingressive aorist imperative (\mathete\).

rwp@Matthew:9:14 @{The disciples of John} (\hoi mathˆtai I“anou\). One is surprised to find disciples of the Baptist in the role of critics of Christ along with the Pharisees. But John was languishing in prison and they perhaps were blaming Jesus for doing nothing about it. At any rate John would not have gone to Levi's feast on one of the Jewish fast-days. "The strict asceticism of the Baptist (11:18|) and of the Pharisaic rabbis (Luke:18:12|) was imitated by their disciples" (McNeile).

rwp@Matthew:9:18 @{Is even now dead} (\arti eteleutˆsen\). Aorist tense with \arti\ and so better, "just now died," "just dead" (Moffatt). Mark (Mark:5:23|) has it "at the point of death," Luke (Luke:8:42|) "lay a dying." It is not always easy even for physicians to tell when actual death has come. Jesus in strkjv@9:24| pointedly said, "The damsel is not dead, but sleepeth," meaning that she did not die to stay dead.

rwp@Matthew:9:20 @{The border of his garment} (\tou kraspedou tou himatiou\). The hem or fringe of a garment, a tassel or tuft hanging from the edge of the outer garment according to strkjv@Numbers:15:38|. It was made of twisted wool. Jesus wore the dress of other people with these fringes at the four corners of the outer garment. The Jews actually counted the words _Jehovah One_ from the numbers of the twisted white threads, a refinement that Jesus had no concern for. This poor woman had an element of superstition in her faith as many people have, but Jesus honours her faith and cures her.

rwp@Matthew:9:36 @{Were distressed and scattered} (\ˆsan eskulmenoi kai erimmenoi\). Periphrastic past perfect indicative passive. A sad and pitiful state the crowds were in. Rent or mangled as if by wild beasts. \Skull“\ occurs in the papyri in sense of plunder, concern, vexation. "Used here of the common people, it describes their religious condition. They were harassed, importuned, bewildered by those who should have taught them; hindered from entering into the kingdom of heaven (23:13|), laden with the burdens which the Pharisees laid upon them (23:3|). \Erimmenoi\ denotes men cast down and prostrate on the ground, whether from drunkenness, Polyb. v. 48.2, or from mortal wounds" (Allen): This perfect passive participle from \rhipt“\, to throw down. The masses were in a state of mental dejection. No wonder that Jesus was moved with compassion (\esplagchnisthˆ\).

rwp@Matthew:9:38 @{That he send forth labourers} (\hop“s ekbalˆi ergatas\). Jesus turns from the figure of the shepherdless sheep to the harvest field ripe and ready for the reapers. The verb \ekball“\ really means to drive out, to push out, to draw out with violence or without. Prayer is the remedy offered by Jesus in this crisis for a larger ministerial supply. How seldom do we hear prayers for more preachers. Sometimes God literally has to push or force a man into the ministry who resists his known duty.

rwp@Matthew:10:1 @{His twelve disciples} (\tous d“deka mathˆtas autou\). First mention of the group of "learners" by Matthew and assumed as already in existence (note the article) as they were (Mark:3:14|). They were chosen before the Sermon on the Mount was delivered, but Matthew did not mention it in connection with that sermon.

rwp@Matthew:10:1 @{Gave them authority} (\ed“ken autois exousian\). "Power" (Moffatt, Goodspeed). One may be surprised that here only the healing work is mentioned, though Luke (Luke:9:2|) has it "to preach the kingdom of God, and to heal the sick." And Matthew says (Matthew:10:7|), "And as ye go, preach." Hence it is not fair to say that Matthew knows only the charge to heal the sick, important as that is. The physical distress was great, but the spiritual even greater. Power is more likely the idea of \exousia\ here. This healing ministry attracted attention and did a vast deal of good. Today we have hospitals and skilled physicians and nurses, but we should not deny the power of God to bless all these agencies and to cure disease as he wills. Jesus is still the master of soul and body. But intelligent faith does not justify us in abstaining from the help of the physician who must not be confounded with the quack and the charlatan.

rwp@Matthew:10:2 @{The names of the twelve apostles} (\t“n d“deka apostol“n ta onomata\). This is the official name (missionaries) used here by Matthew for the first time. The names are given here, but Matthew does not say that they were chosen at this time. Mark (Mark:3:13-19|) and Luke (Luke:6:12-16|) state that Jesus "chose" them, "appointed" them after a night of prayer in the mountain and came down with them and then delivered the Sermon (Luke:6:17|). Simon heads the list (\pr“tos\) in all four lists including strkjv@Acts:1:13f|. He came to be first and foremost at the great Pentecost (Acts:2| and strkjv@Acts:3|). The apostles disputed a number of times as to which was greatest. Judas Iscariot comes last each time save that he is absent in Acts, being already dead. Matthew calls him the betrayer (\ho paradidous\). Iscariot is usually explained as "man of Kerioth" down near Edom (Joshua:15:25|). Philip comes fifth and James the son of Alphaeus the ninth. Bartholomew is the name for Nathanael. Thaddaeus is Judas the brother of James. Simon Zelotes is also called Simon the Canaanean (Zealous, Hebrew word). This is apparently their first preaching and healing tour without Jesus. He sends them forth by twos (Mark:6:7|). Matthew names them in pairs, probably as they were sent out.

rwp@Matthew:10:7 @{As ye go, preach} (\poreuomenoi kˆrussete\). Present participle and present imperative. They were itinerant preachers on a "preaching tour," heralds (\kˆrukes\) proclaiming good news. The summary message is the same as that of the Baptist (3:2|) that first startled the country, "the kingdom of heaven has drawn nigh." He echoed it up and down the Jordan Valley. They are to shake Galilee with it as Jesus had done (4:17|). That same amazing message is needed today. But "the apprentice apostles" (Bruce) could tell not a little about the King of the Kingdom who was with them.

rwp@Matthew:10:9 @{Get you no gold} (\mˆ ktˆsˆsthe\). It is not, "Do not possess" or "own," but "do not acquire" or "procure" for yourselves, indirect middle aorist subjunctive. Gold, silver, brass (copper) in a descending scale (nor even bronze). {In your purses} (\eis tas z“nas h–m“n\). In your girdles or belts used for carrying money.

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

rwp@Matthew:10:14 @{Shake off the dust} (\ektinaxate ton koniorton\). Shake out, a rather violent gesture of disfavour. The Jews had violent prejudices against the smallest particles of Gentile dust, not as a purveyor of disease of which they did not know, but because it was regarded as the putrescence of death. If the apostles were mistreated by a host or hostess, they were to be treated as if they were Gentiles (cf. strkjv@Matthew:18:17; strkjv@Acts:18:6|). Here again we have a restriction that was for this special tour with its peculiar perils.

rwp@Matthew:10:16 @{As sheep in the midst of wolves} (\h“s probata en mes“i luk“n\). The presence of wolves on every hand was a fact then and now. Some of these very sheep (10:6|) at the end will turn out to be wolves and cry for Christ's crucifixion. The situation called for consummate wisdom and courage. The serpent was the emblem of wisdom or shrewdness, intellectual keenness (Genesis:3:1; strkjv@Psalms:58:5|), the dove of simplicity (Hosea:7:11|). It was a proverb, this combination, but one difficult of realization. Either without the other is bad (rascality or gullibility). The first clause with \arnas\ for \probata\ is in strkjv@Luke:10:3| and apparently is in a _Fragment of a Lost Gospel_ edited by Grenfell and Hunt. The combination of wariness and innocence is necessary for the protection of the sheep and the discomfiture of the wolves. For "harmless" (\akeraioi\) Moffatt and Goodspeed have "guileless," Weymouth "innocent." The word means "unmixed" (\a\ privative and \kerannumi\), "unadulterated," "simple," "unalloyed."

rwp@Matthew:10:19 @{Be not anxious} (\mˆ merimnˆsˆte\). Ingressive aorist subjunctive in prohibition. "Do not become anxious" (Matthew:6:31|). "Self-defence before Jewish kings and heathen governors would be a terrible ordeal for humble Galileans. The injunction applied to cases when preparation of a speech would be impossible" (McNeile). "It might well alarm the bravest of these simple fishermen to be told that they would have to answer for their doings on Christ's behalf before Jewish councils and heathen courts" (Plummer). Christ is not talking about preparation of sermons. "{In that hour}" (\en ekeinˆi tˆi h“rƒi\), if not before. The Spirit of your Father will speak to you and through you (10:20|). Here is no posing as martyr or courting a martyr's crown, but real heroism with full loyalty to Christ.

rwp@Matthew:10:22 @{Ye shall be hated} (\esesthe misoumenoi\). Periphrastic future passive, linear action. It will go on through the ages. {For my name's sake} (\dia to onoma mou\). In the O.T. as in the Targums and the Talmud "the name" as here stands for the person (Matthew:19:29; strkjv@Acts:5:41; strkjv@9:16; strkjv@15:26|). "He that endureth to the end" (\ho hupomeinas eis telos\). Effective aorist participle with future indicative.

rwp@Matthew:10:23 @{Till the Son of man be come} (\he“s elthˆi ho huios tou anthr“pou\). Moffatt puts it "before the Son of man arrives" as if Jesus referred to this special tour of Galilee. Jesus could overtake them. Possibly so, but it is by no means clear. Some refer it to the Transfiguration, others to the coming of the Holy Spirit at Pentecost, others to the Second Coming. Some hold that Matthew has put the saying in the wrong context. Others bluntly say that Jesus was mistaken, a very serious charge to make in his instructions to these preachers. The use of \he“s\ with aorist subjunctive for a future event is a good Greek idiom.

rwp@Matthew:10:26 @{Fear them not therefore} (\mˆ oun phobˆthˆte autous\). Repeated in verses 28| and 31| (\mˆ phobeisthe\ present middle imperative here in contrast with aorist passive subjunctive in the preceding prohibitions). Note also the accusative case with the aorist passive subjunctive, transitive though passive. See same construction in strkjv@Luke:12:5|. In strkjv@Matthew:10:28| the construction is with \apo\ and the ablative, a translation Hebraism as in strkjv@Luke:12:4| (Robertson, _Grammar of the Greek N.T. in the Light of Historical Research_, p. 577).

rwp@Matthew:10:32 @{Shall confess me} (\homologˆsei en emoi\). An Aramaic idiom, not Hebrew, see also strkjv@Luke:12:8|. Songs:also here, "him will I also confess" (\homologˆs“ k'ag“ en aut“i\). Literally this Aramaic idiom reproduced in the Greek means "confess in me," indicating a sense of unity with Christ and of Christ with the man who takes the open stand for him.

rwp@Matthew:10:33 @{Shall deny me} (\arnˆsˆtai me\). Aorist subjunctive here with \hostis\, though future indicative \homologˆsei\ above. Note accusative here (case of extension), saying "no" to Christ, complete breach. This is a solemn law, not a mere social breach, this cleavage by Christ of the man who repudiates him, public and final.

rwp@Matthew:10:34 @{I came not to send peace, but a sword} (\ouk ˆlthon balein eirˆnˆn, alla machairan\). A bold and dramatic climax. The aorist infinitive means a sudden hurling of the sword where peace was expected. Christ does bring peace, not as the world gives, but it is not the force of compromise with evil, but of conquest over wrong, over Satan, the triumph of the cross. Meanwhile there will be inevitably division in families, in communities, in states. It is no namby-pamby sentimentalism that Christ preaches, no peace at any price. The Cross is Christ's answer to the devil's offer of compromise in world dominion. For Christ the kingdom of God is virile righteousness, not mere emotionalism.

rwp@Matthew:10:35 @{Set at variance} (\dichasai\). Literally divide in two, \dicha\. Jesus uses strkjv@Micah:7:1-6| to describe the rottenness of the age as Micah had done. Family ties and social ties cannot stand in the way of loyalty to Christ and righteous living. {The daughter-in-law} (\numphˆn\). Literally bride, the young wife who is possibly living with the mother-in-law. It is a tragedy to see a father or mother step between the child and Christ.

rwp@Matthew:10:39 @{Shall lose it} (\apolesei autˆn\). This paradox appears in four forms according to Allen (I) strkjv@Matthew:10:39| (2) strkjv@Mark:8:35; strkjv@Matthew:16:25; strkjv@Luke:9:24| (3) strkjv@Luke:17:33| (4) strkjv@John:12:25|. _The Wisdom of Sirach_ (Hebrew text) in strkjv@51:26 has: "He that giveth his life findeth her (wisdom)." It is one of the profound sayings of Christ that he repeated many times. Plato (_Gorgias_ 512) has language somewhat similar though not so sharply put. The article and aorist participles here (\ho heur“n, ho apolesas\) are timeless in themselves just like \ho dechomenos\ in verses 40| and 41|.

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:11:6 @{Whosoever shall find none occasion of stumbling in me} (\hos an mˆ skandalisthˆi en emoi\). Indefinite relative clause with first aorist passive subjunctive. This beatitude is a rebuke to John for his doubt even though in prison. Doubt is not a proof of superior intellect, scholarship, or piety. John was in the fog and that is the time not to make serious decisions. "In some way even the Baptist had found some occasion of stumbling in Jesus" (Plummer).

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

rwp@Matthew:11:12 @{Suffereth violence} (\biazetai\). This verb occurs only here and in strkjv@Luke:16:16| in the N.T. It seems to be middle in Luke and Deissmann (_Bible Studies_, p. 258) quotes an inscription "where \biazomai\ is without doubt reflexive and absolute" as in strkjv@Luke:16:16|. But there are numerous papyri examples where it is passive (Moulton and Milligan, _Vocabulary_, etc.) so that "there seems little that promises decisive help for the difficult Logion of strkjv@Matthew:11:12; strkjv@Luke:16:16|." Songs:then in strkjv@Matthew:11:12| the form can be either middle or passive and either makes sense, though a different sense. The passive idea is that the kingdom is forced, is stormed, is taken by men of violence like "men of violence take it by force" (\biastai harpazousin autˆn\) or seize it like a conquered city. The middle voice may mean "experiences violence" or "forces its way" like a rushing mighty wind (so Zahn holds). These difficult words of Jesus mean that the preaching of John "had led to a violent and impetuous thronging to gather round Jesus and his disciples" (Hort, _Judaistic Christianity_, p. 26).

rwp@Matthew:11:17 @{Children sitting in the market places} (\paidiois kathˆmenois en tais agorais\). This parable of the children playing in the market place is given also in strkjv@Luke:7:31f|. Had Jesus as a child in Nazareth not played games with the children? He had certainly watched them often since. The interest of Christ in children was keen. He has really created the modern child's world out of the indifference of the past. They would not play wedding or funeral in a peevish fret. These metaphors in the Gospels are vivid to those with eyes to see. The \agora\ was originally the assembly, then the forum or public square where the people gathered for trade or for talk as in Athens (Acts:17:17|) and in many modern towns. Songs:the Roman Forum. The oriental bazaars today are held in streets rather than public squares. Even today with all the automobiles children play in the streets. In English the word "cheap" (Cheapside) meant only barter and price, not cheap in our sense. The word for mourn (\ekopsasthe\) means to beat the heart, direct middle, after the fashion of eastern funeral lamentations.

rwp@Matthew:11:19 @{Wisdom is justified by her works} (\edikai“thˆ apo t“n erg“n autˆs\). A timeless aorist passive (Robertson, _Grammar_, p. 836f.). The word "justified" means "set right" Luke (Luke:7:35|) has "by all her children" as some MSS. have here to make Matthew like Luke. These words are difficult, but understandable. God's wisdom has planned the different conduct of both John and Jesus. He does not wish all to be just alike in everything. "This generation" (verse 16|) is childish, not childlike, and full of whimsical inconsistencies in their faultfinding. They exaggerate in each case. John did not have a demon and Jesus was not a glutton or a winebibber. "And, worse than either, for \philos\ is used in a sinister sense and implies that Jesus was the comrade of the worst characters, and like them in conduct. A malicious nickname at first, it is now a name of honour: the sinner's lover" (Bruce). Cf. strkjv@Luke:15:2|. The plan of God is justified by results.

rwp@Matthew:11:20 @{Most of his mighty works} (\hai pleistai dunameis autou\). Literally, "His very many mighty works" if elative as usual in the papyri (Moulton, _Prolegomena_, p. 79; Robertson, _Grammar_, p. 670). But the usual superlative makes sense here as the Canterbury translation has it. This word \dunamis\ for miracle presents the notion of _power_ like our _dynamite_. The word \teras\ is wonder, portent, _miraculum_ (miracle) as in strkjv@Acts:2:19|. It occurs only in the plural and always with \sˆmeia\. The word \sˆmeion\ means sign (Matthew:12:38|) and is very common in John's Gospel as well as the word \ergon\ (work) as in strkjv@John:5:36|. Other words used are \paradoxon\, our word _paradox_, strange (Luke:5:26|), \endoxon\, glorious (Luke:13:17|), \thaumasion\, wonderful (Matthew:21:15|).

rwp@Matthew:11:21 @{Chorazin} (\Chorazein\). Mentioned only here and in strkjv@Luke:10:13|. Proof of "the meagreness of our knowledge of Judaism in the time of Christ" (Plummer) and of the many things not told in our Gospels (John:21:25|). We know something of Bethsaida and more about Capernaum as places of privilege. But (\plˆn\, howbeit) neither of these cities repented, changed their conduct. Note condition of the second class, determined as unfulfilled in verses 21| and 23|.

rwp@Matthew:11:25 @{At that season Jesus answered and said} (\en ekein“i t“i kair“i apokritheis eipen\). Spoke to his Father in audible voice. The time and place we do not know. But here we catch a glimpse of Jesus in one of his moods of worship. "It is usual to call this golden utterance a prayer, but it is at once prayer, praise, and self-communing in a devout spirit" (Bruce). Critics are disturbed because this passage from the Logia of Jesus or Q of Synoptic criticism (Matthew:11:25-30; strkjv@Luke:10:21-24|) is so manifestly Johannine in spirit and very language, "the Father" (\ho patˆr\), "the son" (\ho huios\), whereas the Fourth Gospel was not written till the close of the first century and the Logia was written before the Synoptic Gospels. The only satisfying explanation lies in the fact that Jesus did have this strain of teaching that is preserved in John's Gospel. Here he is in precisely the same mood of elevated communion with the Father that we have reflected in John 14 to 17. Even Harnack is disposed to accept this Logion as a genuine saying of Jesus. The word "thank" (\homologoumai\) is better rendered "praise" (Moffatt). Jesus praises the Father "not that the \sophoi\ were ignorant, but that the \nˆpioi\ knew" (McNeile).

rwp@Matthew:11:27 @{All things have been delivered unto me of my Father} (\panta moi paredothˆ hupo tou patros mou\). This sublime claim is not to be whittled down or away by explanations. It is the timeless aorist like \edothˆ\ in strkjv@28:18| and "points back to a moment in eternity, and implies the pre-existence of the Messiah" (Plummer). The Messianic consciousness of Christ is here as clear as a bell. It is a moment of high fellowship. Note \epigin“skei\ twice for "fully know." Note also \boulˆtai\ =wills, is willing. The Son retains the power and the will to reveal the Father to men.

rwp@Matthew:11:28 @{Come unto me} (\deute pros me\). Verses 28 to 30 are not in Luke and are among the special treasures of Matthew's Gospel. No sublimer words exist than this call of Jesus to the toiling and the burdened (\pephortismenoi\, perfect passive participle, state of weariness) to come to him. He towers above all men as he challenges us. "I will refresh you" (\k'ago anapaus“ h–mas\). Far more than mere rest, rejuvenation. The English slang expression "rest up" is close to the idea of the Greek compound \ana-pau“\. It is causative active voice.

rwp@Matthew:11:29 @{Take my yoke upon you and learn of me} (\arate ton zugon mou eph'humas kai mathete ap'emou\). The rabbis used yoke for school as many pupils find it now a yoke. The English word "school" is Greek for leisure (\scholˆ\). But Jesus offers refreshment (\anapausin\) in his school and promises to make the burden light, for he is a meek and humble teacher. Humility was not a virtue among the ancients. It was ranked with servility. Jesus has made a virtue of this vice. He has glorified this attitude so that Paul urges it (Phillipians:2:3|), "in lowliness of mind each counting other better than himself." In portions of Europe today people place yokes on the shoulders to make the burden easier to carry. Jesus promises that we shall find the yoke kindly and the burden lightened by his help. "Easy" is a poor translation of \chrˆstos\. Moffatt puts it "kindly." That is the meaning in the Septuagint for persons. We have no adjective that quite carries the notion of kind and good. The yoke of Christ is useful, good, and kindly. Cf. strkjv@Songs:1:10|.

rwp@Matthew:12:3 @{What David did} (\ti epoiˆsen Daueid\). From the necessity of hunger. The first defence made by Christ appeals to the conduct of David (2Samuel:21:6|). David and those with him did "what was not lawful" (\ho ouk exon ˆn\) precisely the charge made against the disciples (\ho ouk exestin\ in verse 2|).

rwp@Matthew:12:6 @{One greater than the temple} (\tou hierou meizon\). Ablative of comparison, \tou hierou\. The Textus Receptus has \meiz“n\, but the neuter is correct. Literally, "something greater than the temple." What is that? It may still be Christ, or it may be: "The work and His disciples were of more account than the temple" (Plummer). "If the temple was not subservient to Sabbath rules, how much less the Messiah!" (Allen).

rwp@Matthew:12:12 @{How much then is a man} (\pos“i oun diapherei anthr“pos\). Another of Christ's pregnant questions that goes to the roots of things, an _a fortiori_ argument. "By how much does a human being differ from a sheep? That is the question which Christian civilization has not even yet adequately answered" (Bruce). The poor pettifogging Pharisees are left in the pit.

rwp@Matthew:12:15 @{Perceiving} (\gnous\). Second aorist active participle of \gin“sk“\. Jesus read their very thoughts. They were now plain to any one who saw their angry countenances.

rwp@Matthew:12:17 @{That it might be fulfilled} (\hina plˆr“thˆi\). The final use of \hina\ and the sub-final just before (verse 16|). The passage quoted is strkjv@Isaiah:42:1-4| "a very free reproduction of the Hebrew with occasional side glances at the Septuagint" (Bruce), possibly from an Aramaic collection of _Testimonia_ (McNeile). Matthew applies the prophecy about Cyrus to Christ.

rwp@Matthew:12:18 @{My beloved} (\ho agapˆtos mou\). This phrase reminds one of strkjv@Matthew:3:17| (the Father's words at Christ's baptism).

rwp@Matthew:12:20 @{A bruised reed} (\kalamon suntetrimmenon\). Perfect passive participle of \suntrib“\. A crushed reed he will not break. The curious augment in \kateaxei\ (future active indicative) is to be noted. The copyists kept the augment where it did not belong in this verb (Robertson, _Grammar_, p. 1212) even in Plato. "Smoking flax" (\linon tuphomenon\). The wick of a lamp, smoking and flickering and going out. Only here in N.T. Flax in strkjv@Exodus:9:31|. Vivid images that picture Jesus in the same strain as his own great words in strkjv@Matthew:11:28-30|.

rwp@Matthew:12:23 @{Is this the Son of David?} (\mˆti houtos estin ho huios Daueid?\). The form of the question expects the answer "no," but they put it so because of the Pharisaic hostility towards Jesus. The multitudes "were amazed" or "stood out of themselves" (\existanto\), imperfect tense, vividly portraying the situation. They were almost beside themselves with excitement.

rwp@Matthew:12:25 @{Knowing their thoughts} (\eid“s de tas enthumˆseis aut“n\). What they were revolving in their minds. They now find out what a powerful opponent Jesus is. By parables, by a series of conditions (first class), by sarcasm, by rhetorical question, by merciless logic, he lays bare their hollow insincerity and the futility of their arguments. Satan does not cast out Satan. Note timeless aorist passive \emeristhˆ\ in 26|, \ephthasen\ in 28| (simple sense of arriving as in strkjv@Phillipians:3:16| from \phthan“\). Christ is engaged in deathless conflict with Satan the strong man (29|). "Goods" (\skeuˆ\) means house-gear, house furniture, or equipment as in strkjv@Luke:17:36| and strkjv@Acts:27:17|, the tackling of the ship.

rwp@Matthew:12:30 @{He that is not with me} (\ho mˆ “n met' emou\). With these solemn words Jesus draws the line of cleavage between himself and his enemies then and now. Jesus still has his enemies who hate him and all noble words and deeds because they sting what conscience they have into fury. But we may have our choice. We either gather with (\sunag“n\) Christ or scatter (\skorpizei\) to the four winds. Christ is the magnet of the ages. He draws or drives away. "Satan is the arch-waster, Christ the collector, Saviour" (Bruce).

rwp@Matthew:12:34 @{Ye offspring of vipers} (\gennˆmata echidn“n\). These same terrible words the Baptist had used to the Pharisees and Sadducees who came to his baptism (Matthew:3:7|). But these Pharisees had deliberately made their choice and had taken Satan's side. The charge against Jesus of being in league with Satan reveals the evil heart within. The heart "spurts out" (\ekballei\) good or evil according to the supply (treasure, \thˆsaurou\) within. Verse 33| is like strkjv@Matthew:7:17-19|. Jesus often repeated his crisp pungent sayings as every teacher does.

rwp@Matthew:12:36 @{Every idle word} (\pan rhˆma argon\). An ineffective, useless word (\a\ privative and \ergon\). A word that does no good and so is pernicious like pernicious anaemia. It is a solemn thought. Jesus who knows our very thoughts (12:25|) insists that our words reveal our thoughts and form a just basis for the interpretation of character (12:37|). Here we have judgment by words as in strkjv@25:31-46| where Jesus presents judgment by deeds. Both are real tests of actual character. Homer spoke of "winged words" (\pteroenta epea\). And by the radio our words can be heard all round the earth. Who knows where they stop?

rwp@Matthew:13:2 @{And all the multitude stood on the beach} (\kai pas ho ochlos epi ton aigialon histˆkei\). Past perfect tense of \histˆmi\ with imperfect sense, had taken a stand and so stood. Note accusative also with \epi\ upon the beach where the waves break one after the other (\aigialos\ is from \hals\, sea, and \agnumi\, to break, or from \aiss“\, to rush). Jesus had to get into a boat and sit down in that because of the crush of the crowd.

rwp@Matthew:13:3 @{Behold, the sower went forth} (\idou ˆlthen ho speir“n\). Matthew is very fond of this exclamation \idou\. It is "the sower," not "a sower." Jesus expects one to see the man as he stepped forth to begin scattering with his hand. The parables of Jesus are vivid word pictures. To understand them one must see them, with the eyes of Jesus if he can. Christ drew his parables from familiar objects.

rwp@Matthew:13:4 @{As he sowed} (\en t“i speirein auton\). Literally, "in the sowing as to him," a neat Greek idiom unlike our English temporal conjunction. Locative case with the articular present infinitive. {By the wayside} (\para tˆn hodon\). People will make paths along the edge of a ploughed field or even across it where the seed lies upon the beaten track. {Devoured} (\katephagen\). "Ate down." We say, "ate up." Second aorist active indicative of \katesthi“\ (defective verb).

rwp@Matthew:13:5 @{The rocky places} (\ta petr“dˆ\). In that limestone country ledges of rock often jut out with thin layers of soil upon the layers of rock. {Straightway they sprang up} (\euthe“s exaneteilen\). "Shot up at once" (Moffatt). Double compound (\ex\, out of the ground, \ana\, up). Ingressive aorist of \exanatell“\.

rwp@Matthew:13:7 @{The thorns grew up} (\anebˆsan hai akanthai\). Not "sprang up" as in verse 5|, for a different verb occurs meaning "came up" out of the ground, the seeds of the thorns being already in the soil, "upon the thorns" (\epi tas akanthas\) rather than "among the thorns." But the thorns got a quick start as weeds somehow do and "choked them" (\apepnixan auta\, effective aorist of \apopnig“\), "choked them off" literally. Luke (Luke:8:33|) uses it of the hogs in the water. Who has not seen vegetables and flowers and corn made yellow by thorns and weeds till they sicken and die?

rwp@Matthew:13:9 @{He that hath ears let him hear} (\ho ech“n “ta akouet“\), Songs:also in strkjv@11:15| and strkjv@13:43|. It is comforting to teachers and preachers to observe that even Jesus had to exhort people to listen and to understand his sayings, especially his parables. They will bear the closest thought and are often enigmatical.

rwp@Matthew:13:11 @{To know the mysteries} (\gn“nai ta mustˆria\). Second aorist active infinitive of \gin“sk“\. The word \mustˆrion\ is from \mustˆs\, one initiated, and that from \mue“\ (\mu“\), to close or shut (Latin, _mutus_). The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. Songs:the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (Romans:16:25; strkjv@1Corinthians:2:7|, etc.). In strkjv@Phillipians:4:12| Paul says: "I have learned the secret or been initiated" (\memuˆmai\). Songs:Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels \mustˆrion\ is used only here and in the parallel passages (Mark:4:11; strkjv@Luke:8:10|).

rwp@Matthew:13:13 @{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:13:14 @{Is fulfilled} (\anaplˆroutai\). Aoristic present passive indicative. Here Jesus points out the fulfilment and not with Matthew's usual formula (\hina\ or \hop“s pl“rˆthˆi to rhˆthen\ (see strkjv@1:22|). The verb \anaplˆro“\ occurs nowhere else in the Gospels, but occurs in the Pauline Epistles. It means to fill up like a cup, to fill another's place (1Corinthians:14:16|), to fill up what is lacking (Phillipians:2:30|). Here it means that the prophecy of Isaiah is fully satisfied in the conduct of the Pharisees and Jesus himself points it out. Note two ways of reproducing the Hebrew idiom (infinitive absolute), one by \akoˆi\ the other by \blepontes\. Note also the strong negative \ou mˆ\ with aorist subjunctive.

rwp@Matthew:13:15 @{Is waxed gross} (\epachunthˆ\). Aorist passive tense. From \pachus\, thick, fat, stout. Made callous or dull -- even fatty degeneration of the heart. {Dull of hearing} (\tois “sin bare“s ˆkousan\). Another aorist. Literally, "They heard (or hear) heavily with their ears." The hard of hearing are usually sensitive. {Their eyes they have closed} (\tous ophthalmous aut“n ekammusan\). The epic and vernacular verb \kammu“\ is from \katamu“\ (to shut down). We say shut up of the mouth, but the eyes really shut down. The Hebrew verb in strkjv@Isaiah:6:10| means to smear over. The eyes can be smeared with wax or cataract and thus closed. "Sealing up the eyes was an oriental punishment" (Vincent). See strkjv@Isaiah:29:10; strkjv@44:18|. {Lest} (\mˆpote\). This negative purpose as a judgment is left in the quotation from Isaiah. It is a solemn thought for all who read or hear the word of God. {And I should heal them} (\kai iasomai autous\). Here the LXX changes to the future indicative rather than the aorist subjunctive as before.

rwp@Matthew:13:18 @{Hear then ye the parable} (\humeis oun akousate tˆn parabolˆn\). Jesus has given in strkjv@13:13| one reason for his use of parables, the condemnation which the Pharisees have brought on themselves by their spiritual dulness: "Therefore I speak to them in parables" (\dia touto en parab“lais antois lal“\). He can go on preaching the mysteries of the kingdom without their comprehending what he is saying, but he is anxious that the disciples really get personal knowledge (\gn“nai\, verse 11|) of these same mysteries. Songs:he explains in detail what he means to teach by the Parable of the Sower. He appeals to them (note position of \h–meis\) to listen as he explains.

rwp@Matthew:13:19 @{When anyone heareth} (\pantos akouontos\). Genitive absolute and present participle, "while everyone is listening and not comprehending" (\mˆ sunientos\), "not putting together" or "not grasping." Perhaps at that very moment Jesus observed a puzzled look on some faces.

rwp@Matthew:13:19 @{Cometh the evil one and snatcheth away} (\erchetai ho ponˆros kai harpazei\). The birds pick up the seeds while the sower sows. The devil is busy with his job of snatching or seizing like a bandit or rogue the word of the kingdom before it has time even to sprout. How quickly after the sermon the impression is gone. "This is he" (\houtos estin\). Matthew, like Mark, speaks of the people who hear the words as the seed itself. That creates some confusion in this condensed form of what Jesus actually said, but the real point is clear. {The seed sown in his heart} (\to esparmenon en tˆi kardiƒi autou\, perfect passive participle of \speir“\, to sow) and "the man sown by the wayside" (\ho para tˆn hodon spareis\, aorist passive participle, along the wayside) are identified. The seed in the heart is not of itself responsible, but the man who lets the devil snatch it away.

rwp@Matthew:13:22 @{Choke the word} (\sunpnigei ton logon\). We had \apepnixan\ (choked off) in strkjv@13:7|. Here it is \sunpnigei\ (choke together), historical present and singular with both subjects lumped together. "Lust for money and care go together and between them spoil many an earnest religious nature" (Bruce), "thorns" indeed. The thorns flourish and the character sickens and dies, choked to death for lack of spiritual food, air, sunshine.

rwp@Matthew:13:23 @{Verily beareth fruit} (\dˆ karpophorei\). Who in reality (\dˆ\) does bear fruit (cf. strkjv@Matthew:7:16-20|). The fruit reveals the character of the tree and the value of the straw for wheat. Some grain must come else it is only chaff, straw, worthless. The first three classes have no fruit and so show that they are unfruitful soil, unsaved souls and lives. There is variety in those who do bear fruit, but they have some fruit. The lesson of the parable as explained by Jesus is precisely this, the variety in the results of the seed sown according to the soil on which it falls. Every teacher and preacher knows how true this is. It is the teacher's task as the sower to sow the right seed, the word of the kingdom. The soil determines the outcome. There are critics today who scout this interpretation of the parable by Jesus as too allegorical with too much detail and probably not that really given by Jesus since modern scholars are not agreed on the main point of the parable. But the average Christian sees the point all right. This parable was not meant to explain all the problems of human life.

rwp@Matthew:13:24 @{Set he before them} (\parethˆken\). Songs:again in strkjv@13:31|. He placed another parable beside (\para\) the one already given and explained. The same verb (\paratheinai\) occurs in strkjv@Luke:9:16|. {Is likened} (\h“moi“thˆ\). Timeless aorist passive and a common way of introducing these parables of the kingdom where a comparison is drawn (18:23; strkjv@22:2; strkjv@25:1|). The case of \anthr“p“i\ is associative instrumental.

rwp@Matthew:13:25 @{While men slept} (\en t“i katheudein tous anthr“pous\). Same use of the articular present infinitive with \en\ and the accusative as in strkjv@13:4|. {Sowed tares also} (\epespeiren ta zizania\). Literally "sowed upon," "resowed" (Moffatt). The enemy deliberately sowed "the darnel" (\zizania\ is not "tares," but "darnel," a bastard wheat) over (\epi\) the wheat, "in the midst of the wheat." This bearded darnel, _lolium temulentum_, is common in Palestine and resembles wheat except that the grains are black. In its earlier stages it is indistinguishable from the wheat stalks so that it has to remain till near the harvest. Modern farmers are gaining more skill in weeding it out.

rwp@Matthew:13:26 @{Then appeared also} (\tote ephanˆ kai\). The darnel became plain (\ephanˆ\, second aorist passive, effective aorist of \phain“\ to show) by harvest.

rwp@Matthew:13:33 @{Is like unto leaven} (\homoia estin zumˆi\). In its pervasive power. Curiously enough some people deny that Jesus here likens the expanding power of the Kingdom of heaven to leaven, because, they say, leaven is the symbol of corruption. But the language of Jesus is not to be explained away by such exegetical jugglery. The devil is called like a lion by Peter (1Peter:5:8|) and Jesus in Revelation is called the Lion of the Tribe of Judah (Revelation:5:5|). The leaven permeates all the "wheaten meal" (\aleurou\) till the whole is leavened. There is nothing in the "three measures," merely a common amount to bake. Dr. T.R. Glover in his _Jesus of History_ suggests that Jesus used to notice his mother using that amount of wheat flour in baking bread. To find the Trinity here is, of course, quite beside the mark. The word for leaven, \zumˆ\, is from \ze“\, to boil, to seethe, and so pervasive fermentation.

rwp@Matthew:13:35 @{I will utter} (\ereuxomai\). To cast forth like a river, to gurgle, to disgorge, the passion of a prophet. From strkjv@Psalms:19:2; strkjv@78:2|. The Psalmist claims to be able to utter "things hidden from the foundation of the world" and Matthew applies this language to the words of Jesus. Certain it is that the life and teaching of Jesus throw a flood of light on the purposes of God long kept hidden (\kekrummena\).

rwp@Matthew:13:36 @{Explain unto us} (\diasaphˆson hˆmin\). Also in strkjv@18:31|. "Make thoroughly clear right now" (aorist tense of urgency). The disciples waited till Jesus left the crowds and got into the house to ask help on this parable. Jesus had opened up the Parable of the Sower and now they pick out this one, passing by the mustard seed and the leaven.

rwp@Matthew:13:46 @{He went and sold} (\apelth“n pepraken\). Rather eagerly and vividly told thus, "He has gone off and sold." The present perfect indicative, the dramatic perfect of vivid picture. Then he bought it. Present perfect, imperfect, aorist tenses together for lively action. \Empor“i\ is a merchant, one who goes in and out, travels like a drummer.

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

rwp@Matthew:13:54 @{Is not this the carpenter's son?} (\ouch houtos estin ho tou tekt“nos huios?\). The well-known, the leading, or even for a time the only carpenter in Nazareth till Jesus took the place of Joseph as the carpenter. What the people of Nazareth could not comprehend was how one with the origin and environment of Jesus here in Nazareth could possess the wisdom which he appeared to have in his teaching (\edidasken\). That has often puzzled people how a boy whom they knew could become the man he apparently is after leaving them. They knew Joseph, Mary, the brothers (four of them named) and sisters (names not given). Jesus passed here as the son of Joseph and these were younger brothers and sisters (half brothers and sisters technically).

rwp@Matthew:13:58 @{Mighty works} (\dunameis\). Powers. The "disbelief" (\apistian\) of the townspeople blocked the will and the power of Jesus to work cures.

rwp@Matthew:14:2 @{His servants} (\tois paisin autou\). Literally "boys," but here the courtiers, not the menials of the palace. {Work in him} (\energousin\). Cf. our "energize." "The powers of the invisible world, vast and vague in the king's imagination" (Bruce). John wrought no miracles, but one _redivivus_ might be under the control of the unseen powers. Songs:Herod argued. A guilty conscience quickened his fears. Possibly he could see again the head of John on a charger. "The King has the Baptist on the brain" (Bruce). Cf. Josephus (_War_, I. xxx. 7) for the story that the ghosts of Alexander and Aristobulus haunted the palace of Herod the Great. There were many conjectures about Jesus as a result of this tour of Galilee and Herod Antipas feared this one.

rwp@Matthew:14:3 @{For the sake of Herodias} (\dia Hˆr“idiada\). The death of John had taken place some time before. The Greek aorists here (\edˆsen, apetheto\) are not used for past perfects. The Greek aorist simply narrates the event without drawing distinctions in past time. This Herodias was the unlawful wife of Herod Antipas. She was herself a descendant of Herod the Great and had married Herod Philip of Rome, not Philip the Tetrarch. She had divorced him in order to marry Herod Antipas after he had divorced his wife, the daughter of Aretas King of Arabia. It was a nasty mess equal to any of our modern divorces. Her first husband was still alive and marriage with a sister-in-law was forbidden to Jews (Leviticus:18:16|). Because of her Herod Antipas had put John in the prison at Machaerus. The bare fact has been mentioned in strkjv@Matthew:4:12| without the name of the place. See strkjv@11:2| also for the discouragement of John \en t“i desm“tˆri“i\ (place of bondage), here \en tˆi phulakˆi\ (the guard-house). Josephus (_Ant_. xviii. 5.2) tells us that Machaerus is the name of the prison. On a high hill an impregnable fortress had been built. Tristram (_Land of Moab_) says that there are now remains of "two dungeons, one of them deep and its sides scarcely broken in" with "small holes still visible in the masonry where staples of wood and iron had once been fixed. One of these must surely have been the prison-house of John the Baptist." "On this high ridge Herod the Great built an extensive and beautiful palace" (Broadus). "The windows commanded a wide and grand prospect, including the Dead Sea, the course of the Jordan, and Jerusalem" (Edersheim, _Life and Times of Jesus_).

rwp@Matthew:14:6 @{When Herod's birthday came} (\genesiois genomenois tou Hˆr“idou\). Locative of time (cf. strkjv@Mark:6:21|) without the genitive absolute. The earlier Greeks used the word \genesia\ for funeral commemorations (birthdays of the dead), \genethlia\ being the word for birthday celebrations of living persons. But that distinction has disappeared in the papyri. The word \genesia\ in the papyri (_Fayum Towns_, 114-20, 115-8, 119-30) is always a birthday feast as here in Matthew and Mark. Philo used both words of birthday feasts. Persius, a Roman satirist (_Sat_. V. 180-183), describes a banquet on Herod's Day. {Danced in the midst} (\“rchˆsato en t“i mes“i\). This was Salome, daughter of Herodias by her first marriage. The root of the verb means some kind of rapid motion. "Leaped in the middle," Wycliff puts it. It was a shameful exhibition of lewd dancing prearranged by Herodias to compass her purpose for John's death. Salome had stooped to the level of an \almeh\, or common dancer.

rwp@Matthew:14:14 @{Their sick} (\tous arr“stous aut“n\). "Without strength" (\rh“nnumi\ and \a\ privative). \Esplagchnisthˆ\ is a deponent passive. The verb gives the oriental idea of the bowels (\splagchna\) as the seat of compassion.

rwp@Matthew:14:16 @{Give ye them to eat} (\dote autois h–meis phagein\). The emphasis is on \h–meis\ in contrast (note position) with their "send away" (\apoluson\). It is the urgent aorist of instant action (\dote\). It was an astounding command. The disciples were to learn that "no situation appears to Him desperate, no crisis unmanageable" (Bruce).

rwp@Matthew:14:19 @{To sit down on the grass} (\anaklithˆnai epi tou chortou\). "Recline," of course, the word means, first aorist passive infinitive. A beautiful picture in the afternoon sun on the grass on the mountain side that sloped westward. The orderly arrangement (Mark) made it easy to count them and to feed them. Jesus stood where all could see him "break" (\klasas\) the thin Jewish cakes of bread and give to the disciples and they to the multitudes. This is a nature miracle that some men find it hard to believe, but it is recorded by all four Gospels and the only one told by all four. It was impossible for the crowds to misunderstand and to be deceived. If Jesus is in reality Lord of the universe as John tells us (John:1:1-18|) and Paul holds (Colossians:1:15-20|), why should we balk at this miracle? He who created the universe surely has power to go on creating what he wills to do.

rwp@Matthew:14:20 @{Were filled} (\echortasthˆsan\). Effective aorist passive indicative of \chortaz“\. See strkjv@Matthew:5:6|. From the substantive \chortos\ grass. Cattle were filled with grass and people usually with other food. They all were satisfied. {Broken pieces} (\t“n klasmat“n\). Not the scraps upon the ground, but the pieces broken by Jesus and still in the "twelve baskets" (\d“deka kophinous\) and not eaten. Each of the twelve had a basketful left over (\to perisseuon\). One hopes that the boy (John:6:9|) who had the five loaves and two fishes to start with got one of the basketsful, if not all of them. Each of the Gospels uses the same word here for baskets (\kophinos\), a wicker-basket, called "coffins" by Wycliff. Juvenal (_Sat_. iii. 14) says that the grove of Numa near the Capenian gate of Rome was "let out to Jews whose furniture is a basket (_cophinus_) and some hay" (for a bed). In the feeding of the Four Thousand (Matthew and Mark) the word \sphuris\ is used which was a sort of hamper or large provisions basket.

rwp@Matthew:14:22 @{Constrained} (\ˆnagkasen\). Literally, "compelled" or "forced." See this word also in strkjv@Luke:14:23|. The explanation for this strong word in strkjv@Mark:6:45| and strkjv@Matthew:14:22| is given in strkjv@John:6:15|. It is the excited purpose of the crowd to take Jesus by force and to make him national king. This would be political revolution and would defeat all the plans of Jesus about his kingdom. Things have reached a climax. The disciples were evidently swept off their feet by the mob psychology for they still shared the Pharisaic hope of a political kingdom. With the disciples out of the way Jesus could handle the crowd more easily, {till he should send the multitudes away} (\he“s hou apolusˆi tous ochlous\). The use of the aorist subjunctive with \he“s\ or \he“s hou\ is a neat and common Greek idiom where the purpose is not yet realized. Songs:in strkjv@18:30; strkjv@26:36|. "While" sometimes renders it well. The subjunctive is retained after a past tense instead of the change to the optative of the ancient Attic. The optative is very rare anyhow, but Luke uses it with \prin ˆ\ in strkjv@Acts:25:16|.

rwp@Matthew:14:24 @{Distressed} (\basanizomenon\). Like a man with demons (8:29|). One can see, as Jesus did (Mark:6:48|), the boat bobbing up and down in the choppy sea.

rwp@Matthew:14:30 @{Seeing the wind} (\blep“n ton anemon\). Cf. strkjv@Exodus:20:18| and strkjv@Revelation:1:12| "to see the voice" (\tˆn ph“nˆn\). "It is one thing to see a storm from the deck of a stout ship, another to see it in the midst of the waves" (Bruce). Peter was actually beginning to sink (\katapontizesthai\) to plunge down into the sea, "although a fisherman and a good swimmer" (Bengel). It was a dramatic moment that wrung from Peter the cry: "Lord, save me" (\Kurie, s“son me\), and do it quickly the aorist means. He could walk on the water till he saw the wind whirl the water round him.

rwp@Matthew:14:31 @{Didst thou doubt?} (\edistasas?\). Only here and strkjv@28:17| in the N.T. From \distaz“\ and that from \dis\ (twice). Pulled two ways. Peter's trust in the power of Christ gave way to his dread of the wind and waves. Jesus had to take hold of Peter (\epelabeto\, middle voice) and pull him up while still walking on the water.

rwp@Matthew:14:33 @{Worshipped him} (\prosekunˆsan aut“i\). And Jesus accepted it. They were growing in appreciation of the person and power of Christ from the attitude in strkjv@8:27|. They will soon be ready for the confession of strkjv@16:16|. Already they can say: "Truly God's Son thou art." The absence of the article here allows it to mean a Son of God as in strkjv@27:54| (the centurion). But they probably mean "the Son of God" as Jesus was claiming to them to be.

rwp@Matthew:14:34 @{Gennesaret} (\Gennˆsaret\). A rich plain four miles long and two broad. The first visit of Jesus apparently with the usual excitement at the cures. People were eager to touch the hem of Christ's mantle like the woman in strkjv@9:20|. Jesus honoured their superstitious faith and "as many as touched were made whole" (\hosoi hˆpsanto dies“thesan\), completely (\di-\) healed.

rwp@Matthew:15:1 @{From Jerusalem} (\apo Ierosolum“n\). Jerusalem is the headquarters of the conspiracy against Jesus with the Pharisees as the leaders in it. Already we have seen the Herodians combining with the Pharisees in the purpose to put Jesus to death (Mark:3:6; strkjv@Matthew:12:14; strkjv@Luke:6:11|). Soon Jesus will warn the disciples against the Sadducees also (Matthew:16:6|). Unusual order here, "Pharisees and scribes." "The guardians of tradition in the capital have their evil eye on Jesus and co-operate with the provincial rigorists" (Bruce), if the Pharisees were not all from Jerusalem.

rwp@Matthew:15:5 @{But ye say} (\h–meis de legete\). In sharp contrast to the command of God. Jesus had quoted the fifth commandment (Exodus:20:12,16|) with the penalty "die the death" (\thanat“i teleutat“\), "go on to his end by death," in imitation of the Hebrew idiom. They dodged this command of God about the penalty for dishonouring one's father or mother by the use "Corban" (\korban\) as Mark calls it (Mark:7:11|). All one had to do to evade one's duty to father or mother was to say "Corban" or "Gift" (\D“ron\) with the idea of using the money for God. By an angry oath of refusal to help one's parents, the oath or vow was binding. By this magic word one set himself free (\ou mˆ timˆsei\, he shall not honour) from obedience to the fifth commandment. Sometimes unfilial sons paid graft to the rabbinical legalists for such dodges. Were some of these very faultfinders guilty?

rwp@Matthew:15:11 @{This defileth the man} (\touto koinoi ton anthr“pon\). This word is from \koinos\ which is used in two senses, either what is "common" to all and general like the _Koin‚_ Greek, or what is unclean and "common" either ceremonially or in reality. The ceremonial "commonness" disturbed Peter on the housetop in Joppa (Acts:10:14|). See also strkjv@Acts:21:28; strkjv@Hebrews:9:13|. One who is thus religiously common or unclean is cut off from doing his religious acts. "Defilement" was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here: {Hear and understand} (\akouete kai suniete\). He has a profound distinction to draw. Moral uncleanness is what makes a man common, defiles him. That is what is to be dreaded, not to be glossed over. "This goes beyond the tradition of the elders and virtually abrogates the Levitical distinctions between clean and unclean" (Bruce). One can see the pettifogging pretenders shrivel up under these withering words.

rwp@Matthew:15:12 @{Were offended} (\eskandalisthˆsan\). First aorist passive. "Were caused to stumble," "have taken offence" (Moffatt), "have turned against you" (Weymouth), "were shocked" (Goodspeed), "War ill-pleased" (Braid Scots). They took umbrage at the public rebuke and at such a scorpion sting in it all. It cut to the quick because it was true. It showed in the glowering countenances of the Pharisees so plainly that the disciples were uneasy. See on ¯5:29|.

rwp@Matthew:15:15 @{Declare unto us the parable} (\phrason h–min tˆn parabolˆn\). Explain the parable (pithy saying) in verse 11|, not in verse 14|. As a matter of fact, the disciples had been upset by Christ's powerful exposure of the "Corban" duplicity and the words about "defilement" in verse 11|.

rwp@Matthew:15:17 @{Perceive ye not?} (\ou noeite\). Christ expects us to make use of our \nous\, intellect, not for pride, but for insight. The mind does not work infallibly, but we should use it for its God-given purpose. Intellectual laziness or flabbiness is no credit to a devout soul.

rwp@Matthew:15:23 @{For she crieth after us} (\hoti krazei opisthen hˆm“n\). The disciples greatly disliked this form of public attention, a strange woman crying after them. They disliked a sensation. Did they wish the woman sent away with her daughter healed or unhealed?

rwp@Matthew:15:24 @{I was not sent} (\ouk apestalˆn\). Second aorist passive indicative of \apostell“\. Jesus takes a new turn with this woman in Phoenicia. He makes a test case of her request. In a way she represented the problem of the Gentile world. He calls the Jews "the lost sheep of the house of Israel" in spite of the conduct of the Pharisees.

rwp@Matthew:15:27 @{Even the dogs} (\kai ta kunaria\). She took no offence at the implication of being a Gentile dog. The rather she with quick wit took Christ's very word for little dogs (\kunaria\) and deftly turned it to her own advantage, for the little dogs eat of the crumbs (\psichi“n\, little morsels, diminutive again) that fall from the table of their masters (\kuri“n\), the children.

rwp@Matthew:15:36 @{Gave thanks} (\eucharistˆsas\). In strkjv@14:19| the word used for "grace" or "blessing" is \eulogˆsen\. Vincent notes that the Jewish custom was for the head of the house to say the blessing only if he shared the meal unless the guests were his own household. But we need not think of Jesus as bound by the peccadilloes of Jewish customs.

rwp@Matthew:16:7 @{They reasoned} (\dielogizonto\). It was pathetic, the almost jejune inability of the disciples to understand the parabolic warning against "the leaven of the Pharisees and Sadducees" (verse 6|) after the collision of Christ just before with both parties in Magadan. They kept it up, imperfect tense. It is "loaves" (\artous\) rather than "bread."

rwp@Matthew:16:12 @{Then understood they} (\tote sunˆkan\). First aorist active indicative of \suniˆmi\, to grasp, to comprehend. They saw the point after this elaborate rebuke and explanation that by "leaven" Jesus meant "teaching."

rwp@Matthew:16:16 @Peter is the spokesman now: "Thou art the Christ, the Son of the living God" (\Su ei ho Christos ho huios tou theou tou z“ntos\). It was a noble confession, but not a new claim by Jesus. Peter had made it before (John:6:69|) when the multitude deserted Jesus in Capernaum. Since the early ministry (John 4) Jesus had avoided the word Messiah because of its political meaning to the people. But now Peter plainly calls Jesus the Anointed One, the Messiah, the Son of the God the living one (note the four Greek articles). This great confession of Peter means that he and the other disciples believe in Jesus as the Messiah and are still true to him in spite of the defection of the Galilean populace (John 6).

rwp@Matthew:16:17 @{Blessed art thou} (\makarios ei\). A beatitude for Peter. Jesus accepts the confession as true. Thereby Jesus on this solemn occasion solemnly claims to be the Messiah, the Son of the living God, his deity in other words. The disciples express positive conviction in the Messiahship or Christhood of Jesus as opposed to the divided opinions of the populace. "The terms in which Jesus speaks of Peter are characteristic--warm, generous, unstinted. The style is not that of an ecclesiastical editor laying the foundation for church power, and prelatic pretentions, but of a noble-minded Master eulogizing in impassioned terms a loyal disciple" (Bruce). The Father had helped Peter get this spiritual insight into the Master's Person and Work.

rwp@Matthew:16:18 @{And I also say unto thee} (\k'ag“ de soi leg“\). "The emphasis is not on 'Thou art Peter' over against 'Thou art the Christ,' but on \Kag“\: 'The Father hath revealed to thee one truth, and I also tell you another" (McNeile). Jesus calls Peter here by the name that he had said he would have (John:1:42|). Peter (\Petros\) is simply the Greek word for Cephas (Aramaic). Then it was prophecy, now it is fact. In verse 17| Jesus addresses him as "Simon Bar-Jonah," his full patronymic (Aramaic) name. But Jesus has a purpose now in using his nickname "Peter" which he had himself given him. Jesus makes a remarkable play on Peter's name, a pun in fact, that has caused volumes of controversy and endless theological strife. {On this rock} (\epi tautˆi tˆi petrƒi\) Jesus says, a ledge or cliff of rock like that in strkjv@7:24| on which the wise man built his house. \Petros\ is usually a smaller detachment of the massive ledge. But too much must not be made of this point since Jesus probably spoke Aramaic to Peter which draws no such distinction (\Kˆphƒ\). What did Jesus mean by this word-play?

rwp@Matthew:16:18 @{I will build my church} (\oikodomˆs“ mou tˆn ekklˆsian\). It is the figure of a building and he uses the word \ekklˆsian\ which occurs in the New Testament usually of a local organization, but sometimes in a more general sense. What is the sense here in which Jesus uses it? The word originally meant "assembly" (Acts:19:39|), but it came to be applied to an "unassembled assembly" as in strkjv@Acts:8:3| for the Christians persecuted by Saul from house to house. "And the name for the new Israel, \ekklˆsia\, in His mouth is not an anachronism. It is an old familiar name for the congregation of Israel found in Deut. (Deuteronomy:18:26; strkjv@23:2|) and Psalms (Psalms:22:36|), both books well known to Jesus" (Bruce). It is interesting to observe that in strkjv@Psalms:89| most of the important words employed by Jesus on this occasion occur in the LXX text. Songs:\oikodomˆs“\ in strkjv@Psalms:89:5|; \ekklˆsia\ in strkjv@Psalms:89:6|; \katischu“\ in strkjv@Psalms:89:22|; \Christos\ in strkjv@Psalms:89:39,52|; \hƒidˆs\ in strkjv@Psalms:89:49| (\ek cheiros hƒidou\). If one is puzzled over the use of "building" with the word \ekklˆsia\ it will be helpful to turn to strkjv@1Peter:2:5|. Peter, the very one to whom Jesus is here speaking, writing to the Christians in the five Roman provinces in Asia (1Peter:1:1|), says: "You are built a spiritual house" (\oikodomeisthe oikos pneumatikos\). It is difficult to resist the impression that Peter recalls the words of Jesus to him on this memorable occasion. Further on (1Peter:2:9|) he speaks of them as an elect race, a royal priesthood, a holy nation, showing beyond controversy that Peter's use of building a spiritual house is general, not local. This is undoubtedly the picture in the mind of Christ here in strkjv@16:18|. It is a great spiritual house, Christ's Israel, not the Jewish nation, which he describes. What is the rock on which Christ will build his vast temple? Not on Peter alone or mainly or primarily. Peter by his confession was furnished with the illustration for the rock on which His church will rest. It is the same kind of faith that Peter has just confessed. The perpetuity of this church general is guaranteed.

rwp@Matthew:16:18 @{The gates of Hades} (\pulai hƒidou\) {shall not prevail against it} (\ou katischusousin autˆs\). Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses \thanate\ in strkjv@1Corinthians:15:55| in quoting strkjv@Hosea:13:14| for \hƒidˆ\. It is not common in the papyri, but it is common on tombstones in Asia Minor, "doubtless a survival of its use in the old Greek religion" (Moulton and Milligan, _Vocabulary_). The ancient pagans divided Hades (\a\ privative and \idein\, to see, abode of the unseen) into Elysium and Tartarus as the Jews put both Abraham's bosom and Gehenna in Sheol or Hades (cf. strkjv@Luke:16:25|). Christ was in Hades (Acts:2:27,31|), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). "In the Old Testament the 'gates of Hades' (Sheol) never bears any other meaning (Isaiah:38:10|; Wisd. strkjv@16:3; 3Macc. strkjv@5:51) than death," McNeile claims. See also strkjv@Psalms:9:13; strkjv@107:18; strkjv@Job:38:17| (\pulai thanatou pul“roi hƒidou\). It is not the picture of Hades _attacking_ Christ's church, but of death's possible victory over the church. "The \ekklˆsia\ is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (verse 21|); it is echoed in strkjv@Acts:2:24,31|" (McNeile). Christ's church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb \katischu“\ (literally have strength against, \ischu“\ from \ischus\ and \kat-\) occurs also in strkjv@Luke:21:36; strkjv@23:23|. It appears in the ancient Greek, the LXX, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in strkjv@Matthew:16:18| makes it difficult to decide each detail, but the main point is clear. The \ekklˆsia\ which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. _Sublime Porte_ used to be the title of Turkish power in Constantinople.

rwp@Matthew:16:19 @{The Keys of the kingdom} (\tas kleidas tˆs basileias\). Here again we have the figure of a building with keys to open from the outside. The question is raised at once if Jesus does not here mean the same thing by "kingdom" that he did by "church" in verse 18|. In strkjv@Revelation:1:18; strkjv@3:7| Christ the Risen Lord has "the keys of death and of Hades." He has also "the keys of the kingdom of heaven" which he here hands over to Peter as "gatekeeper" or "steward" (\oikonomos\) provided we do not understand it as a special and peculiar prerogative belonging to Peter. The same power here given to Peter belongs to every disciple of Jesus in all the ages. Advocates of papal supremacy insist on the primacy of Peter here and the power of Peter to pass on this supposed sovereignty to others. But this is all quite beside the mark. We shall soon see the disciples actually disputing again (Matthew:18:1|) as to which of them is the greatest in the kingdom of heaven as they will again (20:21|) and even on the night before Christ's death. Clearly neither Peter nor the rest understood Jesus to say here that Peter was to have supreme authority. What is added shows that Peter held the keys precisely as every preacher and teacher does. To "bind" (\dˆsˆis\) in rabbinical language is to forbid, to "loose" (\lusˆis\) is to permit. Peter would be like a rabbi who passes on many points. Rabbis of the school of Hillel "loosed" many things that the school of Schammai "bound." The teaching of Jesus is the standard for Peter and for all preachers of Christ. Note the future perfect indicative (\estai dedemenon, estai lelumenon\), a state of completion. All this assumes, of course, that Peter's use of the keys will be in accord with the teaching and mind of Christ. The binding and loosing is repeated by Jesus to all the disciples (18:18|). Later after the Resurrection Christ will use this same language to all the disciples (John:20:23|), showing that it was not a special prerogative of Peter. He is simply first among equals, _primus inter pares_, because on this occasion he was spokesman for the faith of all. It is a violent leap in logic to claim power to forgive sins, to pronounce absolution, by reason of the technical rabbinical language that Jesus employed about binding and loosing. Every preacher uses the keys of the kingdom when he proclaims the terms of salvation in Christ. The proclamation of these terms when accepted by faith in Christ has the sanction and approval of God the Father. The more personal we make these great words the nearer we come to the mind of Christ. The more ecclesiastical we make them the further we drift away from him.

rwp@Matthew:16:20 @{That they should tell no man} (\hina mˆdeni eip“sin\). Why? For the very reason that he had himself avoided this claim in public. He was the Messiah (\ho Christos\), but the people would inevitably take it in a political sense. Jesus was plainly profoundly moved by Peter's great confession on behalf of the disciples. He was grateful and confident of the final outcome. But he foresaw peril to all. Peter had confessed him as the Messiah and on this rock of faith thus confessed he would build his church or kingdom. They will all have and use the keys to this greatest of all buildings, but for the present they must be silent.

rwp@Matthew:16:23 @{But he turned} (\ho de strapheis\). Second aorist passive participle, quick ingressive action, away from Peter in revulsion, and toward the other disciples (Mark:8:33| has \epistrapheis\ and \id“n tous mathˆtas autou\). {Get thee behind me, Satan} (\Hupage opis“ mou, Satanƒ\). Just before Peter played the part of a rock in the noble confession and was given a place of leadership. Now he is playing the part of Satan and is ordered to the rear. Peter was tempting Jesus not to go on to the cross as Satan had done in the wilderness. "None are more formidable instruments of temptation than well-meaning friends, who care more for our comfort than for our character" (Bruce). "In Peter the banished Satan had once more returned" (Plummer). {A stumbling-block unto me} (\skandalon ei emou\). Objective genitive. Peter was acting as Satan's catspaw, in ignorance, surely, but none the less really. He had set a trap for Christ that would undo all his mission to earth. "Thou art not, as before, a noble block, lying in its right position as a massive foundation stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go--lying as a stone of stumbling" (Morison). {Thou mindest not} (\ou phroneis\). "Your outlook is not God's, but man's" (Moffatt). You do not think God's thoughts. Clearly the consciousness of the coming cross is not a new idea with Jesus. We do not know when he first foresaw this outcome any more than we know when first the Messianic consciousness appeared in Jesus. He had the glimmerings of it as a boy of twelve, when he spoke of "My Father's house." He knows now that he must die on the cross.

rwp@Matthew:16:24 @{Take up his cross} (\arat“ ton stauron autou\). Pick up at once, aorist tense. This same saying in strkjv@10:38|, which see. But pertinent here also in explanation of Christ's rebuke to Peter. Christ's own cross faces him. Peter had dared to pull Christ away from his destiny. He would do better to face squarely his own cross and to bear it after Jesus. The disciples would be familiar with cross-bearing as a figure of speech by reason of the crucifixion of criminals in Jerusalem. {Follow} (\akaloutheit“\). Present tense. Keep on following.

rwp@Matthew:16:26 @{Gain} (\kerdˆsˆi\) and {profit} (\zˆmi“thˆi\). Both aorist subjunctives (one active, the other passive) and so punctiliar action, condition of third class, undetermined, but with prospect of determination. Just a supposed case. The verb for "forfeit" occurs in the sense of being fined or mulcted of money. Songs:the papyri and inscriptions. {Exchange} (\antallagma\). As an exchange, accusative in apposition with \ti\. The soul has no market price, though the devil thinks so. "A man must give, surrender, his life, and nothing less to God; no \antallagma\ is possible" (McNeile). This word \antallagma\ occurs twice in the _Wisdom of Sirach_: "There is no exchange for a faithful friend" (6:15); "There is no exchange for a well-instructed soul" (26:14).

rwp@Matthew:17:1 @{After six days} (\meth' hˆmerƒs hex\). This could be on the sixth day, but as Luke (Luke:9:28|) puts it "about eight days" one naturally thinks of a week as the probable time, though it is not important. {Taketh with him} (\paralambanei\). Literally, {takes along}. Note historical present. These three disciples form an inner group who have shown more understanding of Jesus. Songs:at Gethsemane. {Apart} (\kat' idian\) means "by themselves" ({alone}, \monous\, Mark has it) up (\anapherei\) into a high mountain, probably Mount Hermon again, though we do not really know. "The Mount of Transfiguration does not concern geography" (Holtzmann).

rwp@Matthew:17:2 @{He was transfigured before them} (\metemorph“thˆ emprosthen aut“n\). The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change (\meta-\) of form (\morphˆ\). It really presents the essence of a thing as separate from the \schˆma\ (fashion), the outward accident. Songs:in strkjv@Romans:12:2| Paul uses both verbs, \sunschematizesthe\ (be not fashioned) and \metamorphousthe\ (be ye transformed in your inner life). Songs:in strkjv@1Corinthians:7:31| \schˆma\ is used for the fashion of the world while in strkjv@Mark:16:12| \morphˆ\ is used of the form of Jesus after his resurrection. The false apostles are described by \metaschˆmatisomai\ in strkjv@2Corinthians:11:13-15|. In strkjv@Phillipians:2:6| we have \en morphˆi\ used of the Preincarnate state of Christ and \morphˆn doulou\ of the Incarnate state (Phillipians:2:7|), while \schˆmati h“s anthr“pos\ emphasizes his being found "in fashion as a man." But it will not do in strkjv@Matthew:17:2| to use the English transliteration \metamorph“sis\ because of its pagan associations. Songs:the Latin _transfigured_ (Vulgate _transfiguratus est_) is better. "The deeper force of \metamorphousthai\ is seen in strkjv@2Corinthians:3:18| (with reference to the shining on Moses' face), strkjv@Romans:12:2|" (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ "as the sun" and his garments "as the light."

rwp@Matthew:17:3 @{There appeared} (\“phthˆ\). Singular aorist passive verb with Moses (to be understood also with Elijah), but the participle \sunlalountes\ is plural agreeing with both. "Sufficient objectivity is guaranteed by the vision being enjoyed by all three" (Bruce). The Jewish apocalypses reveal popular expectations that Moses and Elijah would reappear. Both had mystery connected with their deaths. One represented law, the other prophecy, while Jesus represented the gospel (grace). They spoke of his decease (Luke:9:31|), the cross, the theme uppermost in the mind of Christ and which the disciples did not comprehend. Jesus needed comfort and he gets it from fellowship with Moses and Elijah.

rwp@Matthew:17:4 @{And Peter answered} (\apokritheis de ho Petros\). "Peter to the front again, but not greatly to his credit" (Bruce). It is not clear what Peter means by his saying: "It is good for us to be here" (\kalon estin hˆmƒs h“de einai\). Luke (Luke:9:33|) adds "not knowing what he said," as they "were heavy with sleep." Songs:it is not well to take Peter too seriously on this occasion. At any rate he makes a definite proposal. {I will make} (\paiˆs“\). Future indicative though aorist subjunctive has same form. {Tabernacles} (\skˆnas\), booths. The Feast of Tabernacles was not far away. Peter may have meant that they should just stay up here on the mountain and not go to Jerusalem for the feast.

rwp@Matthew:17:12 @{Elijah is come already} (\Eleias ˆdˆ ˆlthen\). Thus Jesus identifies John the Baptist with the promise in Malachi, though not the real Elijah in person which John denied (John:1:21|). {They knew him not} (\ouk epign“san auton\). Second aorist active indicative of \epigin“sk“\, to recognize. Just as they do not know Jesus now (John:1:26|). They killed John as they will Jesus the Son of Man.

rwp@Matthew:17:13 @{Then understood} (\tote sunˆkan\). One of the three k aorists. It was plain enough even for them. John was Elijah in spirit and had prepared the way for the Messiah.

rwp@Matthew:17:17 @{Perverse} (\diestrammenˆ\). Distorted, twisted in two, corrupt. Perfect passive participle of \diastreph“\.

rwp@Matthew:17:20 @{Little faith} (\oligopistian\). A good translation. It was less than "a grain of mustard seed" (\kokkon sinape“s\). See strkjv@13:31| for this phrase. They had no miracle faith. Bruce holds "this mountain" to be the Mount of Transfiguration to which Jesus pointed. Probably so. But it is a parable. Our trouble is always with "this mountain" which confronts our path. Note the form \metaba\ (\meta\ and \bˆthi\).

rwp@Matthew:17:25 @{Jesus spake first to him} (\proephthasen auton ho Iˆsous leg“n\). Here only in the N.T. One example in a papyrus B.C. 161 (Moulton and Milligan, _Vocabulary_). The old idiomatic use of \phthan“\ with the participle survives in this example of \prophthan“\ in strkjv@Matthew:17:25|, meaning to anticipate, to get before one in doing a thing. The _Koin‚_ uses the infinitive thus with \phthan“\ which has come to mean simply to arrive. Here the anticipation is made plain by the use of \pro-\. See Robertson's _Grammar_, p. 1120. The "prevent" of the Authorized Version was the original idea of _praevenire_, to go before, to anticipate. Peter felt obliged to take the matter up with Jesus. But the Master had observed what was going on and spoke to Peter first. {Toll or tribute} (\telˆ ˆ kˆnson\). Customs or wares collected by the publicans (like \phoros\, strkjv@Romans:13:7|) and also the capitation tax on persons, indirect and direct taxation. \Kˆnsos\ is the Latin _census_, a registration for the purpose of the appraisement of property like \hˆ apographˆ\ in strkjv@Luke:2:2; strkjv@Acts:5:37|. By this parable Jesus as the Son of God claims exemption from the temple tax as the temple of his Father just as royal families do not pay taxes, but get tribute from the foreigners or aliens, subjects in reality.

rwp@Matthew:17:26 @{The sons} (\hoi huioi\). Christ, of course, and the disciples also in contrast with the Jews. Thus a reply to Peter's prompt "Yes." Logically (\arage\) free from the temple tax, but practically not as he proceeds to show.

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

rwp@Matthew:18:1 @{Who then is greatest} (\tis ara meiz“n estin\). The \ara\ seems to point back to the tax-collection incident when Jesus had claimed exemption for them all as "sons" of the Father. But it was not a new dispute, for jealousy had been growing in their hearts. The wonderful words of Jesus to Peter on Mount Hermon (Matthew:16:17-19|) had evidently made Peter feel a fresh sense of leadership on the basis of which he had dared even to rebuke Jesus for speaking of his death (16:22|). And then Peter was one of the three (James and John also) taken with the Master up on the Mount of Transfiguration. Peter on that occasion had spoken up promptly. And just now the tax-collectors had singled out Peter as the one who seemed to represent the group. Mark (Mark:9:33|) represents Jesus as asking them about their dispute on the way into the house, perhaps just after their question in strkjv@Matthew:18:1|. Jesus had noticed the wrangling. It will break out again and again (Matthew:20:20-28; strkjv@Luke:22:24|). Plainly the primacy of Peter was not yet admitted by the others. The use of the comparative \meiz“n\ (so \ho meiz“n\ in verse 4|) rather than the superlative \megistos\ is quite in accord with the _Koin‚_ idiom where the comparative is displacing the superlative (Robertson, _Grammar_, pp. 667ff.). But it is a sad discovery to find the disciples chiefly concerned about their own places (offices) in the political kingdom which they were expecting.

rwp@Matthew:18:2 @{Called to him} (\proskalesamenos\). Indirect middle voice aorist participle. It may even be Peter's "little child" (\paidion\) as it was probably in Peter's house (Mark:9:33|). {Set him} (\estˆsen\). Transitive first aorist active indicative, not intransitive second aorist, \estˆ\. {In the midst of them} (\en mes“i aut“n\). Luke adds (Luke:9:47|) "by his side" (\par' heaut“i\). Both are true.

rwp@Matthew:18:3 @{Except ye turn and become} (\ean mˆ straphˆte kai genˆsthe\). Third-class condition, undetermined but with prospect of determination. \Straphˆte\ is second aorist passive subjunctive and \genˆsthe\ second aorist middle subjunctive. They were headed in the wrong direction with their selfish ambition. "His tone at this time is markedly severe, as much as when He denounces the Pharisaism in the bud He had to deal with" (Bruce). The strong double negative \ou mˆ eiselthˆte\ means that they will otherwise not get into the kingdom of heaven at all, let alone have big places in it.

rwp@Matthew:18:5 @{In my name} (\epi t“i onomati mou\). For "one such little child" (\any believer in Christ\) Luke (Luke:9:48|) has "this little child" as a representative or symbol. "On the basis or ground of my name," "for my sake." Very much like \eis onoma\ in strkjv@10:41| which does not differ greatly from \en onomati\ (Acts:10:48|).

rwp@Matthew:18:8 @In verses 8| and 9| we have one of the dualities or doublets in Matthew (5:29-30|). Jesus repeated his pungent sayings many times. Instead of \eis geennan\ (5:29|) we have \eis to pur to ai“nion\ and at the end of verse 9| \tou puros\ is added to \tˆn geennan\. This is the first use in Matthew of \ai“nios\. We have it again in strkjv@19:16,29| with \zoˆ\, in strkjv@25:41| with \pur\, in strkjv@25:46| with \kolasin\ and \zoˆn\. The word means ageless, without beginning or end as of God (Romans:16:26|), without beginning as in strkjv@Romans:16:25|, without end as here and often. The effort to make it mean "\aeonian\" fire will make it mean "\aeonian\" life also. If the punishment is limited, _ipso facto_ the life is shortened. In verse 9| also \monophthalmon\ occurs. It is an Ionic compound in Herodotus that is condemned by the Atticists, but it is revived in the vernacular _Koin‚_. Literally one-eyed. Here only and strkjv@Mark:9:47| in the New Testament.

rwp@Matthew:18:15 @{If thy brother sin against thee} (\ean hamartˆsˆi adelphos sou\). Literally, commit a sin (ingressive aorist subjunctive of \hamartan“\). Aleph B Sahidic do not have "against thee" (\eis se\). {Shew him his fault} (\elegxon\). Such private reproof is hard to do, but it is the way of Christ. {Thou hast gained} (\ekerdˆsas\). Aorist active indicative of \kerdain“\ in conclusion of a third-class condition, a sort of timeless aorist, a blessed achievement already made.

rwp@Matthew:18:17 @{Refuse to hear} (\parakousˆi\). Like strkjv@Isaiah:65:12|. Many papyri examples for ignoring, disregarding, hearing without heeding, hearing aside (\para-\), hearing amiss, overhearing (Mark:5:36|). {The church} (\tˆi ekklˆsiƒi\). The local body, not the general as in strkjv@Matthew:16:18| which see for discussion. The problem here is whether Jesus has in mind an actual body of believers already in existence or is speaking prophetically of the local churches that would be organized later (as in Acts). There are some who think that the Twelve Apostles constituted a local \ekklˆsia\, a sort of moving church of preachers. That could only be true in essence as they were a band of ministers and not located in any one place. Bruce holds that they were "the nucleus" of a local church at any rate.

rwp@Matthew:18:19 @{Shall agree} (\sumph“nˆs“sin\). Our word "symphony" is this very root. It is no longer looked at as a concord of voices, a chorus in harmony, though that would be very appropriate in a church meeting rather than the rasping discord sometimes heard even between two brethren or sisters. {Of my Father} (\para tou patros mou\). From the side of, "by my Father."

rwp@Matthew:18:20 @{There am I} (\ekei eimi\). This blessed promise implies that those gathered together are really disciples with the spirit of Christ as well as "in his name" (\eis to emon onoma\). One of the Oxyrhynchus _Sayings of Our Lord_ is: "Wherever there are (two) they are not without God, and wherever there is one alone I say I am with him." Also this: "Raise the stone and there thou shalt find me, cleave the wood and there am I." See strkjv@Malachi:3:16|.

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

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

rwp@Matthew:18:25 @{Had not wherewith to pay} (\mˆ echontos autou apodounai\). There is no "wherewith" in the Greek. This idiom is seen in strkjv@Luke:7:42; strkjv@14:14; strkjv@Hebrews:6:13|. Genitive absolute though \auton\ in the same clause as often in the N.T. {To be sold} (\prathˆnai\). First aorist passive infinitive of \piprask“\. This was according to the law (Exodus:22:3; strkjv@Leviticus:25:39,47|). Wife and children were treated as property in those primitive times.

rwp@Matthew:18:28 @{A hundred pence} (\hekaton dˆnaria\). A denarius was worth about eight and a half pence. The hundred denarii here were equal to some "fifty shillings" (Bruce), "about 4 pounds" (McNeile), "twenty pounds" (Moffatt), "twenty dollars" (Goodspeed), "100 shillings" (Weymouth). These are various efforts to represent in modern language the small amount of this debt compared with the big one. {Took him by the throat} (\epnigen\). "Held him by the throat" (Allen). It is imperfect, probably inchoative, "began to choke or throttle him." The Roman law allowed this indignity. Vincent quotes Livy (iv. 53) who tells how the necks were twisted (_collum torsisset_) and how Cicero (_Pro Cluentio_, xxi.) says: "Lead him to the judgment seat with twisted neck (_collo obtorto_)." {What thou owest} (\ei ti opheileis\). Literally, "if thou owest anything," however little. He did not even know how much it was, only that he owed him something. "The 'if' is simply the expression of a pitiless logic" (Meyer).

rwp@Matthew:18:30 @{And he would not} (\ho de ouk ˆthelen\). Imperfect tense of persistent refusal. {Till he should pay} (\he“s apod“i\). This futuristic aorist subjunctive is the rule with \he“s\ for a future goal. He was to stay in prison till he should pay. "He acts on the instinct of a base nature, and also doubtless in accordance with long habits of harsh tyrannical behaviour towards men in his power" (Bruce). On imprisonment for debt among the Greeks and Romans see Deissmann, _Light from the Ancient East_, pp. 270,330.

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:18:35 @{From your hearts} (\apo t“n kardi“n h–m“n\). No sham or lip pardon, and as often as needed. This is Christ's full reply to Peter's question in strkjv@18:21|. This parable of the unmerciful servant is surely needed today.

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:19:3 @{Pharisees tempting him} (\Pharisaioi peirazontes auton\). They "could not ask a question of Jesus without sinister motives" (Bruce). See strkjv@4:1| for the word (\peiraz“\). {For every cause} (\kata pasan aitian\). This clause is an allusion to the dispute between the two theological schools over the meaning of strkjv@Deuteronomy:24:1|. The school of Shammai took the strict and unpopular view of divorce for unchastity alone while the school of Hillel took the liberal and popular view of easy divorce for any passing whim if the husband saw a prettier woman (modern enough surely) or burnt his biscuits for breakfast. It was a pretty dilemma and meant to do Jesus harm with the people. There is no real trouble about the use of \kata\ here in the sense of \propter\ or because of (Robertson, _Grammar_, p. 509).

rwp@Matthew:19:6 @{What therefore God hath joined together} (\ho oun ho theos sunezeuxen\). Note "what," not "whom." The marriage relation God has made. "The creation of sex, and the high doctrine as to the cohesion it produces between man and woman, laid down in Gen., interdict separation" (Bruce). The word for "joined together" means "yoked together," a common verb for marriage in ancient Greek. It is the timeless aorist indicative (\sunezeuxen\), true always. {Bill} (\biblion\). A little \biblos\ (see on ¯1:1|), a scroll or document (papyrus or parchment). This was some protection to the divorced wife and a restriction on laxity.

rwp@Matthew:19:8 @{For your hardness of heart} (\pros tˆn sklˆrokardian h–m“n\). The word is apparently one of the few Biblical words (LXX and the N.T.). It is a heart dried up (\sklˆros\), hard and tough. {But from the beginning it hath not been so} (\ap' archˆs de ouk gegonen hout“s\). The present perfect active of \ginomai\ to emphasize the permanence of the divine ideal. "The original ordinance has never been abrogated nor superseded, but continues in force" (Vincent). "How small the Pharisaic disputants must have felt in presence of such holy teaching, which soars above the partisan view of controversialists into the serene region of ideal, universal, eternal truth" (Bruce).

rwp@Matthew:19:10 @{The disciples say unto him} (\legousin aut“i hoi mathˆtai\). "Christ's doctrine on marriage not only separated Him \toto caelo\ from Pharisaic opinions of all shades, but was too high even for the Twelve" (Bruce). {The case} (\hˆ aitia\). The word may refer to the use in verse 3| "for every cause." It may have a vague idea here = \res\, condition. But the point clearly is that "it is not expedient to marry" (\ou sumpherei gamˆsai\) if such a strict view is held. If the bond is so tight a man had best not commit matrimony. It is a bit unusual to have \anthr“pos\ and \gunˆ\ contrasted rather than \anˆr\ and \gunˆ\.

rwp@Matthew:19:13 @{Rebuked them} (\epetimˆsen autois\). No doubt people did often crowd around Jesus for a touch of his hand and his blessing. The disciples probably felt that they were doing Jesus a kindness. How little they understood children and Jesus. It is a tragedy to make children feel that they are in the way at home and at church. These men were the twelve apostles and yet had no vision of Christ's love for little children. The new child world of today is due directly to Jesus.

rwp@Matthew:19:14 @{Suffer} (\aphete\). "Leave them alone." Second aorist active imperative. {Forbid them not} (\mˆ k“luete\). "Stop hindering them." The idiom of \mˆ\ with the present imperative means just that. {Of such} (\t“n toiout“n\). The childlike as in strkjv@18:3f|.

rwp@Matthew:19:16 @{What good thing} (\ti agathon\). Mark (Mark:10:17|) has the adjective "good" with "Teacher." {May have} (\sch“\). Ingressive aorist subjunctive, "may get," "may acquire."

rwp@Matthew:19:22 @{Went away sorrowful} (\apˆlthen lupoumenos\). "Went away grieved." He felt that Jesus had asked too much of him. He worshipped money more than God when put to the test. Does Jesus demand this same test of every one? Not unless he is in the grip of money. Different persons are in the power of different sins. One sin is enough to keep one away from Christ.

rwp@Matthew:19:28 @{In the regeneration} (\en tˆi palingenesiƒi\). The new birth of the world is to be fulfilled when Jesus sits on his throne of glory. This word was used by the Stoics and the Pythagoreans. It is common also in the mystery religions (Angus, _Mystery Religions and Christianity_, pp. 95ff.). It is in the papyri also. We must put no fantastic ideas into the mouth of Jesus. But he did look for the final consummation of his kingdom. What is meant by the disciples also sitting on twelve thrones is not clear.

rwp@Matthew:20:1 @{Early in the morning} (\hama pr“i\). A classic idiom. \Hama\ as an "improper" preposition is common in the papyri. \Pr“i\ is just an adverb in the locative. At the same time with early dawn, break of day, country fashion for starting to work. {To hire} (\misth“sasthai\). The middle voice aorist tense, to hire for oneself.

rwp@Matthew:20:10 @{Every man a penny} (\ana dˆnarion kai autoi\). Literally, "themselves also a denarius apiece" (distributive use of \ana\). Bruce asks if this householder was a humorist when he began to pay off the last first and paid each one a denarius according to agreement. False hopes had been raised in those who came first who got only what they had agreed to receive.

rwp@Matthew:20:14 @{Take up} (\aron\). First aorist active imperative of \air“\. Pick up, as if he had saucily refused to take it from the table or had contemptuously thrown the denarius on the ground. If the first had been paid first and sent away, there would probably have been no murmuring, but "the murmuring is needed to bring out the lesson" (Plummer). The \dˆnarius\ was the common wage of a day labourer at that time. {What I will} (\ho thel“\). This is the point of the parable, the _will_ of the householder. {With mine own} (\en tois emois\). In the sphere of my own affairs. There is in the _Koin‚_ an extension of the instrumental use of \en\.

rwp@Matthew:20:15 @{Is thine eye evil?} (\ho ophthalmos sou ponˆros estin?\) See on ¯6:22-24| about the evil eye and the good eye. The complainer had a grudging eye while the householder has a liberal or generous eye. See strkjv@Romans:5:7| for a distinction between \dikaios\ and \agathos\.

rwp@Matthew:20:20 @{Then} (\tote\). Surely an inopportune time for such a request just after the pointed prediction of Christ's crucifixion. Perhaps their minds had been preoccupied with the words of Jesus (19:28|) about their sitting on twelve thrones taking them in a literal sense. The mother of James and John, probably Salome, possibly a sister of the Master's mother (John:19:25|), apparently prompted her two sons because of the family relationship and now speaks for them. {Asking a certain thing} (\aitousa ti\). "Asking something," "plotting perhaps when their Master was predicting" (Bruce). The "something" put forward as a small matter was simply the choice of the two chief thrones promised by Jesus (19:28|).

rwp@Matthew:20:22 @{Ye know not what ye ask} (\ouk oidate ti aiteisthe\). How often that is true. \Aiteisthe\ is indirect middle voice, "ask for yourselves," "a selfish request." {We are able} (\dunametha\). Amazing proof of their ignorance and self-confidence. Ambition had blinded their eyes. They had not caught the martyr spirit.

rwp@Matthew:20:23 @{Ye shall drink} (\piesthe\). Future middle from \pin“\. Christ's cup was martyrdom. James was the first of the Twelve to meet the martyr's death (Acts:12:2|) and John the last if reports are true about him. How little they knew what they were saying.

rwp@Matthew:20:26 @{Would become great} (\hos an thelˆi megas genesthai\). Jesus does not condemn the desire to become great. It is a laudable ambition. There are "great ones" (\megaloi\) among Christians as among pagans, but they do not "lord it over" one another (\katakurieuousin\), a LXX word and very expressive, or "play the tyrant" (\katexousiazousin\), another suggestive word. {Your minister} (\h–m“n diakonos\). This word may come from \dia\ and \konis\ (dust), to raise a dust by one's hurry, and so to minister. It is a general word for servant and is used in a variety of ways including the technical sense of our "deacon" in Php. strkjv@1:1|. But it more frequently is applied to ministers of the Gospel (1Corinthians:3:5|). The way to be "first" (\pr“tos\), says Jesus, is to be your "servant" (\doulos\), "bond-servant" (verse 27|). This is a complete reversal of popular opinion then and now.

rwp@Matthew:20:30 @{That Jesus was passing by} (\hoti Iˆsous paragei\). These men "were sitting by the wayside" (\kathˆmenoi para ten hodon\) at their regular stand. They heard the crowd yelling that Jesus of Nazareth was passing by (\paragei\, present indicative of direct discourse retained in the indirect). It was their one opportunity, now or never. They had heard of what he had done for other blind men. They hail him as "the son of David" (the Messiah). It is just one of many such incidents when Jesus stood still and opened their eyes, so many that even the multitude was impatient with the cries of these poor men that their eyes be opened (\anoig“sin\, second aorist passive subjunctive).

rwp@Matthew:20:34 @{Touched their eyes} (\hˆpsato t“n ommat“n\). A synonym for \ophthalm“n\ in strkjv@Mark:8:23| and here alone in the N.T. In the LXX and a common poetic word (Euripides) and occurs in the papyri. In modern Greek \matia mou\ (abbreviation) means "light of my eye," "my darling." The verb \haptomai\ is very common in the Synoptic Gospels. The touch of Christ's hand would sooth the eyes as they were healed.

rwp@Matthew:21:1 @{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:21:3 @{The Lord} (\ho kurios\). It is not clear how the word would be understood here by those who heard the message though it is plain that Jesus applies it to himself. The word is from \kuros\, power or authority. In the LXX it is common in a variety of uses which appear in the N.T. as master of the slave (Matthew:10:24|), of the harvest (9:38|), of the vineyard (20:8|), of the emperor (Acts:13:27|), of God (Matthew:11:20; strkjv@11:25|), and often of Jesus as the Messiah (Acts:10:36|). Note strkjv@Matthew:8:25|. This is the only time in Matthew where the words \ho kurios\ are applied to Jesus except the doubtful passage in strkjv@28:6|. A similar usage is shown by Moulton and Milligan's _Vocabulary_ and Deissmann's _Light from the Ancient East_. Particularly in Egypt it was applied to "the Lord Serapis" and Ptolemy and Cleopatra are called "the lords, the most great gods" (\hoi kurioi theoi megistoi\). Even Herod the Great and Herod Agrippa I are addressed as "Lord King." In the west the Roman emperors are not so termed till the time of Domitian. But the Christians boldly claimed the word for Christ as Jesus is here represented as using it with reference to himself. It seems as if already the disciples were calling Jesus "Lord" and that he accepted the appellative and used it as here.

rwp@Matthew:21:4 @{By the prophet} (\dia tou prophˆtou\). The first line is from strkjv@Isaiah:62:11|, the rest from strkjv@Zechariah:9:9|. John (John:12:14f.|) makes it clear that Jesus did not quote the passage himself. In Matthew it is not so plain, but probably it is his own comment about the incident. It is not Christ's intention to fulfil the prophecy, simply that his conduct did fulfil it.

rwp@Matthew:21:7 @{And he sat thereon} (\kai epekathisen epan“ aut“n\), Mark (Mark:11:7|) and Luke (Luke:19:35|) show that Jesus rode the colt. Matthew does not contradict that, referring to the garments (\ta himatia\) put on the colt by "them" (\aut“n\). not to the two asses. The construction is somewhat loose, but intelligible. The garments thrown on the animals were the outer garments (\himatia\), Jesus "took his seat" (\epekathisen\, ingressive aorist active) upon the garments.

rwp@Matthew:21:8 @{The most part of the multitude} (\ho pleistos ochlos\). See strkjv@11:20| for this same idiom, article with superlative, a true superlative (Robertson, _Grammar_, p. 670). {In the way} (\en tˆi hod“i\). This the most of the crowd did. The disciples put their garments on the asses. Note change of tenses (constative aorist \estr“san\, descriptive imperfects \ekopton kai estr“nnuon\ showing the growing enthusiasm of the crowd). When the colt had passed over their garments, they would pick the garments up and spread them again before.

rwp@Matthew:21:10 @{Was stirred} (\eseisthˆ\). Shaken as by an earthquake. "Even Jerusalem frozen with religious formalism and socially undemonstrative, was stirred with popular enthusiasm as by a mighty wind or by an earthquake" (Bruce).

rwp@Matthew:21:12 @{Cast out} (\exebalen\). Drove out, assumed authority over "the temple of God" (probably correct text with \tou theou\, though only example of the phrase). John (John:2:14|) has a similar incident at the beginning of the ministry of Jesus. It is not impossible that he should repeat it at the close after three years with the same abuses in existence again. It is amazing how short a time the work of reformers lasts. The traffic went on in the court of the Gentiles and to a certain extent was necessary. Here the tables of {the money-changers} (\t“n kollubist“n\, from \kollubos\, a small coin) were overturned. See on ¯17:24| for the need of the change for the temple tax. The doves were the poor man's offering.

rwp@Matthew:21:13 @{A den of robbers} (\spˆlaion lˆist“n\). By charging exorbitant prices.

rwp@Matthew:21:16 @{Thou hast perfected} (\katˆrtis“\). The quotation is from strkjv@Psalms:8:3| (LXX text). See strkjv@4:21| where the same verb is used for mending nets. Here it is the timeless aorist middle indicative with the perfective use of \kata-\. It was a stinging rebuke.

rwp@Matthew:21:17 @{To Bethany} (\eis Bˆthanian\). House of depression or misery, the Hebrew means. But the home of Martha and Mary and Lazarus there was a house of solace and comfort to Jesus during this week of destiny. He {lodged there} (\ˆulisthˆ ekei\) whether at the Bethany home or out in the open air. It was a time of crisis for all.

rwp@Matthew:21:18 @{He hungered} (\epeinasen\). Ingressive aorist indicative, became hungry, felt hungry (Moffatt). Possibly Jesus spent the night out of doors and so had no breakfast.

rwp@Matthew:21:19 @{A fig tree} (\sukˆn mian\). "A single fig tree" (Margin of Rev. Version). But \heis\ was often used = \tis\ or like our indefinite article. See strkjv@Matthew:8:10; strkjv@26:69|. The Greek has strictly no indefinite article as the Latin has no definite article. {Let there be no fruit from thee henceforward for ever} (\ou mˆketi sou karpos genˆtai eis ton ai“na\). Strictly speaking this is a prediction, not a prohibition or wish as in strkjv@Mark:11:14| (optative \phagoi\). "On you no fruit shall ever grow again" (Weymouth). The double negative \ou mˆ\ with the aorist subjunctive (or future indicative) is the strongest kind of negative prediction. It sometimes amounts to a prohibition like \ou\ and the future indicative (Robertson, _Grammar_, pp. 926f.). The early figs start in spring before the leaves and develop after the leaves. The main fig crop was early autumn (Mark:11:14|). There should have been figs on the tree with the crop of leaves. It was a vivid object lesson. Matthew does not distinguish between the two mornings as Mark does (Mark:11:13,20|), but says "immediately" (\parachrˆma\) twice (21:19,20|). This word is really \para to chrˆma\ like our "on the spot" (Thayer). It occurs in the papyri in monetary transactions for immediate cash payment.

rwp@Matthew:21:21 @{Doubt not} (\mˆ diakrithˆte\). First aorist passive subjunctive, second-class condition. To be divided in mind, to waver, to doubt, the opposite of "faith" (\pistin\), trust, confidence. {What is done to the fig tree} (\to tˆs sukˆs\). The Greek means "the matter of the fig tree," as if a slight matter in comparison with {this mountain} (\t“i orei tout“i\). Removing a mountain is a bigger task than blighting a fig tree. "The cursing of the fig-tree has always been regarded as of symbolic import, the tree being in Christ's mind an emblem of the Jewish people, with a great show of religion and no fruit of real godliness. This hypothesis is very credible" (Bruce). Plummer follows Zahn in referring it to the Holy City. Certainly "this mountain" is a parable and one already reported in strkjv@Matthew:17:20| (cf. sycamine tree in Lk strkjv@17:6|). Cf. strkjv@Zechariah:17:4|.

rwp@Matthew:21:22 @{Believing} (\pisteuontes\). This is the point of the parable of the mountain, "faith in the efficacy of prayer" (Plummer).

rwp@Matthew:21:24 @{One question} (\logon hena\). Literally "one word" or "a word." The answer to Christ's word will give the answer to their query. The only human ecclesiastical authority that Jesus had came from John.

rwp@Matthew:21:25 @{The baptism of John} (\to baptisma to I“anou\). This represents his relation to Jesus who was baptized by him. At once the ecclesiastical leaders find themselves in a dilemma created by their challenge of Christ. {They reasoned with themselves} (\dielogizonto\). Picturesque imperfect tense describing their hopeless quandary.

rwp@Matthew:21:29 @{I will not} (\ou thel“\). Songs:many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the "I, sir" (\eg“, kurie\) suits better for the second son (verse 30|) with a reference to the blunt refusal of the first. Songs:also the manuscripts differ in verse 31| between the first (\ho pr“tos\) and the last (\ho husteros\ or \eschatos\). But the one who actually did the will of the father is the one who {repented and went} (\metamelˆtheis apˆlthen\). This word really means "repent," to be sorry afterwards, and must be sharply distinguished from the word \metanoe“\ used 34 times in the N.T. as in strkjv@Matthew:3:2| and \metanoia\ used 24 times as in strkjv@Matthew:3:8|. The verb \metamelomai\ occurs in the N.T. only five times (Matthew:21:29,32; strkjv@27:3; strkjv@2Corinthians:7:8; strkjv@Hebrews:7:21| from strkjv@Psalms:109:4|). Paul distinguishes sharply between mere sorrow and the act "repentance" which he calls \metanoian\ (2Corinthians:7:9|). In the case of Judas (Matthew:27:3|) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (\metanoian\), but mere sorrow is not repentance.

rwp@Matthew:21:34 @{His servants} (\tous doulous autou\). These slaves are distinguished from {the husbandmen} (\ge“rgoi\, workers of the soil) or workers of the vineyard who had leased it from the householder before he went away. The conduct of the husbandmen towards the householder's slaves portrays the behaviour of the Jewish people and the religious leaders in particular towards the prophets and now towards Christ. The treatment of God's prophets by the Jews pointedly illustrates this parable.

rwp@Matthew:21:38 @{Take his inheritance} (\sch“men tˆn klˆronomian autou\). Ingressive aorist active subjunctive (hortatory, volitive) of \ech“\. Let us get his inheritance.

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

rwp@Matthew:21:45 @{Perceived} (\egn“san\). Ingressive second aorist active of \gin“sk“\. There was no mistaking the meaning of these parables. The dullest could see the point.

rwp@Matthew:22:3 @{To call them that were bidden} (\kalesai tous keklˆmenous\). "Perhaps an unconscious play on the words, lost in both A.V. and Rev., {to call the called}" (Vincent). It was a Jewish custom to invite a second time the already invited (Esther:5:8; strkjv@6:14|). The prophets of old had given God's invitation to the Jewish people. Now the Baptist and Jesus had given the second invitation that the feast was ready. {And they would not come} (\kai ouk ˆthelon elthein\). This negative imperfect characterizes the stubborn refusal of the Jewish leaders to accept Jesus as God's Son (John:1:11|). This is "The Hebrew Tragedy" (Conder).

rwp@Matthew:22:4 @{My dinner} (\to ariston mou\). It is breakfast, not dinner. In strkjv@Luke:14:12| both \ariston\ (breakfast) and \deipnon\ (dinner) are used. This noon or midday meal, like the French breakfast at noon, was sometimes called \deipnon mesˆmbrinon\ (midday dinner or luncheon). The regular dinner (\deipnon\) came in the evening. The confusion arose from applying \ariston\ to the early morning meal and then to the noon meal (some not eating an earlier meal). In strkjv@John:21:12,15| \arista“\ is used of the early morning meal, "Break your fast" (\aristˆsate\). When \ariston\ was applied to luncheon, like the Latin _prandium_, \akratisma\ was the term for the early breakfast. {My fatlings} (\ta sitista\). Verbal from \sitiz“\, to feed with wheat or other grain, to fatten. Fed-up or fatted animals.

rwp@Matthew:22:12 @{Not having a wedding-garment} (\mˆ ech“n enduma gamou\). \Mˆ\ is in the _Koin‚_ the usual negative with participles unless special emphasis on the negative is desired as in \ouk endedumenon\. There is a subtle distinction between \mˆ\ and \ou\ like our subjective and objective notions. Some hold that the wedding-garment here is a portion of a lost parable separate from that of the Wedding Feast, but there is no evidence for that idea. Wunsche does report a parable by a rabbi of a king who set no time for his feast and the guests arrived, some properly dressed waiting at the door; others in their working clothes did not wait, but went off to work and, when the summons suddenly came, they had no time to dress properly and were made to stand and watch while the others partook of the feast.

rwp@Matthew:22:14 @{For many are called, but few chosen} (\polloi gar eisin klˆtoi oligoi de eklektoi\). This crisp saying of Christ occurs in various connections. He evidently repeated many of his sayings many times as every teacher does. There is a distinction between the called (\klˆtoi\) and the chosen (\eklektoi\) called out from the called.

rwp@Matthew:22:16 @{Their disciples} (\tous mathˆtas aut“n\). Students, pupils, of the Pharisees as in strkjv@Mark:2:18|. There were two Pharisaic theological seminaries in Jerusalem (Hillel, Shammai). {The Herodians} (\t“n Her“idian“n\). Not members of Herod's family or Herod's soldiers, but partisans or followers of Herod. The form in \-ianos\ is a Latin termination like that in \Christianos\ (Acts:11:26|). Mentioned also in strkjv@Mark:3:6| combining with the Pharisees against Jesus. {The person of men} (\pros“pon anthr“p“n\). Literally, face of men. Paying regard to appearance is the sin of partiality condemned by James (James:2:1,9|) when \pros“polˆmpsia, pros“polˆmptein\ are used, in imitation of the Hebrew idiom. This suave flattery to Jesus implied "that Jesus was a reckless simpleton" (Bruce).

rwp@Matthew:22:34 @{He had put the Sadducees to silence} (\ephim“sen tous Saddoukaious\). Muzzled the Sadducees. The Pharisees could not restrain their glee though they were joining with the Sadducees in trying to entrap Jesus. {Gathered themselves together} (\sunˆchthˆsan epi to auto\). First aorist passive, were gathered together. \Epi to auto\ explains more fully \sun-\. See also strkjv@Acts:2:47|. "Mustered their forces" (Moffatt).

rwp@Matthew:22:36 @{The great commandment in the law} (\entolˆ megalˆ en t“i nom“i\). The positive adjective is sometimes as high in rank as the superlative. See \megas\ in strkjv@Matthew:5:19| in contrast with \elachistos\. The superlative \megistos\ occurs in the N.T. only in strkjv@2Peter:1:4|. Possibly this scribe wishes to know which commandment stood first (Mark:12:28|) with Jesus. "The scribes declared that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year, the total being 613, the number of letters in the Decalogue" (Vincent). But Jesus cuts through such pettifogging hair-splitting to the heart of the problem.

rwp@Matthew:22:42 @{The Christ} (\tou Christou\). The Messiah, of course, not Christ as a proper name of Jesus. Jesus here assumes that strkjv@Psalms:110| refers to the Messiah. By his pungent question about the Messiah as David's son and Lord he really touches the problem of his Person (his Deity and his Humanity). Probably the Pharisees had never faced that problem before. They were unable to answer.

rwp@Matthew:23:2 @{Sit on Moses' seat} (\epi tˆs M“use“s kathedras ekathisan\). The gnomic or timeless aorist tense, \ekathisan\, not the aorist "for" the perfect. The "seat of Moses" is a brief form for the chair of the professor whose function it is to interpret Moses. "The heirs of Moses' authority by an unbroken tradition can deliver _ex cathedra_ pronouncements on his teaching" (McNeile).

rwp@Matthew:23:5 @{To be seen of men} (\pros to theathˆnai tois anthr“pois\). See strkjv@6:1| where this same idiom occurs. Ostentation regulates the conduct of the rabbis. {Phylacteries} (\phulaktˆria\). An adjective from \phulaktˆr, phulass“\ (to guard). Songs:a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore \tephillin\ or prayer-fillets, small leather cases with four strips of parchment on which were written the words of strkjv@Exodus:13:1-10,11-16; strkjv@Deuteronomy:6:4-9; strkjv@11:13-21|. They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the _tephillin_" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These _tephillin_ "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile). "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil. {Enlarge the borders} (\megalunousin ta kraspeda\). In strkjv@9:20| we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to strkjv@Numbers:15:38|. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on ¯9:20|). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).

rwp@Matthew:23:7 @{Salutations} (\aspasmous\). The ordinary courtiers were coveted because in public. They had an itch for notice. There are occasionally today ministers who resent it if they are not called upon to take part in the services at church. They feel that their ministerial dignity has not been recognized.

rwp@Matthew:23:8 @{But be not ye called Rabbi} (\humeis de mˆ klˆthˆte Rabbei\). An apparent aside to the disciples. Note the emphatic position of \humeis\. Some even regard verses 8-10| as a later addition and not part of this address to the Pharisees, but the apostles were present. Euthymius Zigabenus says: "Do not seek to be called (ingressive aorist subjunctive), if others call you this it will not be your fault." This is not far from the Master's meaning. Rabbi means "my great one," "my Master," apparently a comparatively new title in Christ's time.

rwp@Matthew:23:10 @{Masters} (\kathˆgˆtai\). This word occurs here only in the N.T. It is found in the papyri for teacher (Latin, _doctor_). It is the modern Greek word for professor. "While \didaskalos\ represents \Rab\, \kathˆgˆtes\ stands for the more honourable \Rabban, -b“n\" (McNeile). Dalman (_Words of Jesus_, p. 340) suggests that the same Aramaic word may be translated by either \didaskalos\ or \kathˆgˆtes\. {The Christ} (\ho Christos\). The use of these words here by Jesus like "Jesus Christ" in his Prayer (John:17:3|) is held by some to show that they were added by the evangelist to what Jesus actually said, since the Master would not have so described himself. But he commended Peter for calling him "the Christ the Son of the living God" (Matthew:16:16f.|). We must not empty the consciousness of Jesus too much.

rwp@Matthew:23:12 @{Exalt himself} (\hups“sei heauton\). Somewhat like strkjv@18:4; strkjv@20:26|. Given by Luke in other contexts (14:11; strkjv@18:14|). Characteristic of Christ.

rwp@Matthew:23:15 @{Twofold more a son of hell than yourselves} (\huion geennˆs diploteron h–m“n\). It is a convert to Pharisaism rather than Judaism that is meant by "one proselyte" (\hena prosˆluton\), from \proserchomai\, newcomers, aliens. There were two kinds of proselytes: of the gate (not actual Jews, but God-fearers and well-wishers of Judaism, like Cornelius), of righteousness who received circumcision and became actual Jews. But a very small per cent of the latter became Pharisees. There was a Hellenistic Jewish literature (Philo, Sibylline Oracles, etc.) designed to attract Gentiles to Judaism. But the Pharisaic missionary zeal (compass, \periagˆte\, go around) was a comparative failure. And success was even worse, Jesus says with pitiless plainness. The "son of Gehenna" means one fitted for and so destined for Gehenna. "The more converted the more perverted" (H.J. Holtzmann). The Pharisees claimed to be in a special sense sons of the kingdom (Matthew:8:12|). They were more partisan than pious. \Diplous\ (twofold, double) is common in the papyri. The comparative here used, as if from \diplos\, appears also in Appian. Note the ablative of comparison h–m“n. It was a withering thrust.

rwp@Matthew:23:23 @{Ye tithe} (\apodekatoute\). The tithe had to be paid upon "all the increase of thy seed" (Deuteronomy:14:22; strkjv@Leviticus:27:30|). The English word tithe is tenth. These small aromatic herbs, mint (\to hˆduosmon\, sweet-smelling), anise or dill (\anˆthon\), cummin (\kuminon\, with aromatic seeds), show the Pharisaic scrupulous conscientiousness, all marketable commodities. "The Talmud tells of the ass of a certain Rabbi which had been so well trained as to refuse corn of which the tithes had not been taken" (Vincent). {These ye ought} (\tauta edei\). Jesus does not condemn tithing. What he does condemn is doing it to the neglect of the {weightier matters} (\ta barutera\). The Pharisees were externalists; cf. strkjv@Luke:11:39-44|.

rwp@Matthew:23:29 @{The tombs of the prophets} (\tous taphous t“n prophˆt“n\). Cf. strkjv@Luke:11:48-52|. They were bearing witness against themselves (\heautois\, verse 31|) to "the murder-taint in your blood" (Allen). "These men who professed to be so distressed at the murdering of the Prophets, were themselves compassing the death of Him who was far greater than any Prophet" (Plummer). There are four monuments called Tombs of the Prophets (Zechariah, Absalom, Jehoshaphat, St. James) at the base of the Mount of Olives. Some of these may have been going up at the very time that Jesus spoke. In this seventh and last woe Jesus addresses the Jewish nation and not merely the Pharisees.

rwp@Matthew:23:33 @{Ye serpents, ye offspring of vipers} (\opheis gennˆmata echidn“n\). These blistering words come as a climax and remind one of the Baptist (3:17|) and of the time when the Pharisees accused Jesus of being in league with Beelzebub (12:34|). They cut to the bone like whip-cords. {How shall ye escape} (\p“s phugˆte\). Deliberate subjunctive. There is a curse in the Talmud somewhat like this: "Woe to the house of Annas! Woe to their serpent-like hissings."

rwp@Matthew:24:1 @{Went out from the temple} (\exelth“n apo tou hierou\). All the discourses since strkjv@Matthew:21:23| have been in the temple courts (\hieron\, the sacred enclosure). But now Jesus leaves it for good after the powerful denunciation of the scribes and Pharisees in chapter 23. His public teaching is over. It was a tragic moment. As he was going out (\eporeueto\, descriptive imperfect) the disciples, as if to relieve the thought of the Master came to him (\prosˆlthon\) to show (\epideixai\, ingressive aorist infinitive) the buildings of the temple (\tas oikodomas tou hierou\). They were familiar to Jesus and the disciples, but beautiful like a snow mountain (Josephus, _Wars_ V,5,6), the monument that Herod the Great had begun and that was not yet complete (John:2:20|). Great stones were there of polished marble.

rwp@Matthew:24:3 @{As he sat} (\kathˆmenou\). Genitive absolute. Picture of Jesus sitting on the Mount of Olives looking down on Jerusalem and the temple which he had just left. After the climb up the mountain four of the disciples (Peter, James, John, Andrew) come to Jesus with the problem raised by his solemn words. They ask these questions about the destruction of Jerusalem and the temple, his own second coming (\parousia\, presence, common in the papyri for the visit of the emperor), and the end of the world. Did they think that they were all to take place simultaneously? There is no way to answer. At any rate Jesus treats all three in this great eschatological discourse, the most difficult problem in the Synoptic Gospels. Many theories are advanced that impugn the knowledge of Jesus or of the writers or of both. It is sufficient for our purpose to think of Jesus as using the destruction of the temple and of Jerusalem which did happen in that generation in A.D. 70, as also a symbol of his own second coming and of the end of the world (\sunteleias tou ai“nos\) or consummation of the age. In a painting the artist by skilful perspective may give on the same surface the inside of a room, the fields outside the window, and the sky far beyond. Certainly in this discourse Jesus blends in apocalyptic language the background of his death on the cross, the coming destruction of Jerusalem, his own second coming and the end of the world. He now touches one, now the other. It is not easy for us to separate clearly the various items. It is enough if we get the picture as a whole as it is here drawn with its lessons of warning to be ready for his coming and the end. The destruction of Jerusalem came as he foretold. There are some who would date the Synoptic Gospels after A.D. 70 in order to avoid the predictive element involved in the earlier date. But that is to limit the fore-knowledge of Jesus to a merely human basis. The word \parousia\ occurs in this chapter alone (3,27,37,39|) in the Gospels, but often in the Epistles, either of presence as opposed to absence (Phillipians:2:12|) or the second coming of Christ (2Thessalonians:2:1|).

rwp@Matthew:24:5 @{In my name} (\epi t“i onomati mou\). They will arrogate to themselves false claims of Messiahship in (on the basis of) the name of Christ himself. Josephus (_Wars_ VI, 54) gives there false Christs as one of the reasons for the explosion against Rome that led to the city's destruction. Each new hero was welcomed by the masses including Barcochba. "I am the Messiah," each would say. Forty odd years ago two men in Illinois claimed to be Messiah, each with followers (Schlatter, Schweinfurth). In more recent years Mrs. Annie Besant has introduced a theosophical Messiah and Mrs. Eddy made claims about herself on a par with those of Jesus.

rwp@Matthew:24:6 @{See that ye be not troubled} (\horate mˆ throeisthe\). Asyndeton here with these two imperatives as strkjv@Mark:8:15| \orate blepete\ (Robertson, _Grammar_, p. 949). Look out for the wars and rumours of wars, but do not be scared out of your wits by them. \Throe“\ means to cry aloud, to scream, and in the passive to be terrified by an outcry. Paul uses this very verb (\mˆde throeisthai\) in strkjv@2Thessalonians:2:2| as a warning against excitement over false reports that he had predicted the immediate second coming of Christ. {But the end is not yet} (\all' oup“ estin to telos\). It is curious how people overlook these words of Jesus and proceed to set dates for the immediate end. That happened during the Great War and it has happened since.

rwp@Matthew:24:9 @{Ye shall be hated} (\esesthe misoumenoi\). Periphrastic future passive to emphasize the continuous process of the linear action. For tribulation (\thlipsin\ see strkjv@13:21|), a word common in the Acts, Epistles, and Apocalypse for the oppression (pressure) that the Christians received. {For my name's sake} (\dia to onoma mou\). The most glorious name in the world today, but soon to be a byword of shame (Acts:5:41|). The disciples would count it an honour to be dishonoured for the Name's sake.

rwp@Matthew:24:16 @{Flee unto the mountains} (\pheuget“san eis ta orˆ\). The mountains east of the Jordan. Eusebius (_H.E._ iii,5,3) says that the Christians actually fled to Pella at the foot of the mountains about seventeen miles south of the Sea of Galilee. They remembered the warning of Jesus and fled for safety.

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

rwp@Matthew:24:23 @{Lo, here is the Christ, or here} (\idou h“de ho Christos ˆ h“de\). The false prophets (24:11|) create the trouble and now false Christs (\pseudo-Christoi\, verse 24|) offer a way out of these troubles. The deluded victims raise the cries of "Lo, here," when these false Messiahs arise with their panaceas for public ills (political, religious, moral, and spiritual).

rwp@Matthew:24:24 @{Great signs and wonders} (\sˆmeia megala kai terata\). Two of the three words so often used in the N.T. about the works (\erga\) of Jesus, the other being \dunameis\ (powers). They often occur together of the same work (John:4:48; strkjv@Acts:2:22; strkjv@4:30; strkjv@2Corinthians:12:12; strkjv@Hebrews:2:4|). \Teras\ is a wonder or prodigy, \dunamis\, a mighty work or power, \sˆmeion\, a sign of God's purpose. Miracle (\miraculum\) presents only the notion of wonder or portent. The same deed can be looked at from these different angles. But the point to note here is that mere "signs and wonders" do not of themselves prove the power of God. These charlatans will be so skilful that they will, {if possible} (\ei dunaton\), lead astray the very elect. The implication is that it is not possible. People become excited and are misled and are unable to judge of results. Often it is _post hoc, sed non propter hoc_. Patent-medicine men make full use of the credulity of people along this line as do spiritualistic mediums. Sleight-of-hand men can deceive the unwary.

rwp@Matthew:24:28 @{Carcase} (\pt“ma\). As in strkjv@14:12|, the corpse. Originally a fallen body from \pipt“\, to fall, like Latin _cadaver_ from _cado_, to fall. The proverb here as in strkjv@Luke:17:37|, is like that in strkjv@Job:39:30; strkjv@Proverbs:30:17|. {Eagles} (\aetoi\). Perhaps the griffon vulture, larger than the eagle, which (Aristotle) was often seen in the wake of an army and followed Napoleon's retreat from Russia.

rwp@Matthew:24:30 @{The sign of the Son of Man in heaven} (\to sˆmeion tou huiou tou anthr“pou en ouran“i\). Many theories have been suggested like the cross in the sky, etc. Bruce sees a reference to strkjv@Daniel:7:13| "one like the Son of man" and holds that Christ himself is the sign in question (the genitive of apposition). This is certainly possible. It is confirmed by the rest of the verse: "They shall see the Son of man coming." See strkjv@Matthew:16:27; strkjv@26:64|. The Jews had repeatedly asked for such a sign (Broadus) as in strkjv@Matthew:12:38; strkjv@16:1; strkjv@John:2:18|.

rwp@Matthew:24:32 @{Putteth forth its leaves} (\ta phulla ekphuˆi\). Present active subjunctive according to Westcott and Hort. If accented \ekphuˆi\ (last syllable), it is second aorist passive subjunctive (Erasmus).

rwp@Matthew:24:44 @{That ye think not} (\hˆi ou dokeite h“rƒi\). It is useless to set the day and hour for Christ's coming. It is folly to neglect it. This figure of the thief will be used also by Paul concerning the unexpectedness of Christ's second coming (1Thessalonians:5:2|). See also strkjv@Matthew:24:50| for the unexpectedness of the coming with punishment for the evil servant.

rwp@Matthew:24:48 @{My lord tarrieth} (\chronizei mou ho kurios\). That is the temptation and to give way to indulge in fleshly appetites or to pride of superior intellect. Within a generation scoffers will be asking where is the promise of the coming of Christ (2Peter:3:4|). They will forget that God's clock is not like our clock and that a day with the Lord may be a thousand years or a thousand years as one day (2Peter:3:8|).

rwp@Matthew:25:5 @{They all slumbered and slept} (\enustaxan pƒsai kai ekatheudon\). They dropped off to sleep, nodded (ingressive aorist) and then went on sleeping (imperfect, linear action), a vivid picture drawn by the difference in the two tenses. Many a preacher has seen this happen while he is preaching.

rwp@Matthew:25:6 @{There is a cry} (\kraugˆ gegonen\). A cry has come. Dramatic use of the present perfect (second perfect active) indicative, not the perfect for the aorist. It is not \estin\, but \gegonen\ which emphasizes the sudden outcry which has rent the air. The very memory of it is preserved by this tense with all the bustle and confusion, the rushing to the oil-venders. {Come ye forth to meet him} (\exerchesthe eis apantˆsin\). Or, Go out for meeting him, dependent on whether the cry comes from outside the house or inside the house where they were sleeping because of the delay. It was a ceremonial salutation neatly expressed by the Greek phrase.

rwp@Matthew:25:8 @{Are going out} (\sbennuntai\). Present middle indicative of linear action, not punctiliar or aoristic. When the five foolish virgins lit their lamps, they discovered the lack of oil. The sputtering, flickering, smoking wicks were a sad revelation. "And _perhaps_ we are to understand that there is something in the coincidence of the lamps going out just as the Bridegroom arrived. Mere outward religion is found to have no illuminating power" (Plummer).

rwp@Matthew:25:9 @{Peradventure there will not be enough for us and you} (\mˆpote ou mˆ arkesei hˆmŒn kai humŒn\). There is an elliptical construction here that is not easy of explanation. Some MSS. Aleph A L Z have \ouk\ instead of \ou mˆ\. But even so \mˆ pote\ has to be explained either by supplying an imperative like \ginesth“\ or by a verb of fearing like \phoboumetha\ (this most likely). Either \ouk\ or \ou mˆ\ would be proper with the futuristic subjunctive \arkesei\ (Moulton, _Prolegomena_, p. 192; Robertson, _Grammar_, pp. 1161,1174). "We are afraid that there is no possibility of there being enough for us both." This is a denial of oil by the wise virgins because there was not enough for both. "It was necessary to show that the foolish virgins could not have the consequences of their folly averted at the last moment" (Plummer). It is a courteous reply, but it is decisive. The compound Greek negatives are very expressive, \mˆpote--ou mˆ\.

rwp@Matthew:25:10 @{And while they went away} (\aperchomen“n de aut“n\). Present middle participle, genitive absolute, while they were going away, descriptive linear action. Picture of their inevitable folly. {Was shut} (\ekleisthˆ\). Effective aorist passive indicative, shut to stay shut.

rwp@Matthew:25:24 @{That had received the one talent} (\ho to talenton eilˆph“s\). Note the perfect active participle to emphasize the fact that he still had it. In verse 20| we have \ho--lab“n\ (aorist active participle). {I knew thee} (\egn“n se\). Second aorist active indicative. Experimental knowledge (\gin“sk“\) and proleptical use of \se\. {A hard man} (\sklˆros\). Harsh, stern, rough man, worse than \austˆros\ in strkjv@Luke:19:21|, grasping and ungenerous. {Where thou didst not scatter} (\hothen ou dieskorpisas\). But this scattering was the chaff from which wheat was winnowed, not the scattering of seed.

rwp@Matthew:25:26 @{Thou wicked and slothful servant} (\ponˆre doule kai oknˆre\). From \ponos\ (work, annoyance, disturbance, evil) and \okne“\ (to be slow, "poky," slothful). Westcott and Hort make a question out of this reply to the end of verse 26|. It is sarcasm.

rwp@Matthew:25:27 @{Thou oughtest therefore} (\edsi se oun\). His very words of excuse convict him. It was a necessity (\edei\) that he did not see. {The bankers} (\tois trapezeitais\). The benchers, money-changers, brokers, who exchanged money for a fee and who paid interest on money. Word common in late Greek. {I should have received back} (\eg“ ekomisamˆn an\). Conclusion of a condition of the second class (determined as unfulfilled). The condition is not expressed, but it is implied. "If you had done that." {With interest} (\sun tok“i\). Not with "usury" in the sense of extortion or oppression. Usury only means "use" in itself. The word is from \tikt“\, to bring forth. Compound interest at six per cent doubles the principal every twenty years. It is amazing how rapidly that piles up if one carries it on for centuries and millenniums. "In the early Roman Empire legal interest was eight per cent, but in usurious transactions it was lent at twelve, twenty-four, and even forty-eight" (Vincent). Such practices exist today in our cities. The Mosaic law did not allow interest in dealings between Hebrews, but only with strangers (Deuteronomy:23:19,20; strkjv@Psalms:15:5|).

rwp@Matthew:25:32 @{All the nations} (panta ta ethnˆ). Not just Gentiles, but Jews also. Christians and non-Christians. This program for the general judgment has been challenged by some scholars who regard it as a composition by the evangelist to exalt Christ. But why should not Christ say this if he is the Son of Man and the Son of God and realized it? A "reduced" Christ has trouble with all the Gospels, not merely with the Fourth Gospel, and no less with Q and Mark than with Matthew and Luke. This is a majestic picture with which to close the series of parables about readiness for the second coming. Here is the program when he does come. "I am aware that doubt is thrown on this passage by some critics. But the doubt is most wanton. Where is the second brain that could have invented anything so original and so sublime as vv. 35-40,42-45|?" (Sanday, _Life of Christ in Recent Research_, p. 128). {As the shepherd separates} (\h“sper ho poimˆn aphorizei\). A common figure in Palestine. The sheep are usually white and the goats black. There are kids (\eriph“n, eriphia\) which have grazed together. The goats devastate a field of all herbage. "Indeed they have extirpated many species of trees which once covered the hills" (Tristram, _Natural History of the Bible_, pp. 89f.). The shepherd stands at the gate and taps the sheep to go to the right and the goats to the left.

rwp@Matthew:25:36 @{Clothed me} (\periebalete me\). Second aorist middle indicative, cast something around me. {Visited me} (\epeskepsasthe me\). Looked after, came to see. Our "visit" is from Latin _viso, video_. Cf. our English "go to see."

rwp@Matthew:25:40 @{Ye did it unto me} (\emoi epoiˆsate\). Dative of personal interest. Christ identifies himself with the needy and the suffering. This conduct is proof of possession of love for Christ and likeness to him.

rwp@Matthew:25:46 @{Eternal punishment} (\kolasin ai“nion\). The word \kolasin\ comes from \kolaz“\, to mutilate or prune. Hence those who cling to the larger hope use this phrase to mean age-long pruning that ultimately leads to salvation of the goats, as disciplinary rather than penal. There is such a distinction as Aristotle pointed out between \m“ria\ (vengeance) and \kolasis\. But the same adjective \ai“nios\ is used with \kolasin\ and \z“ˆn\. If by etymology we limit the scope of \kolasin\, we may likewise have only age-long \z“ˆn\. There is not the slightest indication in the words of Jesus here that the punishment is not coeval with the life. We can leave all this to the King himself who is the Judge. The difficulty to one's mind about conditional chastisement is to think how a life of sin in hell can be changed into a life of love and obedience. The word \ai“nios\ (from \ai“n\, age, \aevum, aei\) means either without beginning or without end or both. It comes as near to the idea of eternal as the Greek can put it in one word. It is a difficult idea to put into language. Sometimes we have "ages of ages" (\ai“nes t“n ai“n“n\).

rwp@Matthew:26:2 @{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:26:4 @{They took counsel together} (\sunebouleusanto\). Aorist middle indicative, indicating their puzzled state of mind. They have had no trouble in finding Jesus (John:11:57|). Their problem now is how to {take Jesus by subtilty and kill him} (\hina ton Iˆsoun dol“i kratˆsosin kai apoktein“sin\). The Triumphal Entry and the Tuesday debate in the temple revealed the powerful following that Jesus had among the crowds from Galilee.

rwp@Matthew:26:6 @{In the house of Simon the leper} (\en oikiƒi Sim“nos tou leprou\). Evidently a man who had been healed of his leprosy by Jesus who gave the feast in honour of Jesus. All sorts of fantastic theories have arisen about it. Some even identify this Simon with the one in strkjv@Luke:7:36ff.|, but Simon was a very common name and the details are very different. Some hold that it was Martha's house because she served (John:12:2|) and that Simon was either the father or husband of Martha, but Martha loved to serve and that proves nothing. Some identify Mary of Bethany with the sinful woman in strkjv@Luke:7| and even with Mary Magdalene, both gratuitous and groundless propositions. For the proof that Mary of Bethany, Mary Magdalene, and the sinful woman of strkjv@Luke:7| are all distinct see my _Some Minor Characters in the New Testament_. John (John:12:1|) apparently locates the feast six days before the passover, while Mark (Mark:14:3|) and Matthew (26:6|) seem to place it on the Tuesday evening (Jewish Wednesday) just two days before the passover meal. It is possible that John anticipates the date and notes the feast at Bethany at this time because he does not refer to Bethany again. If not, the order of Mark must be followed. According to the order of Mark and Matthew, this feast took place at the very time that the Sanhedrin was plotting about the death of Jesus (Mark:14:1f.|).

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

rwp@Matthew:26:17 @{To eat the passover} (\phagein to pascha\). There were two feasts rolled into one, the passover feast and the feast of unleavened bread. Either name was employed. Here the passover meal is meant, though in strkjv@John:18:28| it is probable that the passover feast is referred to as the passover meal (the last supper) had already been observed. There is a famous controversy on the apparent disagreement between the Synoptic Gospels and the Fourth Gospel on the date of this last passover meal. My view is that the five passages in John (John:13:1f.,27; strkjv@18:28; strkjv@19:14,31|) rightly interpreted agree with the Synoptic Gospels (Matthew:26:17,20; strkjv@Mark:14:12,17; strkjv@Luke:22:7,14|) that Jesus ate the passover meal at the regular time about 6 P.M. beginning of 15 Nisan. The passover lamb was slain on the afternoon of 14 Nisan and the meal eaten at sunset the beginning of 15 Nisan. According to this view Jesus ate the passover meal at the regular time and died on the cross the afternoon of 15 Nisan. See my _Harmony of the Gospels for Students of the Life of Christ_, pp.279-284. The question of the disciples here assumes that they are to observe the regular passover meal. Note the deliberative subjunctive (\hetoimas“men\) after \theleis\ with \hina\. For the asyndeton see Robertson, _Grammar_, p. 935.

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:26:23 @{He that dipped} (\ho embapsas\). They all dipped their hands, having no knives, forks, or spoons. The aorist participle with the article simply means that the betrayer is the one who dips his hand in the dish (\en t“i trubli“i\) or platter with the broth of nuts and raisins and figs into which the bread was dipped before eating. It is plain that Judas was not recognized by the rest as indicated by what Jesus has said. This language means that one of those who had eaten bread with him had violated the rights of hospitality by betraying him. The Arabs today are punctilious on this point. Eating one's bread ties your hands and compels friendship. But Judas knew full well as is shown in verse 25| though the rest apparently did not grasp it.

rwp@Matthew:26:28 @{The Covenant} (\tˆs diathˆkˆs\). The adjective \kainˆs\ in Textus Receptus is not genuine. The covenant is an agreement or contract between two (\dia, duo, thˆke\, from \tithˆmi\). It is used also for will (Latin, _testamentum_) which becomes operative at death (Hebrews:9:15-17|). Hence our _New Testament_. Either covenant or will makes sense here. Covenant is the idea in strkjv@Hebrews:7:22; strkjv@8:8| and often. In the Hebrew to make a covenant was to cut up the sacrifice and so ratify the agreement (Genesis:15:9-18|). Lightfoot argues that the word \diathˆke\ means covenant in the N.T. except in strkjv@Hebrews:9:15-17|. Jesus here uses the solemn words of strkjv@Exodus:24:8| "the blood of the covenant" at Sinai. "My blood of the covenant" is in contrast with that. This is the New Covenant of strkjv@Jeremiah:31; strkjv@Hebrews:8|. {Which is shed for many} (\to peri poll“n ekchunnomenon\). A prophetic present passive participle. The act is symbolized by the ordinance. Cf. the purpose of Christ expressed in strkjv@20:28|. There \anti\ and here \peri\. {Unto remission of sins} (\eis aphesin hamarti“n\). This clause is in Matthew alone but it is not to be restricted for that reason. It is the truth. This passage answers all the modern sentimentalism that finds in the teaching of Jesus only pious ethical remarks or eschatological dreamings. He had the definite conception of his death on the cross as the basis of forgiveness of sin. The purpose of the shedding of his blood of the New Covenant was precisely to remove (forgive) sins.

rwp@Matthew:26:29 @{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:26:33 @{I will never be offended} (\eg“ oudepote skandalisthˆsomai\). "Made to stumble," not "offended." Volitive future passive indicative. Peter ignored the prophecy of the resurrection of Jesus and the promised meeting in Galilee (32|). The quotation from strkjv@Zechariah:13:7| made no impression on him. He was intent on showing that he was superior to "all" the rest. Judas had turned traitor and all were weak, Peter in particular, little as he knew it. Songs:Jesus has to make it plainer by pointing out "this night" as the time (34|). {Before the cock crows} (\prin alektora ph“nˆsai\). No article in the Greek, "before a cock crow." Mark (Mark:14:30|) says that Peter will deny Jesus thrice before the cock crows twice. When one cock crows in the morning, others generally follow. The three denials lasted over an hour. Some scholars hold that chickens were not allowed in Jerusalem by the Jews, but the Romans would have them.

rwp@Matthew:26:37 @{He took with him} (\paralab“n\). Taking along, by his side (\para-\), as a mark of special favour and privilege, instead of leaving this inner circle of three (Peter, James, and John) with the other eight. The eight would serve as a sort of outer guard to watch by the gate of the garden for the coming of Judas while the three would be able to share the agony of soul already upon Jesus so as at least to give him some human sympathy which he craved as he sought help from the Father in prayer. These three had been with Jesus on the Mount of Transfiguration and now they are with him in this supreme crisis. The grief of Christ was now severe. The word for {sore troubled} (\adˆmonein\) is of doubtful etymology. There is an adjective \adˆmos\ equal to \apodˆmos\ meaning "not at home," "away from home," like the German _unheimisch, unheimlich_. But whatever the etymology, the notion of intense discomfort is plain. The word \adˆmonein\ occurs in P.Oxy. II, 298,456 of the first century A.D. where it means "excessively concerned." See strkjv@Phillipians:2:26| where Paul uses it of Epaphroditus. Moffatt renders it here "agitated." The word occurs sometimes with \apore“\ to be at a loss as to which way to go. The _Braid Scots_ has it "sair putten-aboot." Here Matthew has also "to be sorrowful" (\lupeisthai\), but Mark (Mark:14:33|) has the startling phrase {greatly amazed and sore troubled} (\ekthambeisthai kai adˆmonein\), a "feeling of terrified surprise."

rwp@Matthew:26:39 @{He went forward a little} (\proelth“n mikron\). As if he could not fight the battle in their immediate presence. He was on his face, not on his knees (McNeile). {This cup} (\to potˆrion touto\). The figure can mean only the approaching death. Jesus had used it of his coming death when James and John came to him with their ambitious request, "the cup which I am about to drink" (Matthew:20:22|). But now the Master is about to taste the bitter dregs in the cup of death for the sin of the world. He was not afraid that he would die before the Cross, though he instinctively shrank from the cup, but instantly surrendered his will to the Father's will and drank it to the full. Evidently Satan tempted Christ now to draw back from the Cross. Here Jesus won the power to go on to Calvary.

rwp@Matthew:26:41 @{Watch and pray} (\grˆgoreite kai proseuchesthe\). Jesus repeats the command of verse 38| with the addition of prayer and with the warning against the peril of temptation. He himself was feeling the worst of all temptations of his earthly life just then. He did not wish then to enter such temptation (\peirasmon\, here in this sense, not mere trial). Thus we are to understand the prayer in strkjv@Matthew:6:13| about leading (being led) into temptation. Their failure was due to weakness of the flesh as is often the case. {Spirit} (\pneuma\) here is the moral life (\intellect, will, emotions\) as opposed to the flesh (cf. strkjv@Isaiah:31:3; strkjv@Romans:7:25|). {Except I drink it} (\ean mˆ auto pi“\). Condition of the third class undetermined, but with likelihood of determination, whereas {if this cannot pass away} (\ei ou dunatai touto parelthein\) is first-class condition, determined as fulfilled, assumed to be true. This delicate distinction accurately presents the real attitude of Jesus towards this subtle temptation.

rwp@Matthew:26:45 @{Sleep on now and take your rest} (\katheudete loipon kai anapauesthe\). This makes it "mournful irony" (Plummer) or reproachful concession: "Ye may sleep and rest indefinitely so far as I am concerned; I need no longer your watchful interest" (Bruce). It may be a sad query as Goodspeed: "Are you still sleeping and taking your rest?" Songs:Moffatt. This use of \loipon\ for now or henceforth is common in the papyri. {The hour is at hand} (\ˆggiken hˆ h“ra\). Time for action has now come. They have missed their chance for sympathy with Jesus. He has now won the victory without their aid. "The Master's time of weakness is past; He is prepared to face the worst" (Bruce). {Is betrayed} (\paradidotai\). Futuristic present or inchoative present, the first act in the betrayal is at hand. Jesus had foreseen his "hour" for long and now he faces it bravely.

rwp@Matthew:26:46 @{He is at hand} (\ˆggiken\). The same verb and tense used of the hour above, present perfect active of \eggiz“\, to draw near, the very form used by John the Baptist of the coming of the kingdom of heaven (Matthew:3:2|). Whether Jesus heard the approach of the betrayer with the crowd around him or saw the lights or just felt the proximity of the traitor before he was there (J. Weiss), we do not know and it matters little. The scene is pictured as it happened with lifelike power.

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:26:52 @{Put up again thy sword} (\apostrepson tˆn machairan sou\). Turn back thy sword into its place. It was a stern rebuke for Peter who had misunderstood the teaching of Jesus in strkjv@Luke:22:38| as well as in strkjv@Matthew:5:39| (cf. strkjv@John:18:36|). The reason given by Jesus has had innumerable illustrations in human history. The sword calls for the sword. Offensive war is here given flat condemnation. The Paris Pact of 1928 (the Kellogg Treaty) is certainly in harmony with the mind of Christ. The will to peace is the first step towards peace, the outlawing of war. Our American cities are often ruled by gangsters who kill each other off.

rwp@Matthew:26:55 @{As against a robber} (\h“s epi lˆistˆn\). As a robber, not as a thief, but a robber hiding from justice. He will be crucified between two robbers and on the very cross planned for their leader, Barabbas. They have come with no warrant for any crime, but with an armed force to seize Jesus as if a highway robber. Jesus reminds them that he used to sit (imperfect, \ekathezomˆn\) in the temple and teach. But he sees God's purpose in it all for the prophets had foretold his "cup." The desertion of Jesus by the disciples followed this rebuke of the effort of Peter. Jesus had surrendered. Songs:they fled.

rwp@Matthew:26:65 @{He hath spoken blasphemy} (\eblasphˆmˆsen\). There was no need of witnesses now, for Jesus had incriminated himself by claiming under oath to be the Messiah, the Son of God. Now it would not be blasphemy for the real Messiah to make such a claim, but it was intolerable to admit that Jesus could be the Messiah of Jewish hope. At the beginning of Christ's ministry he occasionally used the word Messiah of himself, but he soon ceased, for it was plain that it would create trouble. The people would take it in the sense of a political revolutionist who would throw off the Roman yoke. If he declined that role, the Pharisees would have none of him for that was the kind of a Messiah that they desired. But the hour has now come. At the Triumphal Entry Jesus let the Galilean crowds hail him as Messiah, knowing what the effect would be. Now the hour has struck. He has made his claim and has defied the High Priest.

rwp@Matthew:26:66 @{He is worthy of death} (\enochos thanatou estin\). Held in the bonds of death (\en, ech“\) as actually guilty with the genitive (\thanatou\). The dative expresses liability as in strkjv@Matthew:5:21| (\tˆi krisei\) and as \eis\ and the accusative (Matthew:5:22|). They took the vote though it was at night and they no longer had the power of death since the Romans took it away from them. Death was the penalty of blasphemy (Leviticus:24:15|). But they enjoyed taking it as their answer to his unanswerable speeches in the temple that dreadful Tuesday a few days before. It was unanimous save that Joseph of Arimathea and Nicodemus did not agree. They were probably absent and not even invited as being under suspicion for being secret disciples of Christ.

rwp@Matthew:26:68 @{Thou Christ} (\Christe\). With definite sneer at his claims under oath in strkjv@26:63|. With uncontrolled glee and abandon like a lot of hoodlums these doctors of divinity insulted Jesus. They actually spat in his face, buffeted him on the neck (\ekolaphisan\, from \kolaphos\ the fist), and struck him in the face with the palms of their hands (\erapisan\, from \rapis\, a rod), all personal indignities after the legal injustice already done. They thus gave vent to their spite and hatred.

rwp@Matthew:26:75 @{Peter remembered} (\emnˆsthˆ ho Petros\). A small thing, but _magna circumstantia_ (Bengel). In a flash of lightning rapidity he recalled the words of Jesus a few hours before (Matthew:26:34|) which he had then scouted with the proud boast that "even if I must die with thee, yet will I not deny thee" (26:35|). And now this triple denial was a fact. There is no extenuation for the base denials of Peter. He had incurred the dread penalty involved in the words of Jesus in strkjv@Matthew:10:33| of denial by Jesus before the Father in heaven. But Peter's revulsion of feeling was as sudden as his sin. {He went out and wept bitterly} (\exelth“n ex“ eklausen pikr“s\). Luke adds that the Lord turned and looked upon Peter (Luke:22:61|). That look brought Peter back to his senses. He could not stay where he now was with the revilers of Jesus. He did not feel worthy or able to go openly into the hall where Jesus was. Songs:outside he went with a broken heart. The constative aorist here does not emphasize as Mark's imperfect does (Mark:14:72|, \eklaien\) the continued weeping that was now Peter's only consolation. The tears were bitter, all the more so by reason of that look of understanding pity that Jesus gave him. One of the tragedies of the Cross is the bleeding heart of Peter. Judas was a total wreck and Peter was a near derelict. Satan had sifted them all as wheat, but Jesus had prayed specially for Peter (Luke:22:31f.|). Will Satan show Peter to be all chaff as Judas was?

rwp@Matthew:27:3 @{Repented himself} (\metamelˆtheis\). Probably Judas saw Jesus led away to Pilate and thus knew that the condemnation had taken place. This verb (first aorist passive participle of \metamelomai\) really means to be sorry afterwards like the English word _repent_ from the Latin _repoenitet_, to have pain again or afterwards. See the same verb \metamelˆtheis\ in strkjv@Matthew:21:30| of the boy who became sorry and changed to obedience. The word does not have an evil sense in itself. Paul uses it of his sorrow for his sharp letter to the Corinthians, a sorrow that ceased when good came of the letter (2Corinthians:7:8|). But mere sorrow avails nothing unless it leads to change of mind and life (\metanoia\), the sorrow according to God (2Corinthians:7:9|). This sorrow Peter had when he wept bitterly. It led Peter back to Christ. But Judas had only remorse that led to suicide.

rwp@Matthew:27:7 @{The potter's field} (\tou agrou tou kerame“s\). Grotius suggests that it was a small field where potter's clay was obtained, like a brickyard (Broadus). Otherwise we do not know why the name exists. In strkjv@Acts:1:18| we have another account of the death of Judas by bursting open (possibly falling after hanging himself) after he obtained the field by the wages of iniquity. But it is possible that \ektˆsato\ there refers to the rabbinical use of _Korban_, that the money was still that of Judas though he was dead and so he really "acquired" the field by his blood-money.

rwp@Matthew:27:8 @{The field of blood} (\agros haimatos\). This name was attached to it because it was the price of blood and that is not inconsistent with strkjv@Acts:1:18f|. Today potter's field carries the idea here started of burial place for strangers who have no where else to lie (\eis taphˆn tois xenois\), probably at first Jews from elsewhere dying in Jerusalem. In strkjv@Acts:1:19| it is called {Aceldama} or {place of blood} (\ch“rion haimatos\) for the reason that Judas' blood was shed there, here because it was purchased by blood money. Both reasons could be true.

rwp@Matthew:27:11 @{Now Jesus stood before the governor} (\ho de Iˆsous estathˆ emprosthen tou hˆgemonos\). Here is one of the dramatic episodes of history. Jesus stood face to face with the Roman governor. The verb \estathˆ\, not \estˆ\ (second aorist active), is first aorist passive and can mean "was placed" there, but he stood, not sat. The term \hˆgem“n\ (from \hˆgeomai\, to lead) was technically a _legatus Caesaris_, an officer of the Emperor, more exactly procurator, ruler under the Emperor of a less important province than propraetor (as over Syria). The senatorial provinces like Achaia were governed by proconsuls. Pilate represented Roman law. {Art thou the King of the Jews?} (\Su ei ho basileus t“n Ioudai“n;\). This is what really mattered. Matthew does not give the charges made by the Sanhedrin (Luke:23:2|) nor the private interview with Pilate (John:18:28-32|). He could not ignore the accusation that Jesus claimed to be King of the Jews. Else he could be himself accused to Caesar for disloyalty. Rivals and pretenders were common all over the empire. Songs:here was one more. By his answer ({thou sayest}) Jesus confesses that he is. Songs:Pilate has a problem on his hands. What sort of a king does this one claim to be? {Thou} (\su\) the King of the Jews?

rwp@Matthew:27:17 @{Barabbas or Jesus which is called Christ?} (\Barabbƒn ˆ Iˆsoun ton legomenon Christon;\). Pilate was catching at straws or seeking any loophole to escape condemning a harmless lunatic or exponent of a superstitious cult such as he deemed Jesus to be, certainly in no political sense a rival of Caesar. The Jews interpreted "Christ" for Pilate to be a claim to be King of the Jews in opposition to Caesar, "a most unprincipled proceeding" (Bruce). Songs:he bethought him of the time-honoured custom at the passover of releasing to the people "a prisoner whom they wished" (\desmion hon ˆthelon\). No parallel case has been found, but Josephus mentions the custom (_Ant_. xx. 9,3). Barabbas was for some reason a popular hero, a notable (\episˆmon\), if not notorious, prisoner, leader of an insurrection or revolution (Mark:15:7|) probably against Rome, and so guilty of the very crime that they tried to fasten on Jesus who only claimed to be king in the spiritual sense of the spiritual kingdom. Songs:Pilate unwittingly pitted against each other two prisoners who represented the antagonistic forces of all time. It is an elliptical structure in the question, "whom do you wish that I release?" (\tina thelete apolus“;\), either two questions in one (asyndeton) or the ellipse of \hina\ before \apolus“\. See the same idiom in verse 21|. But Pilate's question tested the Jews as well as himself. It tests all men today. Some manuscripts add the name Jesus to Barabbas and that makes it all the sharper. Jesus Barabbas or Jesus Christ?

rwp@Matthew:27:19 @{His wife} (\hˆ gunˆ autou\). Poor Pilate was getting more entangled every moment as he hesitated to set Jesus free whom he knew to be free of any crime against Caesar. Just at the moment when he was trying to enlist the people in behalf of Jesus against the schemes of the Jewish leaders, his wife sent a message about her dream concerning Jesus. She calls Jesus "that righteous man" (\t“i dikai“i ekein“i\) and her psychical sufferings increased Pilate's superstitious fears. Tradition names her Procla and even calls her a Christian which is not probable. But it was enough to unnerve the weak Pilate as he sat on the judgment-seat (\epi tou bˆmatos\) up over the pavement.

rwp@Matthew:27:20 @{Persuaded} (\epeisan\). The chief priests (Sadducees) and elders (Pharisees) saw the peril of the situation and took no chances. While Pilate wavered in pressing the question, they used all their arts to get the people to "ask for themselves" (\aitˆs“ntai\, indirect middle ingressive aorist subjunctive) and to choose Barabbas and not Jesus.

rwp@Matthew:27:22 @{What then shall I do unto Jesus which is called Christ?} (\ti oun poiˆs“ Iˆsoun ton legomenon Christon;\). They had asked for Barabbas under the tutelage of the Sanhedrin, but Pilate pressed home the problem of Jesus with the dim hope that they might ask for Jesus also. But they had learned their lesson. Some of the very people who shouted "Hosannah" on the Sunday morning of the Triumphal Entry now shout {Let him be crucified} (\staur“thˆt“\). The tide has now turned against Jesus, the hero of Sunday, now the condemned criminal of Friday. Such is popular favour. But all the while Pilate is shirking his own fearful responsibility and trying to hide his own weakness and injustice behind popular clamour and prejudice.

rwp@Matthew:27:25 @{His blood be upon us and upon our children} (\to haima autou kai epi ta tekna hˆm“n\). These solemn words do show a consciousness that the Jewish people recognized their guilt and were even proud of it. But Pilate could not wash away his own guilt that easily. The water did not wash away the blood of Jesus from his hands any more than Lady Macbeth could wash away the blood-stains from her lily-white hands. One legend tells that in storms on Mt. Pilatus in Switzerland his ghost comes out and still washes his hands in the storm-clouds. There was guilt enough for Judas, for Caiaphas and for all the Sanhedrin both Sadducees and Pharisees, for the Jewish people as a whole (\pas ho laos\), and for Pilate. At bottom the sins of all of us nailed Jesus to the Cross. This language is no excuse for race hatred today, but it helps explain the sensitiveness between Jew and Christians on this subject. And Jews today approach the subject of the Cross with a certain amount of prejudice.

rwp@Matthew:27:27 @{Into the palace} (\eis to prait“rion\). In Rome the praetorium was the camp of the praetorian (from praetor) guard of soldiers (Phillipians:1:13|), but in the provinces it was the palace in which the governor resided as in strkjv@Acts:23:35| in Caesarea. Songs:here in Jerusalem Pilate ordered Jesus and all the band or cohort (\holˆn tˆn speiran\) of soldiers to be led into the palace in front of which the judgment-seat had been placed. The Latin _spira_ was anything rolled into a circle like a twisted ball of thread. These Latin words are natural here in the atmosphere of the court and the military environment. The soldiers were gathered together for the sport of seeing the scourging. These heathen soldiers would also enjoy showing their contempt for the Jews as well as for the condemned man.

rwp@Matthew:27:28 @{A scarlet robe} (\chlamuda kokkinˆn\). A kind of short cloak worn by soldiers, military officers, magistrates, kings, emperors (2Macc. strkjv@12:35; Josephus, _Ant_. V. 1,10), a soldier's _sagum_ or scarf. Carr (_Cambridge Gk. Test._) suggests that it may have been a worn-out scarf of Pilate's. The scarlet colour (\kokkinˆn\) was a dye derived from the female insect (\kermes\) which gathered on the \ilex coccifera\ found in Palestine. These dried clusters of insects look like berries and form the famous dye. The word occurs in Plutarch, Epictetus, Herodas, and late papyri besides the Septuagint and New Testament. Mark (Mark:15:17|) has "purple" (\porphuran\). There are various shades of purple and scarlet and it is not easy to distinguish these colours or tints. The manuscripts vary here between "stripped" (\ekdusantes\) and "clothed" (\endusantes\). He had been stripped for the scourging. If "clothed" is correct, the soldiers added the scarlet (purple) mantle. Herodotus (iii. 139) relates that Darius richly rewarded a Samian exile for a rare scarlet robe which he obtained from him. This scarlet mantle on Jesus was mock imitation of the royal purple.

rwp@Matthew:27:36 @{Watched him there} (\etˆroun auton ekei\). Imperfect tense descriptive of the task to prevent the possibility of rescue or removal of the body. These rough Roman soldiers casting lots over the garments of Christ give a picture of comedy at the foot of the Cross, the tragedy of the ages.

rwp@Matthew:27:38 @{Robbers} (\lˆistai\). Not thieves (\kleptai\) as in Authorized Version. See strkjv@Matthew:26:55|. These two robbers were probably members of the band of Barabbas on whose cross Jesus now hung.

rwp@Matthew:27:40 @{If thou art the Son of God} (\ei huios ei tou theou\). More exactly, "If thou art a son of God," the very language of the devil to Jesus (Matthew:4:3|) in the early temptations, now hurled at Jesus under the devil's prompting as he hung upon the Cross. There is allusion, of course, to the claim of Jesus under oath before the Sanhedrin "the Son of God" (\ho huios tou theou\) and a repetition of the misrepresentation of his words about the temple of his body. It is a pitiful picture of human depravity and failure in the presence of Christ dying for sinners.

rwp@Matthew:27:42 @{He saved others; himself he cannot save} (\allous es“sen; heauton ou dunatai s“sai\). The sarcasm is true, though they do not know its full significance. If he had saved himself now, he could not have saved any one. The paradox is precisely the philosophy of life proclaimed by Jesus himself (Matthew:10:39|). {Let him now come down} (\katabat“ nun\). Now that he is a condemned criminal nailed to the Cross with the claim of being "the King of Israel" (the Jews) over his head. Their spiteful assertion that they would then believe upon Jesus (\ep' auton\) is plainly untrue. They would have shifted their ground and invented some other excuse. When Jesus wrought his greatest miracles, they wanted "a sign from heaven." These "pious scoffers" (Bruce) are like many today who make factitious and arbitrary demands of Christ whose character and power and deity are plain to all whose eyes are not blinded by the god of this world. Christ will not give new proofs to the blind in heart.

rwp@Matthew:27:43 @{Let him deliver him now} (\rhusasth“ nun\). They add the word "now" to strkjv@Psalms:21; strkjv@22:8|. That is the point of the sneer at Christ's claim to be God's son thrown in his teeth again and at the willingness and power of God to help his "son." The verb \thel“\ here may mean {love} as in the Septuagint (Psalms:18:20; strkjv@41:12|) or "cares for" (Moffatt), "gin he cares ocht for him" (_Braid Scots_).

rwp@Matthew:27:44 @{The robbers also} (\kai hoi lˆistai\). Probably "even the robbers" (Weymouth) who felt a momentary superiority to Jesus thus maligned by all. Songs:the inchoative imperfect \“neidizon\ means "began to reproach him."

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

rwp@Matthew:27:46 @{My God, My God, why hast thou forsaken me?} (\Thee mou, thee mou, hina ti me egkatelipes;\). Matthew first transliterates the Aramaic, according to the Vatican manuscript (B), the words used by Jesus: _El“i, el“i, lema sabachthanei_; Some of the MSS. give the transliteration of these words from strkjv@Psalms:22:1| in the Hebrew (_Eli, Eli, lama Zaphthanei_). This is the only one of the seven sayings of Christ on the Cross given by Mark and Matthew. The other six occur in Luke and John. This is the only sentence of any length in Aramaic preserved in Matthew, though he has Aramaic words like amen, corban, mammon, pascha, raca, Satan, Golgotha. The so-called Gospel of Peter preserves this saying in a Docetic (Cerinthian) form: "My power, my power, thou hast forsaken me!" The Cerinthian Gnostics held that the _aeon_ Christ came on the man Jesus at his baptism and left him here on the Cross so that only the man Jesus died. Nothing from Jesus so well illustrates the depth of his suffering of soul as he felt himself regarded as sin though sinless (2Corinthians:5:21|). strkjv@John:3:16| comes to our relief here as we see the Son of God bearing the sin of the world. This cry of desolation comes at the close of the three hours of darkness.

rwp@Matthew:27:50 @{Yielded up his spirit} (\aphˆken to pneuma\). The loud cry may have been strkjv@Psalms:31:5| as given in strkjv@Luke:23:46|: "Father, into thy hands I commend my spirit." John (John:19:30|) gives {It is finished} (\tetelestai\), though which was actually last is not clear. Jesus did not die from slow exhaustion, but with a loud cry. {He breathed out} (\exepneusen\, strkjv@Mark:15:37|), {sent back his spirit} (Matthew:27:50|), {gave up his spirit} (\pared“ken to pneuma\, strkjv@John:19:30|). "He gave up his life because he willed it, when he willed it, and as he willed it" (Augustine). Stroud (_Physical Cause of the Death of Christ_) considers the loud cry one of the proofs that Jesus died of a ruptured heart as a result of bearing the sin of the world.

rwp@Matthew:27:51 @{Was rent} (\eschisthˆ\). Both Mark (Mark:15:38|) and Luke (Luke:23:45|) mention also this fact. Matthew connects it with the earthquake, "the earth did quake" (\hˆ gˆ eseisthˆ\). Josephus (_War_ VI. 299) tells of a quaking in the temple before the destruction and the Talmud tells of a quaking forty years before the destruction of the temple. Allen suggests that "a cleavage in the masonry of the porch, which rent the outer veil and left the Holy Place open to view, would account for the language of the Gospels, of Josephus, and of the Talmud." This veil was a most elaborately woven fabric of seventy-two twisted plaits of twenty-four threads each and the veil was sixty feet long and thirty wide. The rending of the veil signified the removal of the separation between God and the people (Gould).

rwp@Matthew:27:52 @{The tombs were opened} (\ta mnˆmeia ane“ichthˆsan\). First aorist passive indicative (double augment). The splitting of the rocks by the earthquake and the opening of tombs can be due to the earthquake. But the raising of the bodies of the dead after the resurrection of Jesus which appeared to many in the holy city puzzles many today who admit the actual bodily resurrection of Jesus. Some would brand all these portents as legends since they appear in Matthew alone. Others would say that "after his resurrection" should read "after their resurrection," but that would make it conflict with Paul's description of Christ as the first fruits of them that sleep (1Corinthians:15:20|). Some say that Jesus released these spirits after his descent into Hades. Songs:it goes. We come back to miracles connected with the birth of Jesus, God's Son coming into the world. If we grant the possibility of such manifestations of God's power, there is little to disturb one here in the story of the death of God's Son.

rwp@Matthew:27:54 @{Truly this was the Son of God} (\alˆth“s theou huios ˆn houtos\). There is no article with God or Son in the Greek so that it means "God's Son," either "the Son of God" or "a Son of God." There is no way to tell. Evidently the centurion (\hekatontarchos\ here, ruler of a hundred, Latin word _kenturi“n_ in strkjv@Mark:15:39|) was deeply moved by the portents which he had witnessed. He had heard the several flings at Jesus for claiming to be the Son of God and may even have heard of his claim before the Sanhedrin and Pilate. How much he meant by his words we do not know, but probably he meant more than merely "a righteous man" (Luke:23:47|). Petronius is the name given this centurion by tradition. If he was won now to trust in Christ, he came as a pagan and, like the robber who believed, was saved as Jesus hung upon the Cross. All who are ever saved in truth are saved because of the death of Jesus on the Cross. Songs:the Cross began to do its work at once.

rwp@Matthew:27:55 @{Many women} (\gunaikes pollai\). We have come to expect the women from Galilee to be faithful, last at the Cross and first at the tomb. Luke (Luke:23:49|) says that "all his acquaintance" (\pantes hoi gn“stoi aut“i\) stood at a distance and saw the end. One may hope that the apostles were in that sad group. But certainly many women were there. The Mother of Jesus had been taken away from the side of the Cross by the Beloved Disciple to his own home (John:19:27|). Matthew names three of the group by name. Mary Magdalene is mentioned as a well-known person though not previously named in Matthew's Gospel. Certainly she is not the sinful woman of strkjv@Luke:7| nor Mary of Bethany. There is another Mary, the mother of James and Joseph (Joses) not otherwise known to us. And then there is the mother of the sons of Zebedee (James and John), usually identified with Salome (Mark:15:40|). These noble and faithful women were "beholding from afar" (\apo makrothen the“rousai\). These three women may have drawn nearer to the Cross for Mary the Mother of Jesus stood beside the Cross (\para t“i staur“i\) with Mary of Clopas and Mary Magdalene (John:19:25|) before she left. They had once ministered unto Jesus (\diakonousai aut“i\) and now he is dead. Matthew does not try to picture the anguish of heart of these noble women nor does he say as Luke (Luke:23:48|) does that "they returned smiting their breasts." He drops the curtain on that saddest of all tragedies as the loyal band stood and looked at the dead Christ on Golgotha. What hope did life now hold for them?

rwp@Matthew:27:63 @{Sir, we remember} (\kurie, emnesthˆmen\). This was the next day, on our Saturday, the Jewish Sabbath, the day after the Preparation (Matthew:27:62|). Ingressive aorist indicative, we have just recalled. It is objected that the Jewish rulers would know nothing of such a prediction, but in strkjv@Matthew:12:40| he expressly made it to them. Meyer scouts as unhistorical legend the whole story that Christ definitely foretold his resurrection on the third day. But that is to make legendary much of the Gospels and to limit Jesus to a mere man. The problem remains why the disciples forgot and the Jewish leaders remembered. But that is probably due on the one hand to the overwhelming grief of the disciples coupled with the blighting of all their hopes of a political Messiah in Jesus, and on the other hand to the keen nervous fear of the leaders who dreaded the power of Jesus though dead. They wanted to make sure of their victory and prevent any possible revival of this pernicious heresy. {That deceiver} (\ekeinos ho planos\) they call him, a vagabond wanderer (\planos\) with a slur in the use of {that} (\ekeinos\), a picturesque sidelight on their intense hatred of and fear of Jesus.

rwp@Matthew:27:65 @{Make it as sure as you can} (\asphalisasthe h“s oidate\). "Make it secure for yourselves (ingressive aorist middle) as you know how." {Have a guard} (\echete koust“dian\), present imperative, a guard of Roman soldiers, not mere temple police. The Latin term _koust“dia_ occurs in an Oxyrhynchus papyrus of A.D. 22. "The curt permission to the Jews whom he despised is suitable in the mouth of the Roman official" (McNeile).

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

rwp@Matthew:28:4 @{The watchers did quake} (\eseisthˆsan hoi tˆrountes\). And no wonder that they became as dead men and fled before the women came.

rwp@Matthew:28:5 @{Unto the women} (\tais gunaixin\). According to John, Mary Magdalene had left to go and tell Peter and John of the supposed grave robbery (John:20:1f.|). But the other women remained and had the interview with the angel (or men, Luke) about the empty tomb and the Risen Christ. {Jesus the Crucified} (\Iˆsoun ton estaur“menon\). Perfect passive participle, state of completion. This he will always be. Songs:Paul will preach as essential to his gospel "and this one crucified" (\kai touton estaur“menon\, strkjv@1Corinthians:2:2|).

rwp@Matthew:28:6 @{Risen from the dead} (\ˆgerthˆ apo t“n nekr“n\). {Jesus the Risen}. This is the heart of the testimony of the angel to the women. It is what Paul wishes Timothy never to forget (2Timothy:2:8|), "Jesus Christ risen from the dead" (\Iˆsoun Christon egˆgermenon ek nekr“n\). They were afraid and dazzled by the glory of the scene, but the angel said, "Come, see the place where the Lord lay" (\deute idete ton topon hopou ekeito ho Kurios\). Some MSS. do not have \ho Kurios\, but he is the subject of \ekeito\. His body was not there. It will not do to say that Jesus arose in spirit and appeared alive though his body remained in the tomb. The empty tomb is the first great fact confronting the women and later the men. Various theories were offered then as now. But none of them satisfy the evidence and explain the survival of faith and hope in the disciples that do not rest upon the fact of the Risen Christ whose body was no longer in the tomb.

rwp@Matthew:28:10 @{Fear not} (\mˆ phobeisthe\). They were still afraid for joy and embarrassment. Jesus calms their excitement by the repetition of the charge from the angel for the disciples to meet him in Galilee. There is no special mention of Peter ("and Peter") as in strkjv@Mark:16:7|, but we may be sure that the special message to Peter was delivered.

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@Matthew:28:14 @{We will persuade him, and rid you of care} (\hˆmeis peisomen kai humas amerimnous poiˆsomen\). They would try money also on Pilate and assume all responsibility. Hence the soldiers have no anxiety (\amerimnous\, alpha privative and \merimna“\, to be anxious). They lived up to their bargain and this lie lives on through the ages. Justin (_Dial_. 108) accuses the Jews of spreading the charge. Bengel: _Quam laboriosum bellum mendacii contra veritatem_. {It was spread about} (\diephˆmisthˆ\) diligently by the Jews to excuse their disbelief in the Messiahship of Jesus.

rwp@Matthew:28:17 @{But some doubted} (\hoi de edistasan\). From \dis\ (in two, divided in mind). Cf. strkjv@Matthew:14:31|. The reference is not to the eleven who were all now convinced after some doubt, but to the others present. Paul states that over five hundred were present, most of whom were still alive when he wrote (1Corinthians:15:6|). It is natural that some should hesitate to believe so great a thing at the first appearance of Jesus to them. Their very doubt makes it easier for us to believe. This was the mountain where Jesus had promised to meet them. This fact explains the large number present. Time and place were arranged beforehand. It was the climax of the various appearances and in Galilee where were so many believers. They worshipped (\prosekunˆsan\) Jesus as the women had done (28:9|). He is now their Risen Lord and Saviour.

rwp@Matthew:28:18 @{All authority} (\pƒsa exousia\). Jesus came close to them (\proselth“n\) and made this astounding claim. He spoke as one already in heaven with a world-wide outlook and with the resources of heaven at his command. His authority or power in his earthly life had been great (7:29; strkjv@11:27; strkjv@21:23f.|). Now it is boundless and includes earth and heaven. {Hath been given} (\edothˆ\) is a timeless aorist (Robertson, _Grammar_, pp. 836f.). It is the sublimist of all spectacles to see the Risen Christ without money or army or state charging this band of five hundred men and women with world conquest and bringing them to believe it possible and to undertake it with serious passion and power. Pentecost is still to come, but dynamic faith rules on this mountain in Galilee.

rwp@Matthew:28:19 @{All the nations} (\panta ta ethnˆ\). Not just the Jews scattered among the Gentiles, but the Gentiles themselves in every land. And not by making Jews of them, though this point is not made plain here. It will take time for the disciples to grow into this _Magna Charta_ of the missionary propaganda. But here is the world program of the Risen Christ and it should not be forgotten by those who seek to foreshorten it all by saying that Jesus expected his second coming to be very soon, even within the lifetime of those who heard. He did promise to come, but he has never named the date. Meanwhile we are to be ready for his coming at any time and to look for it joyfully. But we are to leave that to the Father and push on the campaign for world conquest. This program includes making disciples or learners (\mathˆteusate\) such as they were themselves. That means evangelism in the fullest sense and not merely revival meetings. Baptism in (\eis\, not _into_) the name of the Father, the Son, and the Holy Spirit, in the name of the Trinity. Objection is raised to this language in the mouth of Jesus as too theological and as not a genuine part of the Gospel of Matthew for the same reason. See strkjv@Matthew:11:27|, where Jesus speaks of the Father and the Son as here. But it is all to no purpose. There is a chapter devoted to this subject in my _The Christ of the Logia_ in which the genuineness of these words is proven. The name of Jesus is the essential part of it as is shown in the Acts. Trine immersion is not taught as the Greek Church holds and practices, baptism in the name of the Father, then of the Son, then of the Holy Spirit. The use of name (\onoma\) here is a common one in the Septuagint and the papyri for power or authority. For the use of \eis\ with \onoma\ in the sense here employed, not meaning _into_, see strkjv@Matthew:10:41f.| (cf. also strkjv@12:41|).

rwp@Matthew:28:20 @{Teaching them} (\didaskontes autous\). Christians have been slow to realize the full value of what we now call religious education. The work of teaching belongs to the home, to the church (sermon, Sunday school, young people's work, prayer-meeting, study classes, mission classes), to the school (not mixing of church and state, but moral instruction if not the reading of the Bible), good books which should be in every home, reading of the Bible itself. Some react too far and actually put education in the place of conversion or regeneration. That is to miss the mark. But teaching is part, a weighty part, of the work of Christians.

rwp@Matthew:28:20 @{I am with you} (\eg“ meta hum“n\). This is the amazing and blessed promise. He is to be with the disciples when he is gone, with all the disciples, with all knowledge, with all power, with them all the days (all sorts of days, weakness, sorrows, joy, power), till the consummation of the age (\he“s tˆs sunteleias tou ai“nos\). That goal is in the future and unknown to the disciples. This blessed hope is not designed as a sedative to an inactive mind and complacent conscience, but an incentive to the fullest endeavor to press on to the farthest limits of the world that all the nations may know Christ and the power of his Risen Life. Songs:Matthew's Gospel closes in a blaze of glory. Christ is conqueror in prospect and in fact. Christian history from that eventful experience on the Mountain in Galilee has been the fulfilment of that promise in as far as we allow God's power to work in us for the winning of the world to Christ, the Risen, all powerful Redeemer, who is with his people all the time. Jesus employs the prophetic present here (\eimi\, I am). He is with us all the days till he comes in glory.

rwp@Info_Philemon @ THE EPISTLE TO PHILEMON FROM ROME A.D. 63 BY WAY OF INTRODUCTION This little letter was sent to Philemon by Onesimus, a converted runaway slave of Philemon, along with Tychicus who is going to Colossae with Onesimus (Colossians:4:7-9|) as the bearer also of the so-called Epistle to the Ephesians (Ephesians:6:21f.|). Hence it is clear that these three Epistles were carried to the Province of Asia at the same time. Colossians was probably written before Ephesians which appears to be a general treatment of the same theme. Whether Philemon was actually penned before the other two there is no way of knowing. But it is put first here as standing apart. Probably Paul wrote it himself without dictation because in verse 19| it constitutes a note in his own hand to Philemon for what Onesimus may owe him. Paul applies the spirit of Christianity to the problem of slavery in words that have ultimately set the slaves free from bondage to men. strkjv@Philemon:1:1 @{A prisoner of Christ Jesus} (\desmios Christou Iˆsou\). As verse 9| and in strkjv@Ephesians:3:1; strkjv@4:1|. Old adjective from \desmos\ (bond, \de“\, to bind). Apparently used here on purpose rather than \apostolos\ as more effective with Philemon and a more touching occasion of pride as Paul writes with his manacled right hand. {Timothy} (\Timotheos\). With Paul in Ephesus (Acts:19:22|) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Col. {To Philemon} (\Philˆmoni\). A resident of Colossae and a convert of Paul's (verse 19|), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts:19:9f., 26; strkjv@1Corinthians:16:19|). The name Philemon occurs in the legend of Baucis and Philemon (Ovid's _Metamorphoses_), but with no connection with the brother here. He was active in the church in Colossae ("our co-worker," \sunerg“i hˆm“n\) and was beloved (\agapˆt“i\) by Paul.

rwp@Philemon:1:2 @{To Apphia our sister} (\Apphiƒi tˆi adelphˆi\). Dative case in address. A common name in Phrygian inscriptions and apparently the wife of Philemon. "Sister" is in the Christian sense. {To Archippus} (\Archipp“i\). Dative case in address. It is uncertain whether he is the son of Philemon or not. Apparently he is prominent in the church in Colossae, possibly even pastor, probably not in Laodicea as some understand strkjv@Colossians:4:17| to imply. {Fellow-soldier} (\sunstrati“tˆi\). Old word, only here and strkjv@Phillipians:2:25| in N.T. In metaphorical sense. Perhaps while Paul was in Ephesus. {To the church in thy house} (\tˆi kat' oikon sou ekklˆsiƒi\). The church that met in the house of Philemon. In large cities there would be several meeting-places. Before the third century there is no certain evidence of special church buildings for worship (White, _Exp. Grk. T._). See strkjv@Acts:12:12| for Mary's house in Jerusalem, strkjv@1Corinthians:16:19| for the house of Aquila and Prisca in Ephesus, strkjv@Romans:16:5| for the house of Prisca and Aquila in Rome, strkjv@Colossians:4:15| for the house of Nympha in Laodicea.

rwp@Philemon:1:4 @{Always} (\pantote\). Goes with \eucharist“\ though so far away in the Greek sentence. {Making mention of thee} (\mneian sou poioumenos\). See strkjv@1Thessalonians:1:2| for this phrase. {In} (\epi\). Upon the occasion of.

rwp@Philemon:1:5 @{Hearing} (\akou“n\). Through Epaphras (Colossians:1:7,8; strkjv@4:12|), possibly from Onesimus also. {And towards all the saints} (\kai eis pantas tous hagious\). He spoke of "thy love and faith" (\sou tˆn agapˆn kai tˆn pistin\) "towards the Lord Jesus" (\pros ton Kurion Iˆsoun\) and by a sort of momentum (Vincent) he carries both words over to the saints, though it can be explained as chiasm (Galatians:4:4|) also.

rwp@Philemon:1:6 @{That} (\hop“s\). Rather than the more common final particle \hina\. Connected with \mneian poioumenos\. {The fellowship of thy faith} (\hˆ koin“nia tˆs piste“s sou\). Partnership like strkjv@Phillipians:1:5| in (objective genitive, \piste“s\). {Effectual} (\energˆs\). Common adjective, like \energos\ (at work), in N.T. only here, strkjv@1Corinthians:16:9; strkjv@Hebrews:4:12|. Papyri use \energos\ of a mill in working order, of ploughed land, etc. {In you} (\en humin\). Some MSS. have \en hˆmin\ (in us), itacism and common.

rwp@Philemon:1:7 @{I had} (\eschon\). Ingressive second aorist active indicative of \ech“\, not \eichomˆn\ as the Textus Receptus has it. Paul refers to his joy when he first heard the good news about Philemon's activity (verse 5|). {The hearts} (\ta splagchna\). See strkjv@Phillipians:1:8| for this use of this word for the nobler viscera (heart, lungs, liver) and here for the emotional nature. {Have been refreshed} (\anapepautai\). Perfect passive indicative of old compound verb \anapau“\ as in strkjv@Matthew:11:28|, a relief and refreshment whether temporary (Mark:6:31|) or eternal (Revelation:14:13|).

rwp@Philippians:1:1 @{Paul} (\Paulos\). He does not mention his apostleship as he usually does. Omitted also in I and II Thess. and Philemon. {Timothy} (\Timotheos\). In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts:16:1,13; strkjv@17:14|). He had been there twice since (Acts:19:22; strkjv@20:3f.|). {To all the saints} (\pƒsi tois hagiois\). The word saint (\hagios\) here is used for the professing Christians as in strkjv@1Corinthians:1:2| which see as well as strkjv@Romans:1:7| for the origin of the word. The word "all" (\pƒsi\) means that all individual believers are included. Paul employs this word frequently in Philippians. {In Christ Jesus} (\en Christ“i Iˆsou\). The centre for all Christian relations and activities for Paul and for us. {In Philippi} (\en Philippois\). See on ¯Acts:16:12| for discussion of this name. {With the bishops} (\sun episkopois\). "Together with bishops," thus singled out from "all the saints." See strkjv@Acts:20:17,28| for the use of this most interesting word as equivalent to \presbuteros\ (elder). It is an old word from \episkeptomai\, to look upon or after, to inspect, so the overseer or superintendent. In the second century \episcopos\ (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). {And deacons} (\kai diakonois\). Technical sense here of the other church officers as in strkjv@1Timothy:3:8-13|, not the general use as in strkjv@Matthew:22:13|. The origin of the office is probably seen in strkjv@Acts:6:1-6|. The term is often applied to preachers (1Corinthians:3:5; strkjv@2Corinthians:3:6|). The etymology (\dia, konis\) suggests raising a dust by hastening.

rwp@Philippians:1:4 @{With joy} (\meta charas\). Keynote of the Epistle. Paul is a happy prisoner as in Philippi when he and Silas sang praises at midnight though in prison (Acts:16:25|).

rwp@Philippians:1:6 @{Being confident} (\pepoith“s\). Second perfect active of \peith“\, to persuade. {This very thing} (\auto touto\). Accusative of the inner object with \pepoith“s\, "this thing itself." {Will perfect it} (\epitelesei\). Future active indicative of \epitele“\, will fully (\epi-\) finish. God began and God will consummate it (see strkjv@2Corinthians:8:6; strkjv@Galatians:3:3| where both words occur together as here), but not without their cooperation and partnership. {Until the day of Jesus Christ} (\achri hˆmeras Christou Iˆsou\). The second coming as in verse 10|. See strkjv@1Thessalonians:5:2,4; strkjv@2Thessalonians:1:10; strkjv@2:2; strkjv@1Corinthians:1:18; strkjv@3:13; strkjv@2Corinthians:1:14; strkjv@Romans:13:12|. Paul never sets the time for the Lord's return, but he is cheered by that blessed hope.

rwp@Philippians:1:9 @{May abound} (\perisseuˆi\). Present active subjunctive of \perisseu“\, may keep on overflowing, a perpetual flood of love, "yet more and more" (\eti mallon kai mallon\), but with necessary limitations (river banks), "in knowledge" (\en epign“sei\, in full knowledge) "and all discernment" (\pƒsˆi aisthˆsei\). The delicate spiritual perception (\aisthˆsis\, old word from \aisthanomai\, only here in N.T. as the verb only in strkjv@Luke:9:45| in N.T.) can be cultivated as in \aisthˆtˆrion\ (Hebrews:5:14|)

rwp@Philippians:1:10 @{Songs:that ye may} (\eis to humas\). Either purpose or result (\eis to\ plus infinitive as in strkjv@Romans:1:11,20; strkjv@3:26|, etc.). {Approve the things that are excellent} (\dokimazein ta diapheronta\). Originally, "test the things that differ." Cf. same idiom in strkjv@Romans:2:28|. The verb was used for assaying metals. Either sense suits this context, but the first step is to distinguish between good and evil and that is not always easy in our complex civilization. {Sincere} (\eilikrineis\). Old word of uncertain origin from \krin“\, to judge, by \heilˆ\ (sunlight) or to sift by rapid rolling (\eilos\). At any rate it means pure, unsullied. {Void of offence} (\aproskopoi\). Alpha privative \pros\ and \kopt“\, to cut, "not stumbled against" (not causing others to stumble) or if active "not stumbling against." Passive sense probably, not active as in strkjv@1Corinthians:10:32|. Common in the papyri, though not in ancient Greek writers.

rwp@Philippians:1:15 @{Even of envy and strife} (\kai dia phthonon kai erin\). "Even because of" (accusative after \dia\). Surely the lowest of motives for preaching Christ. Envy is an old word and an old sin and strife (\eris\) is more rivalry than schism. It is petty and personal jealousy of Paul's power and prowess by the Judaizers in Rome whom Paul has routed in the east, but who now exult at the opportunity of annoying their great antagonist by their interpretation of Christ. Jealousy is always against those of one's own class or profession as preachers with preachers, doctors with doctors. {Of goodwill} (\di' eudokian\). Because of goodwill toward Paul.

rwp@Philippians:1:16 @{Of love} (\ex agapˆs\). Out of love to Paul as well as to Christ. Put strkjv@1Corinthians:13| here as a flash-light.

rwp@Philippians:1:18 @{What then?} (\ti gar?\). Sharp problem put up to Paul by the conduct of the Judaizers. {Only that} (\plˆn hoti\). Same idiom in strkjv@Acts:20:23|. \Plˆn\ is adverb \pleon\ (more besides). As a preposition \plˆn\ means "except." This essential thing Paul sees in spite of all their envy and selfishness that Christ is preached. {Whether in pretence} (\eite prophasei\). Either from \prophain“\, to shew forth, or \prophˆmi\, to speak forth, the ostensible presentation often untrue. See strkjv@Acts:27:30|. Paul sees clearly through the pious pretence of these Judaizers and rejoices that people get some knowledge of Christ. Some Christ is better than no Christ. {Yea, and will rejoice} (\alla kai charˆsomai\). Note affirmative, not adversative, use of \alla\. Volitive use of the future (second future passive) indicative (\charˆsomai\) of \chair“\. Paul is determined to rejoice in spite of the efforts of the Judaizers to prod him to anger.

rwp@Philippians:1:20 @{Earnest expectation} (\apokaradokian\). In Paul alone from \apokaradoke“\ (in papyri). See on ¯Romans:8:19| for only other example. {Shall be magnified} (\megalunthˆsetai\). Future passive indicative of \megalun“\, old verb, to make great, from \megas\ (great). See strkjv@Acts:19:17|. {In my body} (\en t“i s“mati mou\). See strkjv@Romans:12:1f|. It is harder often to make Christ great in the body than in the spirit.

rwp@Philippians:1:21 @{For to me} (\emoi gar\). Fine example of the ethical dative. Paul gives his own view of living. {To live is Christ} (\to zˆin Christos\). No copula (\estin\), but \to zˆin\ (the act of living present active infinitive) is the subject as is shown by the article \to\. Living is coextensive with Christ. {Gain} (\kerdos\). Old word for any gain or profit, interest on money (so in papyri). In N.T. only here, strkjv@Phillipians:3:7; strkjv@Titus:1:11|. {To die} (\to apothanein\, second aorist active infinitive, single act) is to cash in both principal and interest and so to have more of Christ than when living. Songs:Paul faces death with independence and calm courage.

rwp@Philippians:1:23 @{I am in a strait} (\sunechomai\). "I am held together." Present passive indicative of the common compound verb \sunech“\, to hold together, to hem together as in strkjv@Luke:8:45|. "I am hemmed in on both sides" (Lightfoot). {Betwixt the two} (\ek t“n duo\). "From the two (sides)." Pressure to live on, pressure to die and be with Christ. {To depart} (\eis to analusai\). Purpose clause, \eis to\ and the aorist active infinitive \analusai\, old compound verb, to unloose (as threads), to break up, to return (Luke:12:36|, only other N.T. example), to break up camp (Polybius), to weigh anchor and put out to sea, to depart (often in old Greek and papyri). Cf. \katalu“\ in strkjv@2Corinthians:5:1| for tearing down the tent. {Very far better} (\poll“i mallon kreisson\). Double comparative (triple Lightfoot calls it because of \poll“i\) like Isocrates and the _Koin‚_ often. See strkjv@2Corinthians:7:13| for \perissoter“s mallon\. \Poll“i\ is the instrumental case of measure (by much).

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:1:27 @{Let your manner of life} (\politeuesthe\). Old verb from \politˆs\, citizen, and that from \polis\, city, to be a citizen, to manage a state's affairs, to live as a citizen. Only twice in N.T., here and strkjv@Acts:23:1|. Philippi as a colony possessed Roman citizenship and Paul was proud of his own possession of this right. The Authorized Version missed the figure completely by the word "conversation" which did refer to conduct and not mere talk as now, but did not preserve the figure of citizenship. Better render, "Only do ye live as citizens." {Striving} (\sunathlountes\). Rather, "striving together" as in an athletic contest. Late and rare word (Diodorus). "The very energy of the Christian faith to produce energetic individualities" (Rainy). "Striving in concert" (Lightfoot). {For the faith} (\tˆi pistei\). For the teaching of the gospel, objective sense of \pistis\ (faith).

rwp@Philippians:1:28 @{Affrighted} (\pturomenoi\). Present passive participle of \ptur“\, old verb, to frighten. The metaphor is of a timid or scared horse and from \ptoe“\ (\ptoa\, terror). "Not startled in anything." {By the adversaries} (\hupo t“n antikeimen“n\). These men who were lined up against (present middle participle of \antikeimai\) may have been Jews or Gentiles or both. See strkjv@2Thessalonians:2:4| for this late verb. Any preacher who attacks evil will have opposition. {Evident token} (\endeixis\). Old word for proof. See strkjv@2Corinthians:8:24; strkjv@Romans:3:25f|. "An Attic law term" (Kennedy) and only in Paul in N.T. {Perdition} (\ap“leias\). "Loss" in contrast with "salvation" (\s“tˆrias\). {And that} (\kai touto\). Idiomatic adverbial accusative. "It is a direct indication from God. The Christian gladiator does not anxiously await the signal of life or death from the fickle crowd" (Lightfoot).

rwp@Philippians:1:29 @{In the behalf of Christ} (\to huper Christou\). Literally, "the in behalf of Christ." But Paul divides the idea and uses the article to again both with \pisteuein\ and with \paschein\. Suffering in behalf of Christ is one of God's gifts to us.

rwp@Philippians:2:1 @{If} (\ei\). Paul uses four conditions in this verse, all of the first class, assuming the condition to be true. {Comfort} (\paraklˆsis\). Rather, "ground of appeal to you in Christ." See strkjv@1Corinthians:1:10; strkjv@Ephesians:4:1|. {Consolation} (\paramuthion\). Old word from \paramutheomai\, persuasive address, incentive. {Of love} (\agapˆs\). Objective genitive, "in love" (undefined as in strkjv@1Corinthians:13|). {Fellowship} (\koin“nia\). Partnership in the Holy Spirit "whose first fruit is love" (Galatians:5:22|). {Any tender mercies} (\tis splagchna\). Common use of this word for the nobler \viscera\ and so for the higher emotions. But \tis\ is masculine singular and \splagchna\ is neuter plural. Lightfoot suggests an error of an early transcriber or even of the amanuensis in writing \ei tis\ instead of \ei tina\.

rwp@Philippians:2:2 @{Fulfil} (\plˆr“sate\). Better here, "fill full." Paul's cup of joy will be full if the Philippians will only keep on having unity of thought and feeling (\to auto phronˆte\, present active subjunctive, keep on thinking the same thing). {Being of one accord} (\sunpsuchoi\). Late word here for the first time, from \sun\ and \psuchˆ\, harmonious in soul, souls that beat together, in tune with Christ and with each other. {Of one mind} (\to hen phronountes\). "Thinking the one thing." Like clocks that strike at the same moment. Perfect intellectual telepathy. Identity of ideas and harmony of feelings.

rwp@Philippians:2:3 @{Through vainglory} (\kata kenodoxian\). Late word, only here in N.T., from \kenodoxos\ (\kenos, doxa\, strkjv@Galatians:5:26|, only here in N.T.), empty pride. {In lowliness of mind} (\tˆi tapeinophrosunˆi\). Late and rare word. Not in O.T. or early Greek writers. In Josephus and Epictetus in bad sense (pusillanimity). For ostentatious humility in Co strkjv@2:18,23|. One of the words, like \tapeinos\ (Matthew:11:29|) and \tapeinophr“n\ (1Peter:3:8|, here alone in N.T.) that Christianity has ennobled and dignified (Acts:20:19|). {Better than himself} (\huperechontas heaut“n\). Present active participle of \huperech“\ in intransitive sense to excel or surpass with the ablative, "excelling themselves." See strkjv@Romans:12:10|.

rwp@Philippians:2:5 @{Have this mind in you} (\touto phroneite en humin\). "Keep on thinking this in you which was also in Christ Jesus" (\ho kai en Christ“i Iˆsou\). What is that? Humility. Paul presents Jesus as the supreme example of humility. He urges humility on the Philippians as the only way to secure unity.

rwp@Philippians:2:6 @{Being} (\huparch“n\). Rather, "existing," present active participle of \huparch“\. In the form of God (\en morphˆi theou\). \Morphˆ\ means the essential attributes as shown in the form. In his preincarnate state Christ possessed the attributes of God and so appeared to those in heaven who saw him. Here is a clear statement by Paul of the deity of Christ. {A prize} (\harpagmon\). Predicate accusative with \hˆgˆsato\. Originally words in \-mos\ signified the act, not the result (\-ma\). The few examples of \harpagmos\ (Plutarch, etc.) allow it to be understood as equivalent to \harpagma\, like \baptismos\ and \baptisma\. That is to say Paul means a prize to be held on to rather than something to be won ("robbery"). {To be on an equality with God} (\to einai isa theoi\). Accusative articular infinitive object of \hˆgˆsato\, "the being equal with God" (associative instrumental case \the“i\ after \isa\). \Isa\ is adverbial use of neuter plural with \einai\ as in strkjv@Revelation:21:16|. {Emptied himself} (\heauton eken“se\). First aorist active indicative of \keno“\, old verb from \kenos\, empty. Of what did Christ empty himself? Not of his divine nature. That was impossible. He continued to be the Son of God. There has arisen a great controversy on this word, a \Kenosis\ doctrine. Undoubtedly Christ gave up his environment of glory. He took upon himself limitations of place (space) and of knowledge and of power, though still on earth retaining more of these than any mere man. It is here that men should show restraint and modesty, though it is hard to believe that Jesus limited himself by error of knowledge and certainly not by error of conduct. He was without sin, though tempted as we are. "He stripped himself of the insignia of majesty" (Lightfoot).

rwp@Philippians:2:15 @{That ye may be} (\hina genˆsthe\). Rather, "that ye may become" (second aorist middle subjunctive of \ginomai\, to become). {Blameless} (\amemptoi\). Free from censure (\memphomai\, to blame). {Harmless} (\akeraioi\). Unmixed, unadulterated as in strkjv@Romans:16:19|. {Without blemish} (\am“ma\). Without spot, "unblemished in reputation and in reality" (Vincent). {In the midst of} (\meson\). Preposition with genitive. {Crooked} (\skolias\). Old word, curved as opposed to \orthos\, straight. See on ¯Acts:2:40|. {Perverse} (\diestrammenˆs\). Perfect passive participle of \diastreph“\, to distort, to twist, to turn to one side (\dia\, in two). Old word. See strkjv@Matthew:17:17; strkjv@Acts:13:10|.

rwp@Philippians:2:16 @{As lights in the world} (\h“s ph“stˆres en kosm“i\). As luminaries like the heavenly bodies. Christians are the light of the world (Matthew:5:14|) as they reflect the light from Christ (John:1:4; strkjv@8:12|), but here the word is not \ph“s\ (light), but \ph“stˆres\ (luminaries, stars). The place for light is the darkness where it is needed. {Holding forth} (\epechontes\). Present active participle of \epech“\. Probably not connected with the preceding metaphor in \ph“stˆres\. The old meaning of the verb \epech“\ is to hold forth or to hold out (the word of life as here). The context seems to call for "holding fast." It occurs also with the sense of attending to (Acts:3:5|). {That I may have} (\emoi\). Ethical dative, "to me as a ground of boasting."

rwp@Philippians:2:17 @{And if I am offered} (\ei kai spendomai\). Though I am poured out as a libation. Old word. In N.T. only here and strkjv@2Timothy:4:6|. Paul pictures his life-blood as being poured upon (uncertain whether heathen or Jewish offerings meant and not important) the sacrifice and service of the faith of the Philippians in mutual service and joy (both \chair“\ and \sunchair“\ twice in the sentence). Joy is mutual when the service is mutual. Young missionaries offer their lives as a challenge to other Christians to match their money with their blood.

rwp@Philippians:2:19 @{That I also may be of good comfort} (\hina kag“ eupsuch“\). Present subjunctive with \hina\ in purpose clause of the late and rare verb \eupsuche“\, from \eupsuchos\ (cheerful, of good spirit). In papyri and \eupsuchei\ (be of good cheer) common in sepulchral inscriptions. {When I know} (\gnous\). Second aorist active participle of \gin“sk“\.

rwp@Philippians:2:23 @{Songs:soon as I shall see} (\h“s an aphid“\). Indefinite temporal clause with \h“s an\ and the second aorist active subjunctive of \aphora“\. The oldest MSS. (Aleph A B D) have \aphid“\ (old aspirated form) rather than \apid“\. {How it will go with me} (\ta peri eme\). On the force of \apo\ with \hora“\ (look away) see strkjv@Hebrews:12:2|. "The things concerning me," the outcome of the trial. Cf. strkjv@1Corinthians:4:17,19|.

rwp@Philippians:2:24 @{In the Lord} (\en Kuri“i\). Not a perfunctory use of this phrase. Paul's whole life is centred in Christ (Galatians:2:20|).

rwp@Philippians:2:25 @{I counted it} (\hˆgˆsamˆn\). Epistolary aorist from the point of view of the readers. {Epaphroditus} (\Epaphroditon\). Common name, though only in Philippians in N.T., contracted into Epaphras, though not the same man as Epaphras in strkjv@Colossians:1:7|. Note one article \ton\ (the) with the three epithets given in an ascending scale (Lightfoot), brother (\adelphon\, common sympathy), fellow-worker (\sunergon\, common work), fellow-soldier (\sunstrati“tˆn\, common danger as in strkjv@Philemon:1:2|). \Mou\ (my) and \hum“n\ (your) come together in sharp contrast. {Messenger} (\apostolon\). See strkjv@2Corinthians:8:23| for this use of \apostolos\ as messenger (missionary). {Minister} (\leitourgon\). See on ¯Romans:13:6; strkjv@15:16| for this ritualistic term.

rwp@Philippians:2:26 @{He longed after} (\epipoth“n ˆn\). Periphrastic imperfect of \epipothe“\ (Phillipians:1:8|), "he was yearning after." {You all} (\pantas humas\). Songs:again (1:5,7,8|). {Was sore troubled} (\adˆmon“n\). Periphrastic imperfect again (repeat \ˆn\) of the old word \adˆmone“\ either from an unused \adˆm“n\ (\a\ privative and \dˆmos\, away from home, homesick) or from \adˆm“n, adˆsai\ (discontent, bewilderment). The _Vocabulary_ of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already strkjv@Matthew:26:37; strkjv@Mark:14:33|. In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, "because ye had heard that he was sick" (\dioti ˆkousate hoti ˆsthenˆse\), "because ye heard that he fell sick" (ingressive aorist). {He was sick} (\ˆsthenˆse\). Ingressive aorist, "he did become sick." {Nigh unto death} (\paraplˆsion thanat“i\). Only example in N.T. of this compound adverbial preposition (from the adjective \paraplˆsios\) with the dative case.

rwp@Philippians:2:28 @{Ye may rejoice} (\charˆte\). Second aorist passive subjunctive with \hina\ in final clause of \chair“\, to rejoice. {That I may be the less sorrowful} (\kag“ alupoteros “\). Present subjunctive with \hina\ and comparative of old compound adjective \alupos\ (\a\ privative and \lupˆ\, more free from grief). Beautiful expression of Paul's feelings for the Philippians and for Epaphroditus.

rwp@Philippians:2:29 @{In honour} (\entimous\). Old compound adjective (\en, timˆ\), prized, precious (Luke:7:2; strkjv@14:8; strkjv@1Peter:2:4,6|). Predicate accusative. Noble plea in behalf of Christ's minister.

rwp@Philippians:2:30 @{Hazarding his life} (\paraboleusamenos tˆi psuchˆi\). First aorist middle participle of \paraboleu“\ (from the adjective \parabolos\), to place beside. The old Greek writers used \paraballomai\, to expose oneself to danger. But Deissmann (_Light from the Ancient East_, p. 88) cites an example of \paraboleusamenos\ from an inscription at Olbia or the Black Sea of the second century A.D. where it plainly means "exposing himself to danger" as here. Lightfoot renders it here "having gambled with his life." The word \parabolani\ (riskers) was applied to the Christians who risked their lives for the dying and the dead.

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

rwp@Philippians:3:3 @{For we} (\hˆmeis gar\). We believers in Christ, the children of Abraham by faith, whether Jew or Gentile, the spiritual circumcision in contrast to the merely physical (Romans:2:25-29; strkjv@Colossians:2:11; strkjv@Ephesians:2:11|). See strkjv@Galatians:5:12| for \apotemnein\ (to cut off) in sense of mutilation also. {By the Spirit of God} (\pneumati theou\). Instrumental case, though the dative case as the object of \latreu“\ makes good sense also (worshipping the Spirit of God) or even the locative (worshipping in the Spirit of God). {No} (\ouk\). Actual condition rather than \mˆ\ with the participle. {In the flesh} (\en sarki\). Technical term in Paul's controversy with the Judaizers (2Corinthians:11:18; Gal strkjv@6:13f.|). External privileges beyond mere flesh.

rwp@Philippians:3:4 @{Might have} (\ech“n\). Rather, "even though myself having." {Confidence} (\pepoithˆsin\). Late word, condemned by the Atticists, from \pepoitha\ (just used). See strkjv@2Corinthians:1:15; strkjv@3:4|.

rwp@Philippians:3:5 @{Thinketh to have confidence} (\dokei pepoithenai\). Second perfect active infinitive. Old idiom, "seems to himself to have confidence." Later idiom like strkjv@Matthew:3:9| "think not to say" and strkjv@1Corinthians:11:16|, "thinks that he has ground of confidence in himself." {I yet more} (\eg“ mallon\). "I have more ground for boasting than he" and Paul proceeds to prove it in the rest of verses 5,6|. {Circumcised the eighth day} (\peritomˆi oktaˆmeros\). "In circumcision (locative case) an eighth day man." Use of the ordinal with persons like \tetartaios\ (John:11:39|). Ishmaelites were circumcised in the thirteenth year, proselytes from Gentiles in mature age, Jews on the eighth day (Luke:2:21|). {Of the stock of Israel} (\ek genous Israˆl\). Of the original stock, not a proselyte. {Benjamin} (\Beniamin\). Son of the right hand (that is, left-handed), son of Rachel. The first King, Saul (Paul's own Hebrew name) was from this little tribe. The battle cry of Israel was "After thee, O Benjamin" (Judges:5:14|). {A Hebrew of the Hebrews} (\Ebraios ex Ebrai“n\). Of Hebrew parents who retained the characteristic qualities in language and custom as distinct from the Hellenistic Jews (Acts:6:1|). Paul was from Tarsus and knew Greek as well as Aramaic (Acts:21:40; strkjv@22:2|) and Hebrew, but he had not become Hellenized. {A Pharisee} (\Pharisaios\). In distinction from the Sadducees (Galatians:1:14|) and he continued a Pharisee in many essential matters like the doctrine of the resurrection (Acts:23:6|). Cf. strkjv@2Corinthians:11:22|.

rwp@Philippians:3:6 @{As touching zeal} (\kata zˆlos\). Songs:the old MSS. treating \zˆlos\ as neuter, not masculine. He was a zealot against Christianity, "persecuting the church" (\di“k“n tˆn ekklˆsian\). He was the ringleader in the persecution from the death of Stephen till his own conversion (Acts:8:1-9:9|). {Found blameless} (\genomenos amemptos\). "Having become blameless" (Galatians:1:14|). He knew and practised all the rules of the rabbis. A marvellous record, scoring a hundred in Judaism.

rwp@Philippians:3:8 @{Yea, verily, and} (\alla men oun ge kai\). Five particles before Paul proceeds (yea, indeed, therefore, at least, even), showing the force and passion of his conviction. He repeats his affirmation with the present middle indicative (\hˆgoumai\), "I still count all things loss for the excellency of the knowledge (\to huperechon\, the surpassingness, neuter articular participle of \huperech“\, strkjv@Phillipians:2:3|) of Christ Jesus my Lord." {Dung} (\skubala\). Late word of uncertain etymology, either connected with \sk“r\ (dung) or from \es kunas ball“\, to fling to the dogs and so refuse of any kind. It occurs in the papyri. Here only in the N.T. {That I may gain Christ} (\hina Christon kerdˆs“\). First aorist active subjunctive of \kerda“\, Ionic form for \kerdain“\ with \hina\ in purpose clause. Paul was never satisfied with his knowledge of Christ and always craved more fellowship with him.

rwp@Philippians:3:9 @{Be found in him} (\heureth“ en aut“i\). First aorist (effective) passive subjunctive with \hina\ of \heurisk“\. At death (2Corinthians:5:3|) or when Christ comes. Cf. strkjv@2:8; strkjv@Galatians:2:17|. {Through faith in Christ} (\dia piste“s Christou\). The objective genitive \Christou\, not subjective, as in strkjv@Galatians:2:16,20; strkjv@Romans:3:22|. Explained further by \epi tˆi pistei\ (on the basis of faith) as in strkjv@Acts:3:16|.

rwp@Philippians:3:10 @{That I may know him} (\tou gn“nai auton\). Genitive of the articular second aorist (ingressive) active infinitive (purpose) of \gin“sk“\, to have personal acquaintance or experience with. This is Paul's major passion, to get more knowledge of Christ by experience. {The power of his resurrection} (\tˆn dunamin tˆs anastase“s autou\). Power (Lightfoot) in the sense of assurance to believers in immortality (1Corinthians:15:14f.; strkjv@Romans:8:11|), in the triumph over sin (Romans:4:24f.|), in the dignity of the body (1Corinthians:6:13ff.; strkjv@Phillipians:3:21|), in stimulating the moral and spiritual life (Galatians:2:20; strkjv@Romans:6:4f.; strkjv@Colossians:2:12; strkjv@Ephesians:2:5|). See Westcott's _The Gospel of the Resurrection_, ii, 31. {The fellowship of his sufferings} (\tˆn koin“nian t“n pathˆmat“n autou\). Partnership in (objective genitive) his sufferings, an honour prized by Paul (Co strkjv@1:24|). {Becoming conformed to his death} (\summorphizomenos t“i thanat“i autou\). Present passive participle of \summorphiz“\, late verb from \summorphos\, found only here and ecclesiastical writers quoting it. The Latin Vulgate uses _configuro_. See strkjv@Romans:6:4| for \sumphutoi\ in like sense and strkjv@2Corinthians:4:10|. "The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ" (Lightfoot). "In this passage we have the deepest secrets of the Apostle's Christian experience unveiled" (Kennedy).

rwp@Philippians:3:11 @{If by any means I may attain} (\ei p“s katantˆs“\). Not an expression of doubt, but of humility (Vincent), a modest hope (Lightfoot). For \ei p“s\, see strkjv@Romans:1:10; strkjv@11:14| where \parazˆl“s“\ can be either future indicative or aorist subjunctive like \katantˆs“\ here (see subjunctive \katalab“\ in verse 12|), late compound verb \katanta“\. {Resurrection} (\exanastasin\). Late word, not in LXX, but in Polybius and one papyrus example. Apparently Paul is thinking here only of the resurrection of believers out from the dead and so double \ex\ (\ten exanastasin tˆn ek nekr“n\). Paul is not denying a general resurrection by this language, but emphasizing that of believers.

rwp@Philippians:3:12 @{Not that} (\ouch hoti\). To guard against a misunderstanding as in strkjv@John:6:26; strkjv@12:6; strkjv@2Corinthians:1:24; strkjv@Phillipians:4:11,17|. {I have already obtained} (\ˆdˆ elabon\). Rather, "I did already obtain," constative second aorist active indicative of \lamban“\, summing up all his previous experiences as a single event. {Or am already made perfect} (\ˆ ˆdˆ tetelei“mai\). Perfect passive indicative (state of completion) of \teleio“\, old verb from \teleios\ and that from \telos\ (end). Paul pointedly denies that he has reached a spiritual impasse of non- development. Certainly he knew nothing of so-called sudden absolute perfection by any single experience. Paul has made great progress in Christlikeness, but the goal is still before him, not behind him. {But I press on} (\di“k“ de\). He is not discouraged, but encouraged. He keeps up the chase (real idea in \di“k“\, as in strkjv@1Corinthians:14:1; strkjv@Romans:9:30; strkjv@1Timothy:6:11|). {If so be that} (\ei kai\). "I follow after." The condition (third class, \ei--katalab“\, second aorist active subjunctive of \katalamban“\) is really a sort of purpose clause or aim. There are plenty of examples in the _Koin‚_ of the use of \ei\ and the subjunctive as here (Robertson, _Grammar_, p. 1017), "if I also may lay hold of that for which (\eph' h“i\, purpose expressed by \epi\) I was laid hold of (\katelˆmphthˆn\, first aorist passive of the same verb \katalamban“\) by Christ Jesus." His conversion was the beginning, not the end of the chase.

rwp@Philippians:3:13 @{Not yet} (\oup“\). But some MSS. read \ou\ (not). {To have apprehended} (\kateilˆphenai\). Perfect active infinitive of same verb \katalamban“\ (perfective use of \kata\, to grasp completely). Surely denial enough. {But one thing} (\hen de\). No verb in the Greek. We can supply \poi“\ (I do) or \di“k“\ (I keep on in the chase), but no verb is really needed. "When all is said, the greatest art is to limit and isolate oneself" (Goethe), concentration. {Forgetting the things which are behind} (\ta men opis“ epilanthanomenos\). Common verb, usually with the genitive, but the accusative in the _Koin‚_ is greatly revived with verbs. Paul can mean either his old pre-Christian life, his previous progress as a Christian, or both (all of it). {Stretching forward} (\epekteinomenos\). Present direct middle participle of the old double compound \epektein“\ (stretching myself out towards). Metaphor of a runner leaning forward as he runs.

rwp@Philippians:3:15 @{As many as be perfect} (\hosoi teleioi\). Here the term \teleioi\ means relative perfection, not the absolute perfection so pointedly denied in verse 12|. Paul here includes himself in the group of spiritual adults (see He strkjv@5:13|). {Let us be thus minded} (\touto phron“men\). Present active volitive subjunctive of \phrone“\. "Let us keep on thinking this," viz. that we have not yet attained absolute perfection. {If ye are otherwise minded} (\ei ti heter“s phroneite\). Condition of first class, assumed as true. That is, if ye think that ye are absolutely perfect. {Shall God reveal unto you} (\ho theos humin apokalupsei\). He turns such cases over to God. What else can he do with them? {Whereunto we have already come} (\eis ho ephthasamen\). First aorist active indicative of \phthan“\, originally to come before as in strkjv@1Thessalonians:4:15|, but usually in the _Koin‚_ simply to arrive, attain to, as here.

rwp@Philippians:3:16 @{By that same rule let us walk} (\t“i aut“i stoichein\) Aleph A B do not have \kanoni\ (rule). Besides \stoichein\ is the absolute present active infinitive which sometimes occurs instead of the principal verb as in strkjv@Romans:12:15|. Paul means simply this that, having come thus far, the thing to do is to go "in the same path" (\t“i aut“i\) in which we have been travelling so far. A needed lesson for Christians weary with the monotony of routine in religious life and work.

rwp@Philippians:3:17 @{Imitators together of me} (\sunmimˆtai mou\). Found only here so far, though Plato uses \summimeisthai\. "Vie with each other in imitating me" (Lightfoot). {Mark} (\skopeite\). Old verb from \skopos\ (verse 14|). "Keep your eyes on me as goal." Mark and follow, not avoid as in strkjv@Romans:16:17|. {An ensample} (\tupon\). Originally the impression left by a stroke (John:20:25|), then a pattern (mould) as here (cf. strkjv@1Thessalonians:1:7; strkjv@1Corinthians:10:6,11; strkjv@Romans:5:14; strkjv@6:17|).

rwp@Philippians:3:18 @{I told you often} (\pollakis elegon\). Imperfect active, repetition in Paul s warnings to them. {Even weeping} (\kai klai“n\). Deep emotion as he dictated the letter and recalled these recreant followers of Christ (cf. strkjv@2Corinthians:2:4|). {The enemies of the cross of Christ} (\tous echthrous tou staurou tou Christou\). Either the Judaizers who denied the value of the cross of Christ (Galatians:5:11; strkjv@6:12,14|) or Epicurean antinomians whose loose living gave the lie to the cross of Christ (1John:2:4|).

rwp@Philippians:3:19 @{Whose god is the belly} (\hou to theos hˆ koilia\). The comic poet Eupolis uses the rare word \Koiliodaim“n\ for one who makes a god of his belly and Seneca speaks of one who _abdomini servit_. Sensuality in food, drink, sex then as now mastered some men. These men posed as Christians and gloried in their shame. {Who mind earthly things} (\hoi ta epigeia phronountes\). Anacoluthon. The nominative does not refer to \polloi\ at the beginning, but with the accusative \tous echthrous\ in between. See strkjv@Mark:12:40|.

rwp@Philippians:3:20 @{Our citizenship} (\hˆm“n to politeuma\). Old word from \piliteu“\ (Phillipians:1:27|), but only here in N.T. The inscriptions use it either for citizenship or for commonwealth. Paul was proud of his Roman citizenship and found it a protection. The Philippians were also proud of their Roman citizenship. But Christians are citizens of a kingdom not of this world (John:18:36|). Milligan (_Vocabulary_) doubts if commentators are entitled to translate it here: "We are a colony of heaven," because such a translation reverses the relation between the colony and the mother city. But certainly here Paul's heart is in heaven. {We wait for} (\apekdechometha\). Rare and late double compound (perfective use of prepositions like wait out) which vividly pictures Paul's eagerness for the second coming of Christ as the normal attitude of the Christian colonist whose home is heaven.

rwp@Philippians:3:21 @{Shall fashion anew} (\metaschˆmatisei\). Future active indicative of \metaschˆmatiz“\ for which see strkjv@1Corinthians:4:6; strkjv@2Corinthians:11:13ff|. {Conformed to} (\summorphon\). For which (\sun, morphˆ\) see strkjv@Romans:8:29|, only N.T. examples. With associative instrumental case. The body of our state of humiliation will be made suitable to associate with the body of Christ's glory (1Corinthians:15:54f.|). {According to the working} (\kata tˆn energeian\). "According to the energy." If any one doubts the power of Christ to do this transformation, Paul replies that he has power "even to subject all things unto himself."

rwp@Philippians:4:1 @{Longed for} (\epipothˆtoi\). Late and rare verbal adjective (here alone in N.T.) from \epipothe“\. {Songs:stand fast} (\houto stˆkete\). Present active imperative of \stˆk“\ (late present from perfect \hestˆka\ from \histˆmi\). See strkjv@1:27|. They were tempted to defection. Standing firm is difficult when a panic starts.

rwp@Philippians:4:2 @{Euodia} (\Euodian\). This name means literally "prosperous journey" (\eu, hodos\). It occurs in the inscriptions. {Syntyche} (\Suntuchˆn\). From \suntugchan“\, to meet with and so "pleasant acquaintance" or "good-luck." Occurs in the inscriptions and identified with Lydia by some. Klopper suggests that each of these rival women had church assemblies in their homes, one a Jewish-Christian church, the other a Gentile-Christian church. Vincent doubts the great influence of women in Macedonia held by Lightfoot who also suggests that these two were ladies of rank or perhaps deaconesses of the church in Philippi. Schinz suggests that in such a pure church even slight bickerings would make a real disturbance. "It may have been accidental friction between two energetic Christian women" (Kennedy).

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

rwp@Philippians:4:6 @{In nothing be anxious} (\mˆden merimnƒte\). Present imperative in prohibition, "stop being anxious." See \mˆ merimnƒte\ in strkjv@Matthew:6:31|. {With thanksgiving} (\meta eucharistias\). In all the forms of prayer here named thanksgiving should appear.

rwp@Philippians:4:8 @{Finally} (\to loipon\). See on ¯3:1|. {Whatsoever} (\hosa\). Thus he introduces six adjectives picturing Christian ideals, old-fashioned and familiar words not necessarily from any philosophic list of moral excellencies Stoic or otherwise. Without these no ideals can exist. They are pertinent now when so much filth is flaunted before the world in books, magazines and moving-pictures under the name of realism (the slime of the gutter and the cess-pool). {Honourable} (\semna\). Old word from \seb“\, to worship, revere. Songs:revered, venerated (1Timothy:3:8|). {Pure} (\hagna\). Old word for all sorts of purity. There are clean things, thoughts, words, deeds. {Lovely} (\prosphilˆ\). Old word, here only in N.T., from \pros\ and \phile“\, pleasing, winsome. {Of good report} (\euphˆma\. Old word, only here in N.T., from \eu\ and \phˆmˆ\, fair-speaking, attractive. {If there be any} (\ei tis\). Paul changes the construction from \hosa\ (whatsoever) to a condition of the first class, as in strkjv@2:1|, with two substantives. {Virtue} (\aretˆ\). Old word, possibly from \aresk“\, to please, used very often in a variety of senses by the ancients for any mental excellence or moral quality or physical power. Its very vagueness perhaps explains its rarity in the N.T., only four times (Phillipians:4:8; strkjv@1Peter:2:9; strkjv@2Peter:1:3,5|). It is common in the papyri, but probably Paul is using it in the sense found in the LXX (Isaiah:42:12; strkjv@43:21|) of God's splendour and might (Deissmann, _Bible Studies_, p. 95) in connection with "praise" (\epainos\) as here or even meaning praise. {Think on these things} (\tauta logizesthe\). Present middle imperative for habit of thought. We are responsible for our thoughts and can hold them to high and holy ideals.

rwp@Philippians:4:10 @{I rejoice} (\echarˆn\). Second aorist passive indicative of \chair“\, a timeless aorist. I did rejoice, I do rejoice. {Greatly} (\megal“s\). Old adverb, only here in N.T., from \megas\ (great). {Now at length} (\ˆdˆ pote\). In N.T. only here and strkjv@Romans:1:10|. \Pote\ is indefinite past (interval), \ˆdˆ\ immediate present. {Ye have revived} (\anethalete\). Second aorist active indicative of old poetic word (Homer), \anathall“\, to sprout again, to shoot up, to blossom again. Songs:in the LXX five times, though rare and literary word. {Your thought for me} (\to huper emou phronein\). Accusative case of the articular present active infinitive the object of \anethalete\ used transitively. "You caused your thinking of me to bloom afresh." {Wherein} (\eph' h“i\). "In which," "upon which" (locative case). A loose reference to Paul's interests as involved in their thinking of him. {Ye did indeed take thought} (\kai ephroneite\). Imperfect active, "ye were also (or had been also) thinking." {Ye lacked opportunity} (\ˆkaireisthe\). Imperfect middle of \akaireomai\, late and rare word, here only in N.T., from \akairos\ (\a\ privative, \kairos\), not to have a chance, the opposite of \eukaire“\ (Mark:6:31|).

rwp@Philippians:4:11 @{In respect of want} (\kath' husterˆsin\). Late and rare word from \hustere“\, to be behind or too late, only here and strkjv@Mark:12:44| in N.T. {I have learned} (\emathon\). Simply, "I did learn" (constative second aorist active indicative of \manthan“\, to learn, looking at his long experience as a unit. {In whatsoever state I am} (\en hois eimi\). "In what things (circumstances) I am." {To be content} (\autarkˆs einai\). Predicate nominative with the infinitive of the old adjective \autarkˆs\ (from \autos\ and \arke“\, to be self-sufficient), self-sufficing. Favourite word with the Stoics, only here in N.T., though \autarkeia\ occurs in strkjv@2Corinthians:9:8; strkjv@1Timothy:6:6|. Paul is contented with his lot and he learned that lesson long ago. Socrates said as to who is wealthiest: "He that is content with least, for \autarkeia\ is nature's wealth."

rwp@Philippians:4:13 @{I can do all things} (\panta ischu“\). Old verb to have strength (\ischus\). {In him that strengtheneth me} (\en t“i endunamounti me\). Late and rare verb (in LXX) from adjective \endunamos\ (\en, dunamis\). Causative verb to empower, to pour power into one. See same phrase in strkjv@1Timothy:1:12| \t“i endunam“santi me\ (aorist tense here). Paul has such strength so long as Jesus keeps on putting power (\dunamis\) into him.

rwp@Philippians:4:14 @{That ye had fellowship} (\sunkoin“nˆsantes\). First aorist active participle (simultaneous action with the principal verb \kal“s epoiˆsate\). "Ye did well contributing for my affliction."

rwp@Philippians:4:15 @{In the beginning of the gospel} (\en archˆi tou euaggeliou\). After he had wrought in Philippi (2Thessalonians:2:13|). {Had fellowship} (\ekoin“nˆsen\). "Had partnership" (first aorist active indicative). {In the matter} (\eis logon\). "As to an account." No other church opened an account with Paul. {Of giving and receiving} (\dose“s kai lˆmpse“s\). Credit and debit. A mercantile metaphor repeated in verse 17| by \eis logon hum“n\ (to your account). Paul had to keep books then with no other church, though later Thessalonica and Beroea joined Philippi in support of Paul's work in Corinth (2Corinthians:11:8f.|). {But ye only} (\ei mˆ humeis monoi\). Not even Antioch contributed anything but good wishes and prayers for Paul's work (Acts:13:1-3|).

rwp@Philippians:4:19 @{According to his riches in glory} (\kata to ploutos autou en doxˆi\). God has an abundant treasure in glory and will repay the Philippians for what they have done for Paul. The spiritual reward is what spurs men into the ministry and holds them to it.

rwp@Philippians:4:20 @{The glory} (\hˆ doxa\). "The doxology flows out of the joy of the whole epistle" (Bengel).

rwp@Philippians:4:21 @{They that are of Caesar's household} (\hoi ek tˆs Kaisaros oikias\). Not members of the imperial family, but some connected with the imperial establishment. The term can apply to slaves and freedmen and even to the highest functionaries. Christianity has begun to undermine the throne of the Caesars. Some day a Christian will sit on this throne. The gospel works upward from the lower classes. lt was so at Corinth and in Rome. It is true today. It is doubtful if Nero had yet heard of Paul for his case may have been dismissed by lapse of time. But this obscure prisoner who has planted the gospel in Caesar's household has won more eternal fame and power than all the Caesars combined. Nero will commit suicide shortly after Paul has been executed. Nero's star went down and Paul's rose and rises still.

rwp@Revelation:1:1 @{The Revelation} (\apokalupsis\). Late and rare word outside of N.T. (once in Plutarch and so in the vernacular _Koin‚_), only once in the Gospels (Luke:2:32|), but in LXX and common in the Epistles (2Thessalonians:1:7|), though only here in this book besides the title, from \apokalupt“\, old verb, to uncover, to unveil. In the Epistles \apokalupsis\ is used for insight into truth (Ephesians:1:17|) or for the revelation of God or Christ at the second coming of Christ (2Thessalonians:1:7; strkjv@1Peter:1:7|). It is interesting to compare \apokalupsis\ with \epiphaneia\ (2Thessalonians:2:8|) and \phaner“sis\ (1Corinthians:12:7|). The precise meaning here turns on the genitive following. {Of Jesus Christ} (\Iˆsou Christou\). Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause. {Gave him} (\ed“ken autoi\). It is the Son who received the revelation from the Father, as is usual (John:5:20f.,26|, etc.). {To shew} (\deixai\). First aorist active infinitive of \deiknumi\, purpose of God in giving the revelation to Christ. {Unto his servants} (\tois doulois autou\). Believers in general and not just to officials. Dative case. God's servants (or Christ's). {Must shortly come to pass} (\dei genesthai en tachei\). Second aorist middle infinitive of \ginomai\ with \dei\. See this same adjunct (\en tachei\) in strkjv@Luke:18:8; strkjv@Romans:16:20; strkjv@Revelation:22:6|. It is a relative term to be judged in the light of strkjv@2Peter:3:8| according to God's clock, not ours. And yet undoubtedly the hopes of the early Christians looked for a speedy return of the Lord Jesus. This vivid panorama must be read in the light of that glorious hope and of the blazing fires of persecution from Rome. {Sent and signified} (\esˆmanen aposteilas\). "Having sent (first aorist active participle of \apostell“\, strkjv@Matthew:10:16| and again in strkjv@Revelation:22:6| of God sending his angel) signified" (first aorist active indicative of \sˆmain“\, from \sˆma\, sign or token, for which see strkjv@John:12:33; strkjv@Acts:11:28|). See strkjv@12:1| for \sˆmeion\, though \sˆmain“\ (only here in the Apocalypse) suits admirably the symbolic character of the book. {By his angel} (\dia tou aggelou autou\). Christ's angel as Christ is the subject of the verb \esˆmanen\, as in strkjv@22:16 Christ sends his angel, though in strkjv@22:6| God sends. {Unto his servant John} (\t“i doul“i autou I“anei\). Dative case. John gives his name here, though not in Gospel or Epistles, because "prophecy requires the guarantee of the individual who is inspired to utter it" (Milligan). "The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter" (Swete). "Jesus is the medium of all revelation" (Moffatt).

rwp@Revelation:1:3 @{Blessed} (\makarios\). As in strkjv@Matthew:5:3ff|. This endorses the book as a whole. {He that readeth} (\ho anagin“sk“n\). Present active singular articular participle of \anagin“sk“\ (as in strkjv@Luke:4:16|). Christians in their public worship followed the Jewish custom of public reading of the Scriptures (2Corinthians:3:14f.|). The church reader (\anagn“stˆs\, lector) gradually acquired an official position. John expects this book to be read in each of the seven churches mentioned (1:4|) and elsewhere. Today the public reading of the Bible is an important part of worship that is often poorly done. {They that hear} (\hoi akouontes\). Present active plural articular participle of \akou“\ (the audience). {And keep} (\kai tˆrountes\). Present active participle of \tˆre“\, a common Johannine word (1John:2:4|, etc.). Cf. strkjv@Matthew:7:24|. "The content of the Apocalypse is not merely prediction; moral counsel and religious instruction are the primary burdens of its pages" (Moffatt). {Written} (\gegrammena\). Perfect passive participle of \graph“\. {For the time is at hand} (\ho gar kairos eggus\). Reason for listening and keeping. On \kairos\ see strkjv@Matthew:12:1|, time of crisis as in strkjv@1Corinthians:7:29|. How near \eggus\ (at hand) is we do not know any more than we do about \en tachei\ (shortly) in strkjv@1:1|.

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

rwp@Revelation:1:5 @{Who is the faithful witness} (\ho martus ho pistos\). "The witness the faithful," nominative in apposition like \pr“totokos\ and \arch“n\ with the preceding ablative \Iˆsou Christou\ with \apo\, a habit of John in this book (apparently on purpose) as in strkjv@2:13,20; strkjv@3:12|, etc. See this same phrase in strkjv@2:13; strkjv@3:14|. The use of \martus\ of Jesus here is probably to the witness (1:1|) in this book (22:16f.|), not to the witness of Jesus before Pilate (1Timothy:6:13|). {The first-born of the dead} (\ho pr“totokos t“n nekr“n\). A Jewish Messianic title (Psalms:88:28|) and as in strkjv@Colossians:1:18| refers to priority in the resurrection to be followed by others. See strkjv@Luke:2:7| for the word. {The ruler of the kings of the earth} (\ho arch“n t“n basile“n tˆs gˆs\). Jesus by his resurrection won lordship over the kings of earth (17:14; strkjv@19:16|), what the devil offered him by surrender (Matthew:4:8f.|). {Unto him that loveth us} (\t“i agap“nti hˆmƒs\). Dative of the articular present (not aorist \agapˆsanti\) active participle of \agapa“\ in a doxology to Christ, the first of many others to God and to Christ (1:6; strkjv@4:11; strkjv@5:9,12f.; strkjv@7:10,12|, etc.). For the thought see strkjv@John:3:16|. {Loosed} (\lusanti\). First aorist active participle of \lu“\ (Aleph A C), though some MSS. (P Q) read \lousanti\ (washed), a manifest correction. Note the change of tense. Christ loosed us once for all, but loves us always. {By his blood} (\en t“i haimati autou\). As in strkjv@5:9|. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption.

rwp@Revelation:1:6 @{And he made} (\kai epoiˆsen\). Change from the participle construction, which would be \kai poiˆsanti\ (first aorist active of \poie“\) like \lusanti\ just before, a Hebraism Charles calls it, but certainly an anacoluthon of which John is very fond, as in strkjv@1:18; strkjv@2:2,9,20; strkjv@3:9; strkjv@7:14; strkjv@14:2f.; strkjv@15:3|. {Kingdom} (\basileian\). Songs:correctly Aleph A C, not \basileis\ (P cursives). Perhaps a reminiscence of strkjv@Exodus:19:6|, a kingdom of priests. In strkjv@5:10| we have again "a kingdom and priests." The idea here is that Christians are the true spiritual Israel in God's promise to Abraham as explained by Paul in strkjv@Galatians:3; strkjv@Romans:9|. {To be priests} (\hiereis\). In apposition with \basileian\, but with \kai\ (and) in strkjv@5:10|. Each member of this true kingdom is a priest unto God, with direct access to him at all times. {Unto his God and Father} (\t“i the“i kai patri autou\). Dative case and \autou\ (Christ) applies to both \the“i\ and \patri\. Jesus spoke of the Father as his God (Matthew:27:46; strkjv@John:20:17|) and Paul uses like language (Ephesians:1:17|), as does Peter (1Peter:1:3|). {To him} (\aut“i\). Another doxology to Christ. "The adoration of Christ which vibrates in this doxology is one of the most impressive features of the book" (Moffatt). Like doxologies to Christ appear in strkjv@5:13; strkjv@7:10; strkjv@1Peter:4:11; strkjv@2Peter:3:18; strkjv@2Timothy:4:18; He strkjv@13:21|. These same words (\hˆ doxa kai to kratos\) in strkjv@1Peter:4:11|, only \hˆ doxa\ in strkjv@2Peter:3:18; strkjv@2Timothy:4:18|, but with several others in strkjv@Revelation:5:13; strkjv@7:10|.

rwp@Revelation:1:7 @{Behold, he cometh with the clouds} (\idou erchetai meta t“n nephel“n\). Futuristic present middle indicative of \erchomai\, a reminiscence of strkjv@Daniel:7:13| (Theodotion). "It becomes a common eschatological refrain" (Beckwith) as in strkjv@Mark:13:26; strkjv@14:62; strkjv@Matthew:24:30; strkjv@26:64; strkjv@Luke:21:27|. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration" (Vincent). {Shall see} (\opsetai\). Future middle of \hora“\, a reminiscence of strkjv@Zechariah:12:10| according to the text of Theodotion (Aquila and Symmachus) rather than the LXX and like that of strkjv@Matthew:24:30| (similar combination of Daniel and Zechariah) and strkjv@26:64|. This picture of the victorious Christ in his return occurs also in strkjv@14:14, 18-20; strkjv@19:11-21; strkjv@20:7-10|. {And they which} (\kai hoitines\). "And the very ones who," Romans and Jews, all who shared in this act. {Pierced} (\exekentˆsan\). First aorist active indicative of \ekkente“\, late compound (Aristotle, Polybius, LXX), from \ek\ and \kente“\ (to stab, to pierce), in N.T., only here and strkjv@John:19:37|, in both cases from strkjv@Zechariah:12:10|, but not the LXX text (apparently proof that John used the original Hebrew or the translation of Theodotion and Aquila). {Shall mourn} (\kopsontai\). Future middle (direct) of \kopt“\, old verb, to cut, "they shall cut themselves," as was common for mourners (Matthew:11:17; strkjv@Luke:8:52; strkjv@23:27|). From strkjv@Zechariah:12:12|. See also strkjv@Revelation:18:9|. {Tribes} (\phulai\). Not just the Jewish tribes, but the spiritual Israel of Jews and Gentiles as in strkjv@7:4-8|. No nation had then accepted Christ as Lord and Saviour, nor has any yet done so.

rwp@Revelation:1:8 @{The Alpha and the Omega} (\to Alpha kai to O\). The first and the last letters of the Greek alphabet, each with its own neuter (grammatical gender) article. This description of the eternity of God recurs in strkjv@21:6| with the added explanation \hˆ archˆ kai to telos\ (the Beginning and the End) and of Christ in strkjv@22:13| with the still further explanation \ho pr“tos kai ho eschatos\ (the First and the Last). This last phrase appears also in strkjv@1:17; strkjv@2:8| without \to Alpha kai to O\. The change of speaker here is unannounced, as in strkjv@16:15; strkjv@18:20|. Only here and strkjv@21:5f|. is God introduced as the speaker. The eternity of God guarantees the prophecy just made. {The Lord God} (\Kurios ho theos\). "The Lord the God." Common phrase in Ezekiel (Ezekiel:6:3,11; strkjv@7:2|, etc.) and in this book (4:8; strkjv@11:17; strkjv@15:3; strkjv@16:7; strkjv@19:6; strkjv@21:22|). See strkjv@1:4; strkjv@4:8| for the triple use of \ho\, etc. to express the eternity of God. {The Almighty} (\ho pantokrat“r\). Late compound (\pƒs\ and \krate“\), in Cretan inscription and a legal papyrus, common in LXX and Christian papyri, in N.T. only in strkjv@2Corinthians:6:18| (from strkjv@Jeremiah:38:35|) and strkjv@Revelation:1:8; strkjv@4:8; strkjv@11:17; strkjv@15:3; strkjv@16:7,14; strkjv@19:6,15; strkjv@21:22|.

rwp@Revelation:1:9 @{I John} (\Eg“ I“anˆs\). strkjv@Songs:22:8|. In apocalyptic literature the personality of the writer is always prominent to guarantee the visions (Daniel:8:1; strkjv@10:2|). {Partaker with you} (\sunkoin“nos\). See already strkjv@1Corinthians:9:23|. "Co-partner with you" (Romans:11:17|). One article with \adelphos\ and \sunkoin“nos\ unifying the picture. The absence of \apostolos\ here does not show that he is not an apostle, but merely his self-effacement, as in the Fourth Gospel, and still more his oneness with his readers. Songs:there is only one article (\tˆi\) with \thlipsei\ (tribulation), \basileiƒi\ (kingdom), \hupomonˆi\ (patience), ideas running all through the book. Both the tribulation (see strkjv@Matthew:13:21| for \thlipsis\) and the kingdom (see strkjv@Matthew:3:2| for \basileia\) were present realities and called for patience (\hupomonˆ\ being "the spiritual alchemy" according to Charles for those in the kingdom, for which see strkjv@Luke:8:15; strkjv@James:5:7|). All this is possible only "in Jesus" (\en Iˆsou\), a phrase on a par with Paul's common \en Christ“i\ (in Christ), repeated in strkjv@14:13|. Cf. strkjv@3:20; strkjv@2Thessalonians:3:5|. {Was} (\egenomˆn\). Rather, "I came to be," second aorist middle indicative of \ginomai\. {In the isle that is called Patmos} (\en tˆi nˆs“i tˆi kaloumenˆi Patm“i\). Patmos is a rocky sparsely settled island some ten miles long and half that wide, one of the Sporades group in the Aegean Sea, south of Miletus. The present condition of the island is well described by W. E. Geil in _The Isle That Is Called Patmos_ (1905). Here John saw the visions described in the book, apparently written while still a prisoner there in exile. {For the word of God and the testimony of Jesus} (\dia ton logon tou theou kai tˆn marturian Iˆsou\). The reason for (\dia\ and the accusative) John's presence in Patmos, naturally as a result of persecution already alluded to, not for the purpose of preaching there or of receiving the visions. See verse 2| for the phrase.

rwp@Revelation:1:10 @{I was in the Spirit} (\egenomˆn en pneumati\). Rather, "I came to be (as in strkjv@1:9|) in the Spirit," came into an ecstatic condition as in strkjv@Acts:10:10f.; strkjv@22:17|, not the normal spiritual condition (\einai en pneumati\, strkjv@Romans:8:9|). {On the Lord's Day} (\en tˆi kuriakˆi hˆmerƒi\). Deissmann has proven (_Bible Studies_, p. 217f.; _Light_, etc., p. 357ff.) from inscriptions and papyri that the word \kuriakos\ was in common use for the sense "imperial" as imperial finance and imperial treasury and from papyri and ostraca that \hˆmera Sebastˆ\ (Augustus Day) was the first day of each month, Emperor's Day on which money payments were made (cf. strkjv@1Corinthians:16:1f.|). It was easy, therefore, for the Christians to take this term, already in use, and apply it to the first day of the week in honour of the Lord Jesus Christ's resurrection on that day (_Didache_ 14, Ignatius _Magn_. 9). In the N.T. the word occurs only here and strkjv@1Corinthians:11:20| (\kuriakon deipnon the Lord's Supper\). It has no reference to \hˆmera kuriou\ (the day of judgment, strkjv@2Peter:3:10|). {Behind me} (\opis“ mou\). "The unexpected, overpowering entrance of the divine voice" (Vincent). Cf. strkjv@Ezekiel:3:12|. {Voice} (\ph“nˆn\). Of Christ, as is plain in verses 12f|. {As of a trumpet} (\h“s salpiggos\). Songs:in strkjv@4:1| referring to this. {Saying} (\legousˆs\). Present active participle genitive case agreeing with \salpiggos\ rather than \legousan\, accusative agreeing with \ph“nˆn\. Songs:on purpose, as is clear from strkjv@4:1|, where \lalousˆs\ also agrees with \salpiggos\.

rwp@Revelation:1:12 @{To see the voice} (\blepein tˆn ph“nˆn\). The voice put for the person speaking. {Having turned} (\epistrepsas\). First aorist active participle of \epistreph“\, from which also \epestrepsa\, just before, for which verb see strkjv@Acts:15:36; strkjv@16:18|. {Seven golden candlesticks} (\hepta luchnias chrusas\). See strkjv@Matthew:5:15| for \luchnia\ (lampstand). Symbols of the seven churches as explained in verse 20|. See strkjv@Exodus:25:35ff.| for description of a seven-branched candlestick, but here the lampstands are separate.

rwp@Revelation:1:13 @{One like unto a son of man} (\homoion huion anthr“pou\). Note accusative here with \homoion\ (object of \eidon\) as in strkjv@14:14| and not the associative-instrumental as is usual (1:15; strkjv@4:3,6|). Charles holds that \homoion\ here has the sense of \h“s\ (as) and compares strkjv@4:6; strkjv@22:1| for proof. The absence of the article here shows also (Charles) that the idea is not "like the Son of man" for Christ is the Son of man. He is like "a son of man," but not a man. {Clothed} (\endedumenon\). Perfect passive participle of \endu“\, accusative case agreeing with \homoion\. {A garment down to the foot} (\podˆrˆ\). Old adjective \podˆrˆs\ (from \pous\, foot, and \air“\), here only in N.T., accusative singular retained with the passive participle as often with verbs of clothing. Supply \chit“na\ or \esthˆta\ (garment). {Girt about} (\periez“smenon\). Perfect passive participle of \periz“nnumi\, accusative singular agreeing with \homoion\. {At the breasts} (\pros tois mastois\). Old word for breasts of a woman (Luke:11:27; strkjv@23:29|) and nipples of a man, as here. High girding like this was a mark of dignity as of the high priest (Josephus, _Ant_. III. 7. 2). For \pros\ with the locative see strkjv@Mark:5:11|. {With a golden girdle} (\z“nˆn chrusƒn\). Accusative case again retained with the passive participle (verb of clothing). Note also \chrusƒn\ (vernacular _Koin‚_) rather than the old form, \chrusˆn\.

rwp@Revelation:1:16 @{And he had} (\kai ech“n\). "And having," present active participle of \ech“\, loose use of the participle (almost like \eiche\, imperfect) and not in agreement with \autou\, genitive case. This is a common idiom in the book; a Hebraism, Charles calls it. {In his right hand} (\en tˆi dexiƒi cheiri\). For safe keeping as in strkjv@John:10:28|. {Seven stars} (\asteras hepta\). Symbols of the seven churches (verse 20|), seven planets rather than Pleiades or any other constellation like the bear. {Proceeded} (\ekporeuomenˆ\). Present middle participle of \ekporeuomai\, old compound (Matthew:3:5|) used loosely again like \ech“n\. {A sharp two-edged sword} (\romphaia distomos oxeia\). "A sword two-mouthed sharp." \Romphaia\ (as distinct from \machaira\) is a long sword, properly a Thracian javelin, in N.T. only strkjv@Luke:2:35; strkjv@Revelation:1:16; strkjv@2:12; strkjv@Hebrews:4:12|. See \stoma\ used with \machairˆs\ in strkjv@Luke:21:24| (by the mouth of the sword). {Countenance} (\opsis\). Old word (from \opt“\), in N.T. only here, strkjv@John:7:24; strkjv@11:44|. {As the sun shineth} (\h“s ho hˆlios phainei\). Brachylogy, "as the sun when it shines." For \phainei\ see strkjv@John:1:5|.

rwp@Revelation:1:17 @{I fell} (\epesa\). Late form for the old \epeson\ (second aorist active indicative of \pipt“\, to fall). Under the over-powering influence of the vision as in strkjv@19:10|. {He laid} (\ethˆken\). First aorist active indicative of \tithˆmi\. The act restored John's confidence. {Fear not} (\mˆ phobou\). Cf. strkjv@Luke:1:13| to Zacharias to give comfort. {I am the first and the last} (\eg“ eimi ho pr“tos kai ho eschatos\). Used in strkjv@Isaiah:44:6; strkjv@48:12| of God, but here, strkjv@2:8; strkjv@22:13| of Christ. {And the Living One} (\kai ho z“n\). Present active articular participle of \za“\, another epithet of God common in the O.T. (Deuteronomy:32:40; strkjv@Isaiah:49:18|, etc.) and applied purposely to Jesus, with which see strkjv@John:5:26| for Christ's own words about it.

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

rwp@Revelation:1:19 @{Therefore} (\oun\). In view of Christ's words about himself in verse 18| and the command in verse 11|. {Which thou sawest} (\ha eides\). The vision of the Glorified Christ in verses 13-18|. {The things which are} (\ha eisin\). Plural verb (individualising the items) though \ha\ is neuter plural, certainly the messages to the seven churches (1:20-3:22|) in relation to the world in general, possibly also partly epexegetic or explanatory of \ha eides\. {The things which shall come to pass hereafter} (\ha mellei ginesthai meta tauta\). Present middle infinitive with \mellei\, though both aorist and future are also used. Singular verb here (\mellei\) blending in a single view the future. In a rough outline this part begins in strkjv@4:1 and goes to end of chapter 22, though the future appears also in chapters 2 and 3 and the present occurs in 4 to 22 and the elements in the vision of Christ (1:13-18|) reappear repeatedly.

rwp@Revelation:1:20 @{The mystery of the seven stars} (\to mustˆrion t“n hepta aster“n\). On the word \mustˆrion\ see on ¯Matthew:13:11; strkjv@2Thessalonians:2:7; strkjv@Colossians:1:26|. Here it means the inner meaning (the secret symbol) of a symbolic vision (Swete) as in strkjv@10:7; strkjv@13:18; strkjv@17:7,9; strkjv@Daniel:2:47|. Probably the accusative absolute (Charles), "as for the mystery" (Robertson, _Grammar_, pp. 490, 1130), as in strkjv@Romans:8:3|. This item is picked out of the previous vision (1:16|) as needing explanation at once and as affording a clue to what follows (2:1,5|). {Which} (\hous\). Masculine accusative retained without attraction to case of \aster“n\ (genitive, \h“n\). {In my right hand} (\epi tˆs dexias mou\). Or "upon," but \en tˆi\, etc., in verse 16|. {And the seven golden candlesticks} (\kai tas hepta luchnias tas chrusƒs\). "The seven lampstands the golden," identifying the stars of verse 16| with the lampstands of verse 12|. The accusative case here is even more peculiar than the accusative absolute \mustˆrion\, since the genitive \luchni“n\ after \mustˆrion\ is what one would expect. Charles suggests that John did not revise his work. {The angels of the seven churches} (\aggeloi t“n hepta ekklˆsi“n\). Anarthrous in the predicate (angels of, etc.). "The seven churches" mentioned in strkjv@1:4,11|. Various views of \aggelos\ here exist. The simplest is the etymological meaning of the word as messenger from \aggell“\ (Matthew:11:10|) as messengers from the seven churches to Patmos or by John from Patmos to the churches (or both). Another view is that \aggelos\ is the pastor of the church, the reading \tˆn gunaika sou\ (thy wife) in strkjv@2:20| (if genuine) confirming this view. Some would even take it to be the bishop over the elders as \episcopos\ in Ignatius, but a separate \aggelos\ in each church is against this idea. Some take it to be a symbol for the church itself or the spirit and genius of the church, though distinguished in this very verse from the churches themselves (the lampstands). Others take it to be the guardian angel of each church assuming angelic patrons to be taught in strkjv@Matthew:18:10; strkjv@Acts:12:15|. Each view is encompassed with difficulties, perhaps fewer belonging to the view that the "angel" is the pastor. {Are seven churches} (\hepta ekklˆsiai eisin\). These seven churches (1:4,11|) are themselves lampstands (1:12|) reflecting the light of Christ to the world (Matthew:5:14-16; strkjv@John:8:12|) in the midst of which Christ walks (1:13|).

rwp@Revelation:2:1 @{In Ephesus} (\en Ephes“i\). Near the sea on the river Cayster, the foremost city of Asia Minor, the temple-keeper of Artemis and her wonderful temple (Acts:19:35|), the home of the magic arts (Ephesian letters, strkjv@Acts:19:19|) and of the mystery-cults, place of Paul's three years' stay (Acts:19:1-10; strkjv@20:17-38|), where Aquila and Priscilla and Apollos laboured (Acts:18:24-28|), where Timothy wrought (I and II Tim.), where the Apostle John preached in his old age. Surely it was a place of great privilege, of great preaching. It was about sixty miles from Patmos and the messenger would reach Ephesus first. It is a free city, a seat of proconsular government (Acts:19:38|), the end of the great road from the Euphrates. The port was a place of shifting sands, due to the silting up of the mouth of the Cayster. Ramsay (_Letters to the Seven Churches_, p. 210) calls it "the City of Change." {These things} (\tade\). This demonstrative seven times here, once with the message to each church (2:1,8,12,18; strkjv@2:1,7,14|), only once elsewhere in N.T. (Acts:21:11|). {He that holdeth} (\ho krat“n\). Present active articular participle of \krate“\, a stronger word than \ech“n\ in strkjv@1:16|, to which it refers. {He that walketh} (\ho peripat“n\). Present active articular participle of \peripate“\, an allusion to strkjv@1:13|. These two epithets are drawn from the picture of Christ in strkjv@1:13-18|, and appropriately to conditions in Ephesus describe Christ's power over the churches as he moves among them.

rwp@Revelation:2:2 @{I know} (\oida\). Rather than \gin“sk“\ and so "emphasizes better the absolute clearness of mental vision which photographs all the facts of life as they pass" (Swete). Songs:also in strkjv@2:9,13,19; strkjv@3:1,8,15|. For the distinction see strkjv@John:21:17|, "where the universal knowledge passes into the field of special observation." {Works} (\erga\). The whole life and conduct as in strkjv@John:6:29|. {And thy toil and patience} (\kai ton kopon kai tˆn hupomonˆn sou\). "Both thy toil and patience," in explanation of \erga\, and see strkjv@1Thessalonians:1:3|, where all three words (\ergon, kopos, hupomonˆ\) occur together as here. See strkjv@14:13| for sharp distinction between \erga\ (activities) and \kopoi\ (toils, with weariness). Endurance (\hupomonˆ\) in hard toil (\kopos\). {And that} (\kai hoti\). Further explanation of \kopos\ (hard toil). {Not able} (\ou dunˆi\). This _Koin‚_ form for the Attic \dunasai\ (second person singular indicative middle) occurs also in strkjv@Mark:9:22; strkjv@Luke:16:2|. {Bear} (\bastasai\). First aorist active infinitive of \bastaz“\, for which verb see strkjv@John:10:31; strkjv@12:6; strkjv@Galatians:6:2|. These evil men were indeed a heavy burden. {And didst try} (\kai epeirasas\). First aorist active indicative of \peiraz“\, to test, a reference to a recent crisis when these Nicolaitans (verse 6|) were condemned. The present tenses (\dunˆi, echeis\) indicate the continuance of this attitude. Cf. strkjv@1John:4:1|. {Which call themselves apostles} (\tous legontas heautous apostolous\). Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2Corinthians:11:5,13; strkjv@12:11|). Paul had foretold such false teachers (Gnostics), grievous wolves, in strkjv@Acts:20:29|; in sheep's clothing, Jesus had said (Matthew:7:15|). {And they are not} (\kai ouk eisin\). A parenthesis in Johannine style (John:2:9; strkjv@3:9; strkjv@1John:3:1|) for \kai ouk ontas\ to correspond to \legontas\. {And didst find} (\kai heures\). Second aorist active indicative of \heurisk“\. Dropping back to the regular structure parallel with \epeirasas\. {False} (\pseudeis\). Predicate accusative plural of \pseudˆs\, self-deceived deceivers as in strkjv@21:8|.

rwp@Revelation:2:3 @{Thou hast} (\echeis\). Continued possession of patience. {Didst bear} (\ebastasas\). First aorist indicative of \bastaz“\, repeated reference to the crisis in verse 2|. {And hast not grown weary} (\kai ou kekopiakes\). Perfect active indicative of \kopia“\, old verb, to grow weary (Matthew:6:28|), play on the word \kopos\, late form in \-es\, for the regular \-as\ (\lelukas\). like \aphˆkes\ (verse 4|) and \pept“kes\ (verse 5|). "Tired in loyalty, not of it. The Ephesian church can bear anything except the presence of impostors in her membership" (Moffatt).

rwp@Revelation:2:4 @{This against thee, that} (\kata sou hoti\). For the phrase "have against" see strkjv@Matthew:5:23|. The \hoti\ clause is the object of \ech“\. {Thou didst leave} (\aphˆkes\). First aorist active (kappa aorist, but with \-es\ instead of \-as\) of \aphiˆmi\, a definite and sad departure. {Thy first love} (\tˆn agapˆn sou tˆn pr“tˆn\). "Thy love the first." This early love, proof of the new life in Christ (1John:3:13f.|), had cooled off in spite of their doctrinal purity. They had remained orthodox, but had become unloving partly because of the controversies with the Nicolaitans.

rwp@Revelation:2:5 @{Remember} (\mnˆmoneue\). Present active imperative of \mnˆmoneu“\, "continue mindful" (from \mnˆm“n\). {Thou art fallen} (\pept“kes\). Perfect active indicative of \pipt“\, state of completion. Down in the valley, look up to the cliff where pure love is and whence thou hast fallen down. {And repent} (\kai metanoˆson\). First aorist active imperative of \metanoe“\, urgent appeal for instant change of attitude and conduct before it is too late. {And do} (\kai poiˆson\). First aorist active imperative of \poie“\, "Do at once." {The first works} (\ta pr“ta erga\). Including the first love (Acts:19:20; strkjv@20:37; strkjv@Ephesians:1:3ff.|) which has now grown cold (Matthew:24:12|). {Or else} (\ei de mˆ\). Elliptical condition, the verb not expressed (\metanoeis\), a common idiom, seen again in verse 16|, the condition expressed in full by \ean mˆ\ in this verse and verse 22|. {I come} (\erchomai\). Futuristic present middle (John:14:2f.|). {To thee} (\soi\). Dative, as in strkjv@2:16| also. {Will move} (\kinˆs“\). Future active of \kine“\. In Ignatius' Epistle to Ephesus it appears that the church heeded this warning. {Except thou repent} (\ean mˆ metanoˆsˆis\). Condition of third class with \ean mˆ\ instead of \ei mˆ\ above, with the first aorist active subjunctive of \metanoe“\.

rwp@Revelation:2:7 @{He that hath an ear} (\ho ech“n ous\). An individualizing note calling on each of the hearers (1:3|) to listen (2:7,11,17,28; strkjv@3:3,6,13,22|) and a reminiscence of the words of Jesus in the Synoptics (Matthew:11:15; strkjv@13:9,43; strkjv@Mark:4:9,23; strkjv@Luke:8:8; strkjv@14:35|), but not in John's Gospel. {The spirit} (\to pneuma\). The Holy Spirit as in strkjv@14:13; strkjv@22:17|. Both Christ and the Holy Spirit deliver this message. "The Spirit of Christ in the prophet is the interpreter of Christ's voice" (Swete). {To him that overcometh} (\t“i nik“nti\). Dative of the present (continuous victory) active articular participle of \nika“\, a common Johannine verb (John:16:33; strkjv@1John:2:13f; strkjv@4:4; strkjv@5:4f.; strkjv@Revelation:2:7,11,17,26; strkjv@3:5,12,21; strkjv@5:5; strkjv@12:11; strkjv@15:2; strkjv@17:14; strkjv@21:7|). Faith is dominant in Paul, victory in John, faith is victory (1John:5:4|). Songs:in each promise to these churches. {I will give} (\d“s“\). Future active of \did“mi\ as in strkjv@2:10,17,23,26,28; strkjv@3:8,21; strkjv@6:4; strkjv@11:3; strkjv@21:6|. {To eat} (\phagein\). Second aorist active infinitive of \esthi“\. {Of the tree of life} (\ek tou xulou tˆs z“ˆs\). Note \ek\ with the ablative with \phagein\, like our "eat of" (from or part of). From strkjv@Genesis:2:9; strkjv@3:22|. Again in strkjv@Revelation:22:2,14| as here for immortality. This tree is now in the Garden of God. For the water of life see strkjv@21:6; strkjv@22:17| (Cf. strkjv@John:4:10,13f.|). {Which} (\ho\). The \xulon\ (tree). {In the Paradise of God} (\en t“i paradeis“i tou theou\). Persian word, for which see strkjv@Luke:23:43; strkjv@2Corinthians:12:4|. The abode of God and the home of the redeemed with Christ, not a mere intermediate state. It was originally a garden of delight and finally heaven itself (Trench), as here.

rwp@Revelation:2:8 @{In Smyrna} (\en Smurnˆi\). North of Ephesus, on a gulf of the Aegean, one of the great cities of Asia (province), a seat of emperor-worship with temple to Tiberius, with many Jews hostile to Christianity who later join in the martyrdom of Polycarp, poor church (rich in grace) which receives only praise from Christ, scene of the recent massacre of Greeks by the Turks. Ramsay (_op. cit._, p. 251) terms Smyrna "the City of Life." Christianity has held on here better than in any city of Asia. {The first and the last} (\ho pr“tos kai ho eschatos\). Repeating the language of strkjv@1:17|. {Which was dead} (\hos egeneto nekros\). Rather, "who became dead" (second aorist middle indicative of \ginomai\) as in strkjv@1:18|. {And lived again} (\kai ezˆsen\). First aorist (ingressive, came to life) active of \za“\ (\ho z“n\ in strkjv@1:18|). Emphasis on the resurrection of Christ.

rwp@Revelation:2:13 @{Where} (\pou--hopou\). \Pou\ is interrogative adverb used here in an indirect question as in strkjv@John:1:39|. \Hopou\ is relative adverb referring to \pou\. Satan's throne (\ho thronos tou Satanƒ\). Satan not simply resided in Pergamum, but his "throne" or seat of power of king or judge (Matthew:19:28; strkjv@Luke:1:32,52|). The symbol of Asklepios was the serpent as it is of Satan (12:9; strkjv@20:2|). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of "rampant paganism" (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. {Holdest fast my name} (\krateis to onoma sou\). Present active indicative of \krate“\, "dost keep on holding," as in strkjv@2:25, strkjv@3:11|. This church refused to say \Kurios Kaisar\ (_Martyrd. Polyc_. 8f.) and continued to say \Kurios Iˆsous\ (1Corinthians:12:3|). They stood true against the emperor-worship. {Didst not deny} (\ouk ˆrnˆs“\). First aorist middle second person singular of \arneomai\. Reference to a specific incident not known to us. {My faith} (\tˆn pistin mou\). Objective genitive, "thy faith in me." {Of Antipas} (\Antipas\). Indeclinable in this form. It is possible that \Antipa\ (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus). {My witness} (\ho martus mou\). Nominative in apposition with a genitive as in strkjv@1:5| (with ablative), common solecism in the Apocalypse. "Witness" as Jesus had said they should be (Acts:1:8|) and Stephen was (Acts:22:20|) and others were (Revelation:17:6|). The word later (by third century) took on the modern meaning of martyr. {My faithful one} (\ho pistos mou\). Nominative also, with \mou\ also. Jesus gives Antipas his own title (Swete) as in strkjv@1:5; strkjv@3:14|. Faithful unto death. {Was killed} (\apektanthˆ\). First aorist passive indicative of \apoktein“\, this passive form common in the Apocalypse (?2:13; strkjv@6:11; strkjv@5:9,13; strkjv@13:10,15; 18, 20; strkjv@19:21?). {Among you} (\par humin\). By your side. Proof of the throne of Satan, "where Satan dwells" (\hopou ho Satanƒs katoikei\), repeated for emphasis.

rwp@Revelation:2:14 @{There} (\ekei\). That is \par' humin\ (among you). A party in the church that resisted emperor-worship, to the death in the case of Antipas, yet were caught in the insidious wiles of the Nicolaitans which the church in Ephesus withstood. {Some that hold} (\kratountas\). "Men holding" (present active participle of \krate“\). {The teaching of Balaam} (\tˆn didachˆn Balaam\). Indeclinable substantive Balaam (Numbers:25:1-9; strkjv@31:15f.|). The point of likeness of these heretics with Balaam is here explained. {Taught Balak} (\edidasken t“i Balak\). Imperfect indicative of \didask“\, Balaam's habit, "as the prototype of all corrupt teachers" (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans:6:15|). The use of the dative with \didask“\ is a colloquialism rather than a Hebraism. Two accusatives often occur with \didask“\. {To cast a stumbling-block} (\balein skandalon\). Second aorist active infinitive (accusative case after \edidasken\) of \ball“\, regular use with \skandalon\ (trap) like \tithˆmi skandalon\ in strkjv@Romans:14:13|. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still). {To eat things sacrificed to idols} (\phagein eid“lothuta\). Second aorist active infinitive of \esthi“\ and the verbal adjective (from \eid“lon\ and \thu“\), quoted here from strkjv@Numbers:25:1f.|, but in inverse order, repeated in other order in verse 20|. See strkjv@Acts:15:29; strkjv@21:25; strkjv@1Corinthians:8:1ff.| for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways.

rwp@Revelation:2:17 @{Of the hidden manna} (\tou manna tou kekrummenou\). "Of the manna the hidden" (perfect passive articular participle of \krupt“\). The partitive genitive, the only N.T. example with \did“mi\, though Q reads \to\ (accusative) here. For examples of the ablative with \apo\ and \ek\ see Robertson, _Grammar_, p. 519. See strkjv@John:6:31,49| for the indeclinable word \manna\. The golden pot of manna was "laid up before God in the ark" (Exodus:16:23|). It was believed that Jeremiah hid the ark, before the destruction of Jerusalem, where it would not be discovered till Israel was restored (II Macc. strkjv@2:5ff.). Christ is the true bread from heaven (John:6:31-33, 48-51|) and that may be the idea here. Those faithful to Christ will have transcendent fellowship with him. Swete takes it to be "the life-sustaining power of the Sacred Humanity now hid with Christ in God." {A white stone} (\psˆphon leukˆn\). This old word for pebble (from \psa“\, to rub) was used in courts of justice, black pebbles for condemning, white pebbles for acquitting. The only other use of the word in the N.T. is in strkjv@Acts:26:10|, where Paul speaks of "depositing his pebble" (\katˆnegka psˆphon\) or casting his vote. The white stone with one's name on it was used to admit one to entertainments and also as an amulet or charm. {A new name written} (\onoma kainon gegrammenon\). Perfect passive predicate participle of \graph“\. Not the man's own name, but that of Christ (Heitmuller, _Im Namen Jˆsu_, p. 128-265). See strkjv@3:12| for the name of God so written on one. The man himself may be the \psˆphos\ on which the new name is written. "The true Christian has a charmed life" (Moffatt). {But he that receiveth it} (\ei mˆ ho lamban“n\). "Except the one receiving it." See strkjv@Matthew:11:27| for like intimate and secret knowledge between the Father and the Son and the one to whom the Son wills to reveal the Father. See also strkjv@Revelation:19:12|.

rwp@Revelation:2:21 @{I gave her time} (\ed“ka autˆi chronon\). First aorist active indicative of \did“mi\, allusion to a definite visit or message of warning to this woman. {That she should repent} (\hina metanoˆsˆi\). Sub-final use of \hina\ with first aorist active subjunctive of \metanoe“\. {And she willeth not} (\kai ou thelei\). "And she is not willing." Blunt and final like strkjv@Matthew:23:37|. {To repent of} (\metanoˆsai ek\). First aorist (ingressive) active infinitive with \ek\, "to make a change out of," the usual construction with \metanoe“\ in this book (2:22; strkjv@9:20ff.; strkjv@16:11|), with \apo\ in strkjv@Acts:8:22|. \Porneia\ (fornication) here, but \moicheu“\ (to commit adultery) in verse 22|.

rwp@Revelation:2:22 @{I do cast} (\ball“\). Futuristic present active indicative rather than the future \bal“\, since judgment is imminent. {Into a bed} (\eis klinˆn\). "A bed of sickness in contrast with the bed of adultery" (Beckwith). {Them that commit adultery with her} (\tous moicheuontas met' autˆs\). Present active articular participle accusative plural of \moicheu“\. The actual paramours of the woman Jezebel, guilty of both \porneia\ (fornication, verse 21|) and \moicheia\ (adultery), works of Jezebel of old and of this Jezebel. There may be also an allusion to the spiritual adultery (2Corinthians:11:2|) towards God and Christ as of old (Jeremiah:3:8; strkjv@5:7; strkjv@Ezekiel:16:22|). {Except they repent} (\ean mˆ metanoˆsousin\). Condition of first class with \ean mˆ\ and the future active indicative of \metanoe“\, put in this vivid form rather than the aorist subjunctive (\-“sin\) third-class condition. {Of her works} (\ek t“n erg“n autˆs\). \Autˆs\ (her) correct rather than \aut“n\ (their). Jezebel was chiefly responsible.

rwp@Revelation:2:24 @{To you the rest} (\humin tois loipois\). Dative case. Those who hold out against Jezebel, not necessarily a minority (9:20; strkjv@19:21; strkjv@1Thessalonians:4:13|). {As many as} (\hosoi\). Inclusive of all "the rest." {This teaching} (\tˆn didachˆn tautˆn\). That of Jezebel. {Which} (\hoitines\). "Which very ones," generic of the class, explanatory definition as in strkjv@1:7|. {Know not} (\ouk egn“san\). Second aorist (ingressive) active of \gin“sk“\, "did not come to know by experience." {The deep things of Satan} (\ta bathea tou Satanƒ\). The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of "the deep things," some claiming this very language about Satan (the serpent) as Paul did of God (1Corinthians:2:10|). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1John:1:10; strkjv@3:10|). Perhaps both ideas are involved. {As they say} (\h“s legousin\). Probably referring to the heretics who ridicule the piety of the other Christians. {None other burden} (\ou--allo baros\). \Baros\ refers to weight (Matthew:20:12|), \phortion\, from \pher“\, to bear, refers to load (Galatians:6:5|), \ogkos\ to bulk (Hebrews:12:1|). Apparently a reference to the decision of the Jerusalem Conference (Acts:15:28|) where the very word \baros\ is used and mention is made about the two items in verse 20| (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in strkjv@Matthew:23:4|.

rwp@Revelation:2:25 @{Howbeit} (\plˆn\). Common after \ouk allo\ as a preposition with the ablative (Mark:12:32|), but here a conjunction as in strkjv@Phillipians:1:18|. {Hold fast} (\kratˆsate\). First aorist active imperative of \krate“\, either ingressive (get a grip on) or constative (hold on as a single decisive effort). See present imperative \kratei\ in strkjv@3:11| (keep on holding). {Till I come} (\achri hou an hˆx“\). Indefinite temporal clause with \achri hou\ (until which time) with modal \an\ and either the future active indicative or the first aorist active subjunctive of \hˆk“\ (usual idiom with \achri\ in Revelation as in strkjv@7:3; strkjv@15:8; strkjv@20:3,5|).

rwp@Revelation:3:2 @{Be thou watchful} (\ginou grˆgor“n\). Periphrastic imperative with present middle of \ginomai\ (keep on becoming) and present active participle of \grˆgore“\ (late present from perfect \egrˆgora\ and that from \egeir“\, as in strkjv@Matthew:24:42|) and see strkjv@16:15| for \grˆgore“\ also. He does not say "Arise from the dead" (Ephesians:5:14|), for there are vestiges of life. Those still alive are addressed through the angel of the church. {Stablish the things that remain} (\stˆrison ta loipa\). First aorist active imperative of \stˆriz“\, to make stable. Those not actually dead, but in grave peril. See a like command to Titus in Crete (Titus:1:5|). Every new pastor faces such a problem. {Which were ready to die} (\ha emellon apothanein\). Imperfect active plural because the individuals, though neuter plural, are regarded as living realities. The imperfect looking on the situation "with a delicate optimism" (Swete) as having passed the crisis, a sort of epistolary imperfect. {For I have found no works of thine} (\ou gar heurˆka sou erga\). "For I have not found any works of thine." Perfect active indicative of \heurisk“\. The church as a whole represented by \sou\ (thy). {Fulfilled} (\peplˆr“mena\). Perfect passive predicate participle of \plˆro“\. Their works have not measured up to God's standard (\en“pion tou theou mou\).

rwp@Revelation:3:3 @{Remember} (\mnˆmoneue\). "Keep in mind," as in strkjv@2:5|. {Therefore} (\oun\). Resumptive and coordinating as in strkjv@1:19; strkjv@2:5|. {Thou hast received} (\eilˆphas\). Perfect active indicative of \lamban“\, "as a permanent deposit" (Vincent). {Didst hear} (\ˆkousas\). First aorist active indicative, the act of hearing at the time. {And keep it} (\kai tˆrei\). Present active imperative of \tˆre“\, "hold on to what thou hast." {And repent} (\kai metanoˆson\). First aorist active imperative of \metanoe“\, "Turn at once." {If therefore thou shalt not watch} (\ean oun mˆ grˆgorˆsˆis\). Condition of third class with \ean mˆ\ and the first aorist (ingressive) active subjunctive of \grˆgore“\, "if then thou do not wake up." {I will come} (\hˆx“\). Certainly future active here, though probably aorist subjunctive in strkjv@2:25|. {As a thief} (\h“s kleptˆs\). As Jesus had already said (Matthew:24:43; strkjv@Luke:12:39|), as Paul had said (1Thessalonians:5:2|), as Peter had said (2Peter:3:10|), as Jesus will say again (Revelation:16:15|). {Thou shalt not know} (\ou mˆ gn“is\). Strong double negative \ou mˆ\ with second aorist active subjunctive of \gin“sk“\, though some MSS. have the future middle indicative \gn“sˆi\. {What hour} (\poian h“ran\). A rare classical idiom (accusative) surviving in the _Koin‚_ rather than the genitive of time, somewhat like strkjv@John:4:52; strkjv@Acts:20:16| (Robertson, _Grammar_, p. 470f.). Indirect question with \poian\.

rwp@Revelation:3:4 @{A few names} (\oliga onomata\). This use of \onoma\ for persons is seen in the _Koin‚_ (Deissmann, _Bible Studies_, p. 196f.) as in strkjv@Acts:1:15; strkjv@Revelation:11:13|. {Did not defile} (\ouk emolunan\). First aorist active indicative of \molun“\ (1Corinthians:8:7; strkjv@1Peter:1:4|), pollution. {They shall walk} (\peripatˆsousin\). Future active of \peripate“\, promise of fellowship with Christ (\met' emou\, with me) "in white" (\en leukois\), as symbols of purity (7:9,13|) like the angel (Matthew:28:3|), with possibly a reference to Enoch (Genesis:5:22|). For they are worthy (\hoti axioi eisin\). To walk with Christ, not worthy in the same sense as God and Christ (4:11; strkjv@5:9|), but in a relative sense. See strkjv@Revelation:16:6| for bad sense of \axios\.

rwp@Revelation:3:5 @{Shall be arrayed} (\peribaleitai\). Future middle indicative of \periball“\, to fling around one, here and in strkjv@4:4| with \en\ and the locative, but usually in this book with the accusative of the thing, retained in the passive or with the middle (7:9,13; strkjv@10:1; strkjv@11:3; strkjv@12:1; strkjv@17:4; strkjv@18:16; strkjv@19:8,13|). {In white garments} (\en himatiois leukois\). Apparently the spiritual bodies in the risen life as in strkjv@2Corinthians:5:1,4| and often in Revelation (3:4,5; strkjv@6:11; strkjv@7:9,13f.; strkjv@19:8|). {I will in no wise blot out} (\ou mˆ exaleips“\). Strong double negative \ou mˆ\ and the first aorist active (or future) of \exaleiph“\, old word, to wipe out (Acts:3:19|). {Of the book of life} (\ek tˆs biblou tˆs z“ˆs\). Ablative case with \ek\. This divine register first occurs in strkjv@Exodus:32:32f.| and often in the O.T. See strkjv@Luke:10:20; strkjv@Phillipians:4:3; strkjv@Revelation:13:8; strkjv@20:15; strkjv@21:27|. The book is in Christ's hands (13:8; strkjv@21:27|). {His name} (\to onoma autou\). The name of the one who overcomes (\ho nik“n\). Clear reminiscence of the words of Christ about confessing to the Father those who confess him here (Matthew:10:32; strkjv@Mark:8:38; strkjv@Luke:9:26; strkjv@12:8|). Whether John knew the Synoptic Gospels (and why not?) he certainly knew such sayings of Jesus.

rwp@Revelation:3:7 @{In Philadelphia} (\en Philadelphiƒi\). Some twenty-eight miles south-east of Sardis, in Lydia, subject to earthquakes, rebuilt by Tiberius after the great earthquake of A.D. 17, for a time called in coins Neo-Caesarea, in wine-growing district with Bacchus (Dionysos) as the chief deity, on fine Roman roads and of commercial importance, though not a large city, called by Ramsay (_op. cit._, p. 392) "the Missionary City" to promote the spread of the Graeco-Roman civilization and then of Christianity, later offering stubborn resistance to the Turks (1379-90 A.D.) and now called Ala-Sheher (reddish city, Charles, from the red hills behind it). The chief opposition to the faithful little church is from the Jews (cf. strkjv@Romans:9-11|). There are some 1,000 Christians there today. {The holy, he that is true} (\ho hagios, ho alˆthinos\). Separate articles (four in all) for each item in this description. "The holy, the genuine." Asyndeton in the Greek. Latin Vulgate, _Sanctus et Verus_. \Hosea:hagios\ is ascribed to God in strkjv@4:8; strkjv@6:10| (both \hagios\ and \alˆthinos\ as here), but to Christ in strkjv@Mark:1:24; strkjv@Luke:4:34; strkjv@John:6:69; strkjv@Acts:4:27,30; strkjv@1John:2:20|, a recognized title of the Messiah as the consecrated one set apart. Swete notes that \alˆthinos\ is _verus_ as distinguished from _verax_ (\alˆthˆs\). Songs:it is applied to God in strkjv@6:10| and to Christ in strkjv@3:14; strkjv@19:11| as in strkjv@John:1:9; strkjv@6:32; strkjv@15:1|. {He that hath the key of David} (\ho ech“n tˆn klein Daueid\). This epithet comes from strkjv@Isaiah:22:22|, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation:5:5; strkjv@22:16|) has exclusive power in heaven, on earth, and in Hades (Matthew:16:19; strkjv@28:18; strkjv@Romans:14:9; strkjv@Phillipians:2:9f.; strkjv@Revelation:1:18|). Christ has power to admit and exclude of his own will (Matthew:25:10f.; strkjv@Ephesians:1:22; strkjv@Revelation:3:21; strkjv@19:11-16; strkjv@20:4; strkjv@22:16|). {And none shall shut} (\kai oudeis kleisei\). Charles calls the structure Hebrew (future active indicative of \klei“\), and not Greek because it does not correspond to the present articular participle just before \ho anoig“n\ (the one opening), but it occurs often in this book as in the very next clause, "and none openeth" (\kai oudeis anoigei\) over against \klei“n\ (present active participle, opening) though here some MSS. read \kleiei\ (present active indicative, open).

rwp@Revelation:3:8 @{I have set} (\ded“ka\). Perfect active indicative of \did“mi\, "I have given" (a gift of Christ, this open door). See strkjv@Luke:12:51| for a like use of \did“mi\. {A door opened} (\thuran ˆne“igmenˆn\). Perfect (triple reduplication) passive predicate participle of \anoig“\ (verse 7|) accusative feminine singular. The metaphor of the open door was a common one (John:10:7-9; strkjv@Acts:14:27; strkjv@1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3; strkjv@Revelation:3:20; strkjv@4:1|). Probably it means here a good opportunity for missionary effort in spite of the Jewish hostility. {Which} (\hˆn--autˆn\). Pleonastic vernacular and Hebrew repetition of the personal pronoun \autˆn\ (it) after the relative \hˆn\ (which). Direct reference to the statement in verse 7|. {That} (\hoti\). This conjunction resumes the construction of \oida sou ta erga\ (I know thy works) after the parenthesis (\idou--autˆn\, Behold--shut). {A little power} (\mikran dunamin\). Probably "little power," little influence or weight in Philadelphia, the members probably from the lower classes (1Corinthians:1:26f.|). {And didst keep} (\kai etˆrˆsas\). "And yet (adversative use of \kai\) didst keep" (first aorist active indicative of \tˆre“\) my word in some crisis of trial. See strkjv@John:17:6| for the phrase "keeping the word." {Didst not deny} (\ouk ˆrnˆs“\). First aorist middle indicative second person singular of \arneomai\. The issue was probably forced by the Jews (cf. strkjv@2:9|), but they stood true.

rwp@Revelation:3:11 @{I come quickly} (\erchomai tachu\). As in strkjv@2:16; strkjv@22:7,12,20|. "The keynote of the book" (Beckwith). But allow the author's own meaning of "quickly." {Hold fast that which thou hast} (\kratei ho echeis\). Sort of motto for each church (2:25|). {That no one take} (\hina mˆdeis labˆi\). Purpose clause with \hina\ and second aorist active subjunctive of \lamban“\. Here to take away "thy crown" (2:10|) which will be thine if really won and not forfeited by failure (2Timothy:4:8|). In that case it will go to another (Matthew:25:28; strkjv@Romans:11:17f.|).

rwp@Revelation:3:12 @{He that overcometh} (\ho nik“n\). Nominative absolute as in strkjv@2:26|, resumed by the accusative \auton\ (him). {A pillar} (\stulon\). Old word for column, in N.T. only here, strkjv@10:1; strkjv@Galatians:2:9; strkjv@1Timothy:3:15|. Metaphorical and personal use with a double significance of being firmly fixed and giving stability to the building. Philadelphia was a city of earthquakes. "Temple" (\naos\) here is also metaphorical (7:15|), as in strkjv@1Timothy:3:15| for the people of God. In strkjv@21:22| we read that there is no temple in the heavenly Jerusalem (21:10-22:5|) descending as the new Jerusalem with God himself as the temple, though the metaphorical temple is mentioned in strkjv@7:15|. {He shall go out thence no more} (\ex“ ou mˆ elthˆi\). Strong double negative \ou mˆ\ with the second aorist active subjunctive of \erchomai\. The subject is \ho nik“n\ (the one overcoming). "Fixity of character is at last achieved" (Charles). He, like the \stulos\ (pillar), remains in place. {Upon him} (\ep' auton\). Upon \ho nik“n\ (the victor), not upon the pillar (\stulos\). He receives this triple name (of God, of the city of God, of Christ) on his forehead (14:1; strkjv@7:3; strkjv@17:5; strkjv@22:4|) just as the high-priest wore the name of Jehovah upon his forehead (Exodus:28:36,38|), the new name (2:17|), without any magical or talismanic power, but as proof of ownership by God, as a citizen of the New Jerusalem, with the new symbol of the glorious personality of Christ (Revelation:19:12|), in contrast with the mark of the beast on others (13:17; strkjv@14:17|). For citizenship in God's city see strkjv@Galatians:4:26; strkjv@Phillipians:3:20; strkjv@Hebrews:11:10; strkjv@12:22; strkjv@13:14|. {The new Jerusalem} (\tˆs kainˆs Ierousalˆm\). Not \neas\ (young), but \kainˆs\ (fresh). See also strkjv@21:2,10| and already strkjv@Galatians:4:26; strkjv@Hebrews:12:22|. Charles distinguishes between the Jerusalem before the final judgment and this new Jerusalem after that event. Perhaps so! In the Apocalypse always this form \Ierousalˆm\ (3:12; strkjv@21:2,10|), but in John's Gospel \Hierosoluma\ (1:19|, etc.). {Which cometh down} (\hˆ katabainousa\). Nominative case in apposition with the preceding genitive \pole“s\ as in strkjv@1:5; strkjv@2:20|, etc. {Mine own new name} (\to onoma mou to kainon\). For which see strkjv@2:17; strkjv@19:12,16|. Christ himself will receive a new name along with all else in the future world (Gressmann).

rwp@Revelation:3:15 @{Neither cold} (\oute psuchros\). Old word from \psuch“\, to grow cold (Matthew:24:12|), in N.T. only strkjv@Matthew:10:42| and this passage. {Nor hot} (\oute zestos\). Late verbal from \ze“\, to boil, (Romans:12:11|), boiling hot, here only in N.T. {I would thou wert} (\ophelon ˆs\). Wish about the present with \ophelon\ (really \“phelon\, second aorist active indicative of \opheil“\, without augment) with the imperfect \ˆs\ (instead of the infinitive) as in strkjv@2Corinthians:11:1|, when the old Greek used \eithe\ or \ei gar\. See strkjv@1Corinthians:4:8| for the aorist indicative and strkjv@Galatians:5:12| for the future.

rwp@Revelation:3:16 @{Lukewarm} (\chliaros\). Tepid. Old adjective from \chli“\, to liquefy, to melt, here alone in N.T. {I will} (\mell“\). "I am about to," on the point of. {Spew thee} (\se emesai\). First aorist active infinitive of \eme“\, old verb to vomit, to reject with extreme disgust, here alone in N.T.

rwp@Revelation:3:18 @{I counsel} (\sumbouleu“\). Present active indicative, old compound from \sumboulos\, counsellor (Romans:11:34|), as in strkjv@John:18:14|. Almost ironical in tone. {To buy} (\agorasai\). First aorist active infinitive of \agoraz“\ (from \agora\, market-place), rich as they think themselves to be. {From me} (\par' emou\). From my side, emphatic. {Refined by fire} (\pepur“menon ek puros\). Perfect passive participle of \puro“\ (as in strkjv@1:15|) and the metaphor carried on by \ek puros\, "fired by fire." Purity by removing dross (Psalms:66:10|) like strkjv@1Peter:1:7|. {That thou mayest become rich} (\hina ploutˆsˆis\). Purpose clause with \hina\ and the ingressive first aorist active of \ploute“\, spiritual riches. {That thou mayest clothe thyself} (\hina peribalˆi\). Purpose clause with \hina\ and second aorist middle (direct) subjunctive of \periball“\, to fling round one as in strkjv@3:5|. {Be not made manifest} (\mˆ phaner“thˆi\). Continued purpose clause with negative \mˆ\ and first aorist passive subjunctive of \phanero“\. {Nakedness} (\gumnotˆtos\). Late and rare word from \gumnos\, naked, in N.T. only here, strkjv@2Corinthians:11:27; strkjv@Romans:8:35|. Cf. strkjv@Revelation:16:15; strkjv@20:13; strkjv@2Corinthians:5:2f|. {Eye-salve} (\kollourion\). Diminutive of \kollura\ (coarse bread of cylindrical shape), object of \agorasai\, name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin _collyrium_ (used for eye-salve by Horace and Juvenal). {To anoint} (\egchrisai\). First aorist active infinitive (epexegetic) of \egchri“\, late compound (\en, chri“\, Strabo, Epictetus), to rub in, here only in N.T. {That thou mayest see} (\hina blepˆis\). Another purpose clause with \hina\ and the present active subjunctive (keep on seeing).

rwp@Revelation:3:20 @{I stand at the door} (\hestˆka epi tˆn thuran\). Perfect active of \histˆmi\ (intransitive). Picture of the Lord's advent as in strkjv@Matthew:24:33; strkjv@James:5:9|, but true also of the individual response to Christ's call (Luke:12:36|) as shown in Holman Hunt's great picture. Some see a use also of strkjv@Songs:5:2|. {If any man hear--and open} (\ean tis akousˆi kai anoixˆi\). Condition of third class with \ean\ and first aorist (ingressive) active subjunctive of \akou“\ and \anoig“\. See strkjv@John:10:3; strkjv@18:37|. See the picture reversed (Swete) in strkjv@Luke:13:25; strkjv@Matthew:25:10|. {I will come in to him} (\eiseleusomai\). Future middle of \eiserchomai\. See strkjv@Mark:15:43; strkjv@Acts:11:3| for \eiserchomai pros\, to go into a man's house. Cf. strkjv@John:14:23|. {Will sup} (\deipnˆs“\). Future active of \deipne“\, old verb, from \deipnon\ (supper), as in strkjv@Luke:17:8|. Fellowship in the Messianic kingdom (Luke:22:30; strkjv@Mark:14:25; strkjv@Matthew:26:29|). Purely metaphorical, as is plain from strkjv@1Corinthians:6:13|.

rwp@Revelation:3:21 @{He that overcometh} (\ho nik“n\). Absolute nominative again as in strkjv@3:12|, but resumed this time by the dative \aut“i\ as in strkjv@2:26|. {To sit} (\kathisai\). First aorist active infinitive of \kathiz“\. This promise grows out of the prophecy that the saints will share in the Messiah's rule, made to the twelve (Matthew:19:28; strkjv@Luke:22:29f.|), repeated by Paul (1Corinthians:6:2f.|), enlarged in strkjv@Revelation:22:1-5| (to last forever, strkjv@2Timothy:2:11f.|). James and John took this hope and promise literally (Mark:10:40|) not metaphorically. {As I also overcame} (\h“s kag“ enikˆsa\). First aorist active indicative of \nika“\, looking back on the victory as over in the past. In strkjv@John:16:33| before the Cross Jesus says \Eg“ nenikˆka ton kosmon\ (perfect active), emphasizing the abiding effect of the victory. {Sat down} (\ekathisa\). "I took my seat" (Hebrews:1:3|) where Christ is now (Revelation:22:3; strkjv@Colossians:3:1|). Cf. strkjv@1John:5:4; strkjv@Revelation:2:27f|. Each of these seven messages begins alike and ends alike. Each is the message of the Christ and of the Holy Spirit to the angel of the church. Each has a special message suited to the actual condition of each church. In each case the individual who overcomes has a promise of blessing. Christ the Shepherd knows his sheep and lays bare the particular peril in each case.

rwp@Revelation:4:2 @{Straightway I was in the Spirit} (\euthe“s egenomˆn en pneumati\). But John had already "come to be in the Spirit" (1:10|, the very same phrase). Perhaps here effective aorist middle indicative while ingressive aorist in strkjv@1:10| (sequel or result, not entrance), "At once I found myself in the Spirit" (Swete), not "I came to be in the Spirit" as in strkjv@1:10|. {Was set} (\ekeito\). Imperfect middle of \keimai\, old verb, used as passive of \tithˆmi\. As the vision opens John sees the throne already in place as the first thing in heaven. This bold imagery comes chiefly from strkjv@1Kings:22:19; strkjv@Isaiah:6:1ff.; strkjv@Ezekiel:1:26-28; strkjv@Daniel:7:9f|. One should not forget that this language is glorious imagery, not actual objects in heaven. God is spirit. The picture of God on the throne is common in the O.T. and the N.T. (Matthew:5:34f.; strkjv@23:22; strkjv@Hebrews:1:3| and in nearly every chapter in the Revelation, strkjv@1:4|, etc.). The use of \kathˆmenos\ (sitting) for the name of God is like the Hebrew avoidance of the name _Jahweh_ and is distinguished from the Son in strkjv@6:16; strkjv@7:10|. {Upon the throne} (\epi ton thronon\). \Epi\ with the accusative, as in strkjv@4:4; strkjv@6:2,4f.; strkjv@11:16; strkjv@20:4|, but in verses 9,10, strkjv@4:1,7,13; strkjv@6:16; strkjv@7:15| we have \epi tou thronou\ (genitive), while in strkjv@7:10; strkjv@19:14; strkjv@21:5| we have \epi t“i thron“i\ (locative) with no great distinction in the resultant idea.

rwp@Revelation:4:5 @{Out of the throne} (\ek tou thronou\). Back to the throne itself. The imagery is kin to that in strkjv@Exodus:19:16; strkjv@24:9f.; strkjv@Ezekiel:1:22,27|. {Proceed} (\ekporeuontai\). Graphic historical present. {Lightnings and voices and thunders} (\astrapai kai ph“nai kai brontai\). Songs:exactly in strkjv@11:19; strkjv@16:18|, but in strkjv@8:5| with \brontai\ first, \astrapai\ last, all old and common words. "The thunderstorm is in Hebrew poetry a familiar symbol of the Divine power: cf., e.g., strkjv@1Samuel:2:10; strkjv@Psalms:18:9f.; strkjv@Job:37:4f|." (Swete). {Seven lamps of fire} (\hepta lampades puros\). Return to the nominative (\idou\, not \eidon\) with \ˆsan\ (were) understood. Metaphor drawn from strkjv@Ezekiel:1:13; strkjv@Zechariah:4:12ff|. Our word "lamp," but here a torch as in strkjv@8:10|, identified with the Holy Spirit (the Seven Spirits of God) as in strkjv@1:4; strkjv@3:1|, not \luchniai\ (lampstands) as in strkjv@1:12,20|, nor \luchnos\ a hand-lamp with oil (Matthew:5:15|). "These torches blaze perpetually before the throne of God" (Swete).

rwp@Revelation:4:7 @{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:4:8 @{Each one of them} (\hen kath' hen aut“n\). "One by one of them," a vernacular idiom like \heis kata heis\ in strkjv@Mark:14:19|. {Having} (\ech“n\). Masculine participle again as in verse 7|, though \z“on\ neuter. {Six wings} (\ana pterugas hex\). Distributive use of \ana\, "six wings apiece" as in strkjv@Luke:10:1| (\ana duo\, by twos). Like strkjv@Isaiah:6:2|, not like strkjv@Ezekiel:1:6|, where only four wings are given apiece. {Are full of} (\gemousin\). Plural verb, though \z“a\ neuter, to individualize each one. {Round about and within} (\kuklothen kai es“then\). Perhaps before and behind (4:6|) and under the wings, "pointing to the secret energies of nature" (Swete). {Rest} (\anapausin\). See also strkjv@14:11|. Old word (from \anapau“\, to relax), as in strkjv@Matthew:11:29|. God and Christ cease not their activity (John:5:17|). "This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise" (Swete). {Day and night} (\hˆmeras kai nuktos\). Genitive of time, by day and by night. {Holy, holy, holy} (\hagios, hagios, hagios\). "The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God" (Charles) in the \trisagion\ (triple repetition of \hagios\). {Is the Lord God} (\Kurios ho theos\). See strkjv@Isaiah:6:3|. The copula \estin\ (is) is not expressed, but is implied. {The Almighty} (\ho pantokrat“r\). See on ¯1:8|. {Which was and which is and which is to come} (\ho ˆn kai ho “n kai ho erchomenos\). Just as in strkjv@1:4,8|, but with the order changed.

rwp@Revelation:5:2 @{A strong angel} (\aggelon ischuron\). One needed (10:1; strkjv@18:21|) "whose call could reach to the farthest limits of the universe" (Beckwith) and so "with a great voice" (\en ph“nˆi megalˆi\, in a great voice, as in strkjv@14:7,9,15|, and without \en\ strkjv@5:12; strkjv@6:10; strkjv@7:2,10; strkjv@8:13; strkjv@10:3|, etc.). See \en ischurƒi ph“nˆi\ (18:2|). {Proclaiming} (\kˆrussonta\). Present active predicate participle of \kˆruss“\, to herald, to preach. {Worthy to open and to loose} (\axios anoixai kai lusai\). Worthy by rank and character (cf. strkjv@John:1:27|) as well as by ability (\edunato\, verse 3|), followed by two infinitives (first aorist active) of \anoig“\ and \lu“\, though \hina\ and the subjunctive can be used after \axios\ as in strkjv@John:1:27|. Here \axios\ is like \hikanos\ (capable, qualified) as in strkjv@Matthew:8:8|. The articles here (\to, tas\) refer to the book and the seals in verse 1|. It is a husteron-proteron, since the loosing of the seals precedes the opening of the book.

rwp@Revelation:6:1 @{And I saw} (\kai eidon\). As in strkjv@4:1; strkjv@5:1|. The vision unfolds without anything being said about opening the book and reading from it. In a more vivid and dramatic fashion the Lamb breaks the seals one by one and reveals the contents and the symbolism. The first four seals have a common note from one of the four \z“a\ and the appearance of a horse. No effort will be made here to interpret these seals as referring to persons or historical events in the past, present, or future, but simply to relate the symbolism to the other symbols in the book. It is possible that there is some allusion here to the symbolism in the so-called "Little Apocalypse" of strkjv@Mark:13; strkjv@Matthew:24f.; strkjv@Luke:21|. The imagery of the four horses is similar to that in strkjv@Zechariah:1:7-11; strkjv@6:1-8| (cf. strkjv@Jeremiah:14:12; strkjv@24:10; strkjv@42:17|). In the Old Testament the horse is often the emblem of war (Job:39:25; strkjv@Psalms:76:6; strkjv@Proverbs:21:31; strkjv@Ezekiel:26:10|). "Homer pictures the horses of Rhesus as whiter than snow, and swift as the wind" (Vincent). {When the Lamb opened} (\hote ˆnoixen to arnion\). First aorist active indicative of \anoig“\. This same phrase recurs in rhythmical order at the opening of each seal (6:1,3,5,7,9,12|) till the last (8:1|), where we have \hotan ˆnoixen\ (\hotan\ rather than \hote\ calling particular attention to it). {One} (\mian\). Probably used here as an ordinal (the first) as in strkjv@Matthew:28:1|. See Robertson, _Grammar_, p. 671f. {Of} (\ek\). This use of \ek\ with the ablative in the partitive sense is common in the Apocalypse, as twice in this verse (\ek t“n\, etc.). Songs:\henos ek t“n\ (one of the four living creatures) is "the first of," etc. {In a voice of thunder} (\en ph“nˆi brontˆs\). Old word used of John and James (Mark:3:17|) and elsewhere in N.T. only strkjv@John:12:29| and a dozen times in the Apocalypse. {Come} (\Erchou\). Present middle imperative of \erchomai\, but with exclamatory force (not strictly linear). The command is not addressed to the Lamb nor to John (the correct text omits \kai ide\ "and see") as in strkjv@17:1; strkjv@21:9|, but to one of the four horsemen each time. Swete takes it as a call to Christ because \erchou\ is so used in strkjv@22:17,20|, but that is not conclusive.

rwp@Revelation:6:2 @{And I saw and behold} (\kai eidon kai idou\). This combination is frequent in the Apocalypse (4:1; strkjv@6:2,5,8; strkjv@14:1,14; strkjv@19:11|). {A white horse} (\hippos leukos\). In strkjv@Zechariah:6:1-8| we have red, black, white, and grizzled bay horses like the four winds of heaven, ministers to do God's will. White seems to be the colour of victory (cf. the white horse of the Persian Kings) like the white horse ridden by the Roman conqueror in a triumphant procession. {Had} (\ech“n\). Agreeing in gender and case with \ho kathˆmenos\. {A bow} (\toxon\). Old word (Zechariah:9:13f.| of a great bow), here only in N.T. {Was given} (\edothˆ\). First aorist passive indicative of \did“mi\. {A crown} (\stephanos\). See on ¯4:4| for this word. {He came forth} (\exˆlthen\). Second aorist active indicative of \exerchomai\, either to come out or to go out (went forth). {Conquering} (\nik“n\). Present active participle of \nika“\. {And to conquer} (\kai hina nikˆsˆi\). Purpose clause with \hina\ and the first aorist active subjunctive of \nika“\. Here \h“s nikˆs“n\ (future active participle with \h“s\) could have been used. The aorist tense here points to ultimate victory. Commentators have been busy identifying the rider of the white horse according to their various theories. "It is tempting to identify him with the Rider on the white horse in strkjv@19:11f.|, whose name is 'the Word of God'" (Swete). Tempting, "but the two riders have nothing in common beyond the white horse."

rwp@Revelation:6:6 @{As it were a voice} (\h“s ph“nˆn\). "This use of \h“s\, giving a certain vagueness or mysteriousness to a phrase, is one of the characteristics of the writer's style, e.g., strkjv@8:1; strkjv@14:3; strkjv@19:1,6|" (Beckwith). This voice comes from the midst of the four living creatures, "the protest of nature against the horrors of famine" (Swete). {A measure} (\choinix\). Old word for less than a quart with us, here only in N.T. {Of wheat} (\sitou\). Old word for wheat, a number of times in N.T., in Rev. only here and strkjv@18:13|. This was enough wheat to keep a man of moderate appetite alive for a day. {For a penny} (\dˆnariou\). Genitive of price, the wages of a day laborer (Matthew:20:2|), about eighteen cents in our money today. {Of barley} (\krith“n\). Old word \krithˆ\, usually in plural as here. Barley was the food of the poor and it was cheaper even in the famine and it took more of it to support life. Here the proportion is three to one (cf. strkjv@2Kings:7:18|). The proclamation forbids famine prices for food (solid and liquid). {Hurt thou not} (\mˆ adikˆsˆis\). Prohibition with \mˆ\ and the ingressive first aorist active subjunctive of \adike“\. See strkjv@7:3; strkjv@9:4| for \adike“\ for injury to vegetable life. "The prohibition is addressed to the nameless rider who represents Dearth" (Swete). Wheat and barley, oil and the vine, were the staple foods in Palestine and Asia Minor.

rwp@Revelation:6:9 @{Under the altar} (\hupokat“ tou thusiastˆriou\). "Under" (\hupokat“\), for the blood of the sacrifices was poured at the bottom of the altar (Leviticus:4:7|). The altar of sacrifice (Exodus:39:39; strkjv@40:29|), not of incense. The imagery, as in Hebrews, is from the tabernacle. For the word see strkjv@Matthew:5:23f.|, often in Rev. (Revelation:8:3,5; strkjv@9:13; strkjv@11:1; strkjv@14:18; strkjv@16:7|). This altar in heaven is symbolic, of course, the antitype for the tabernacle altar (Hebrews:8:5|). The Lamb was slain (5:6,9,12|) and these martyrs have followed the example of their Lord. {The souls} (\tas psuchas\). The lives, for the life is in the blood (Leviticus:17:11|), were given for Christ (Phillipians:2:17; strkjv@2Timothy:4:6|). {Of the slain} (\t“n esphagmen“n\). See strkjv@5:6|. Christians were slain during the Neronian persecution and now again under Domitian. A long line of martyrs has followed. {For the word of God} (\dia ton logon tou theou\). As in strkjv@1:9|, the confession of loyalty to Christ as opposed to emperor-worship. {And for the testimony which they held} (\kai dia tˆn marturian hˆn eichon\). See also strkjv@1:9|. Probably \kai\ equals "even" here, explaining the preceding. The imperfect tense \eichon\ suits the repetition of the witness to Christ and the consequent death.

rwp@Revelation:6:10 @{How long} (\he“s pote\). "Until when." Cf. strkjv@Matthew:7:17; strkjv@John:10:24|. {O Master} (\ho despotˆs\). Nominative articular form, but used as vocative (\despota\) as in strkjv@4:11| (John:20:28|). On \despotˆs\ (correlative of \doulos\) see strkjv@Luke:2:29|. Here (alone in the Apocalypse) it is applied to God as in strkjv@Luke:2:29; strkjv@Acts:4:24|, but to Christ in strkjv@Jude:1:4; strkjv@2Peter:2:1|. {The holy and true} (\ho hagios kai alˆthinos\). See strkjv@3:7| for these attributes of God. {Avenge our blood on them that dwell upon the earth} (\ekdikeis to haima hˆm“n ek t“n katoikount“n epi tˆs gˆs\). This same idiom in strkjv@19:2| and see it also in strkjv@Luke:18:7f.|, "a passage which goes far to answer many questions in theodicy" (Swete). We find \ekdike“\, late compound, used with \ek\ as here in strkjv@Deuteronomy:18:19; strkjv@1Samuel:24:13|, but with \apo\ in strkjv@Luke:18:3|. For \epi tˆs gˆs\ (upon the earth) see strkjv@3:10|.

rwp@Revelation:6:11 @{A white robe} (\stolˆ leukˆ\). Old word from \stell“\, to equip, an equipment in clothes, a flowing robe (Mark:12:38|). For the white robe for martyrs see strkjv@3:4f.; strkjv@4:4; strkjv@7:9,13; strkjv@19:14|. {That they should rest} (\hina anapausontai\). Sub-final clause with \hina\ and the future indicative (as in strkjv@3:9; strkjv@6:4|) middle rather than the aorist middle subjunctive \anapaus“ntai\ of Aleph C. {Yet for a little time} (\eti chronon mikron\). Accusative of extension of time as in strkjv@20:3|. Perhaps rest from their cry for vengeance and also rest in peace (14:13|). For the verb \anapau“\ see on ¯Matthew:11:28|. {Until should be fulfilled} (\he“s plˆr“th“sin\). Future indefinite temporal clause with \he“s\ and the first aorist passive subjunctive of \plˆro“\, to fill full (Matthew:23:32; strkjv@Colossians:2:10|), "until be filled full" (the number of), regular Greek idiom. {Which should be killed} (\hoi mellontes apoktennesthai\). Regular construction of articular present active participle of \mell“\ (about to be, going to be) with the present passive infinitive of \apoktenn“\, Aeolic and late form for \apoktein“\, to kill (also in strkjv@Mark:12:5|). John foresees more persecution coming (2:10; strkjv@3:10|).

rwp@Revelation:6:14 @{Was removed} (\apech“risthˆ\). First aorist passive indicative of \apoch“riz“\, to separate, to part (Acts:15:39|). "The heaven was parted." {As a scroll when it is rolled up} (\h“s biblion helissomenon\). Present passive participle of \heliss“\, old verb, to roll up, in N.T. only here (from strkjv@Isaiah:34:4|) and strkjv@Hebrews:1:12| (from strkjv@Psalms:102:27|). Vivid picture of the expanse of the sky rolled up and away as a papyrus roll (Luke:4:17|). {Were moved} (\ekinˆthˆsan\). First aorist passive indicative of \kine“\, to move. {Out of their places} (\ek t“n top“n aut“n\). See also strkjv@16:20| for these violent displacements in the earth's crust. Cf. strkjv@Nahum:1:5; strkjv@Jeremiah:4:24|. Jesus spoke of faith removing mountains (of difficulty) as in strkjv@Mark:11:23| (cf. strkjv@1Corinthians:13:2|).

rwp@Revelation:6:15 @{The princes} (\hoi megistƒnes\). Late word from the superlative \megistos\, in LXX, Josephus, papyri, in N.T. only in strkjv@Mark:6:21; strkjv@Revelation:6:15; strkjv@18:23|, for the grandees, the persecuting proconsuls (Swete). {The chief captains} (\hoi chiliarchoi\). The commanders of thousands, the military tribunes (Mark:6:21; strkjv@19:18|). {The rich} (\hoi plousioi\). Not merely those in civil and military authority will be terror-stricken, but the self-satisfied and complacent rich (James:5:4f.|). {The strong} (\hoi ischuroi\). Who usually scoff at fear. See the list in strkjv@13:16; strkjv@19:18|. Cf. strkjv@Luke:21:26|. {Every bondman} (\pƒs doulos\) {and freeman} (\kai eleutheros\). The two extremes of society. {Hid themselves in the caves and in the rocks of the mountains} (\ekrupsan heautous eis ta spˆlaia kai eis tas petras t“n ore“n\). Based on strkjv@Isaiah:2:10,18f|. First aorist active indicative of \krupt“\ with the reflexive pronoun. For the old word \spˆlaion\ see strkjv@Matthew:21:13; strkjv@Hebrews:11:38|. \Ore“n\ is the uncontracted Ionic form (for \or“n\) of the genitive plural of \oros\ (mountain).

rwp@Revelation:6:16 @{They say} (\legousin\). Vivid dramatic present active indicative, as is natural here. {Fall on us} (\Pesate eph' hˆmƒs\). Second aorist (first aorist ending) imperative of \pipt“\, tense of urgency, do it now. {And hide us} (\kai krupsate hˆmƒs\). Same tense of urgency again from \krupt“\ (verb in verse 15|). Both imperatives come in inverted order from strkjv@Hosea:10:8| with \kalupsate\ (cover) in place of \krupsate\ (hide), quoted by Jesus on the way to the Cross (Luke:23:30|) in the order here, but with \kalupsate\, not \krupsate\. {From the face of him that} (\apo pros“pou tou\, etc.). "What sinners dread most is not death, but the revealed Presence of God" (Swete). Cf. strkjv@Genesis:3:8|. {And from the wrath of the Lamb} (\kai apo tˆs orgˆs tou arniou\). Repetition of "the grave irony" (Swete) of strkjv@5:5f|. The Lamb is the Lion again in the terribleness of his wrath. Recall the mourning in strkjv@1:7|. See strkjv@Matthew:25:41ff.| where Jesus pronounces the woes on the wicked.

rwp@Revelation:7:1 @{After this} (\meta touto\). Instead of the seventh seal (8:1|) being opened, two other episodes or preliminary visions occupy chapter 7 (the sealing of the servants of God strkjv@7:1-8| and the vision of the redeemed before the throne strkjv@7:9-17|). {Standing} (\hest“tas\). Second perfect predicate participle of \histˆmi\, intransitive and followed by \epi\ and the accusative case \g“nias\ as already in strkjv@3:20| (\epi thurian\) and often again (8:3| some MSS., others genitive; strkjv@11:11; strkjv@12:18; strkjv@14:1; strkjv@15:2|), but note \epi\ with genitive \thalassˆs\ in the next clause, like \epi kephalˆs\ in strkjv@12:1; strkjv@7:3|. {Corners} (\g“nias\). Old word for angle (Matthew:6:5|), also in strkjv@20:8|. {Holding} (\kratountas\). Present active participle of \krate“\, to hold fast (Mark:7:3; strkjv@John:20:23|). The four winds (cf. strkjv@Matthew:24:31|) are held prisoner by angels at each of the four corners. Some Jews held the winds from due north, south, east, west to be favourable, while those from the angles (see strkjv@Acts:27:14|) were unfavourable (Charles). There is an angel of the fire (14:18|) and an angel of the waters (16:5|). {That no wind should blow} (\hina mˆ pneˆi anemos\). Negative purpose clause with \hina mˆ\ and the present active subjunctive, "lest a wind keep on blowing." {Upon any tree} (\epi pan dendron\). Accusative case here with \epi\ rather than the preceding genitives (\gˆs, thalassˆs\), "upon the land or upon the sea," but "against any tree" (picture of attack on the tree like a tornado's path).

rwp@Revelation:7:2 @{Ascend} (\anabainonta\). Present active participle of \anabain“\, "ascending," "going up," picturing the process. {From the sun-rising} (\apo anatolˆs hˆliou\). Same phrase in strkjv@16:12|. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural \apo anatol“n\ occurs in strkjv@Matthew:2:1| without \hˆliou\ (sun). {The seal of the living God} (\sphragida theou z“ntos\). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of \z“ntos\ with \theou\ accents the eternal life of God (1:18; strkjv@10:6; strkjv@15:7|) as opposed to the ephemeral pagan gods. {To whom it was given} (\hois edothˆ autois\). For \edothˆ\ see on ¯6:2,4|, etc. The repetition of \autois\ in addition to \hois\ (both dative) is a redundant Hebraism (in vernacular _Koin‚_ to some extent) often in the Apocalypse (3:8|). The angels are here identified with the winds as the angels of the churches with the churches (1:20|). {To hurt} (\adikˆsai\). First aorist active infinitive of \adike“\, subject of \edothˆ\, common use of \adike“\ in this sense of to hurt in the Apocalypse (2:11; strkjv@6:6| already), in strkjv@Luke:10:19| also. The injury is to come by letting loose the winds, not by withholding them.

rwp@Revelation:7:9 @{Which no man could number} (\hon arithmˆsai auton oudeis edunato\). Redundant repetition of the pronoun \auton\ after the relative \hon\ as in strkjv@7:5; strkjv@3:8|. \Edunato\ imperfect indicative and \arithmˆsai\ first aorist active infinitive of \arithme“\, old verb, in N.T. only here, strkjv@Matthew:10:30; strkjv@Luke:12:7|. See strkjv@5:9| (also strkjv@11:9; strkjv@13:7; strkjv@14:10; strkjv@17:15|) for the list of words after \ek\ (the spiritual Israel carried on all over the world), "a polyglott cosmopolitan crowd" (Swete). {Standing} (\hest“tes\). Same form in strkjv@7:1|, only nominative masculine plural referring to \ochlos\ (masculine singular), construction according to sense like the plural \legont“n\ with \ochlou\ in strkjv@19:1|. {Arrayed} (\peribeblˆmenous\). Perfect passive participle of \periball“\, but in the accusative plural (not nominative like \hest“tes\), a common variation in this book when preceded by \eidon\ and \idou\ as in strkjv@4:4| (\thronoi, presbuterous\). Charles regards this as a mere slip which would have been changed to \peribeblˆmenoi\ if John had read the MS. over. {In white robes} (\stolas leukas\). Predicate accusative retained with this passive verb of clothing as in strkjv@7:13; strkjv@10:1; strkjv@11:3; strkjv@12:1; strkjv@17:4; strkjv@18:16; strkjv@19:13|. {Palms} (\phoinikes\). Nominative again, back to construction with \idou\, not \eidon\. Old word, in N.T. only here for palm branches and strkjv@John:12:13| for palm trees. Both these and the white robes are signs of victory and joy.

rwp@Revelation:7:10 @{They cry} (\krazousi\). Vivid dramatic present. {With a great voice} (\ph“nˆi megalˆi\). As in strkjv@6:10; strkjv@7:2|. "The polyglott multitude shouts its praises as with one voice" (Swete). {Salvation} (\hˆ s“tˆria\). As in strkjv@12:10; strkjv@19:1|. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (verse 14|) and the praise for it is given to God (\t“i the“i\, dative case) and to the Lamb (\t“i arni“i\, dative also). Both God and Christ are thus called \s“tˆr\ as in the Pastoral Epistles, as to God (1Timothy:1:1; strkjv@2:3; strkjv@Titus:1:3; strkjv@3:4|) and to Christ (Titus:1:4; strkjv@2:13; strkjv@3:6|). For \hˆ s“tˆria\ see strkjv@John:4:22; strkjv@Acts:4:12; strkjv@Jude:1:3|.

rwp@Revelation:7:14 @{I say} (\eirˆka\). Perfect active indicative of \eipon\, "I have said." "To the Seer's mind the whole scene was still fresh and vivid" (Swete) like \kekragen\ in strkjv@John:1:15| and \eilˆphen\ in strkjv@Revelation:5:7|, not the so-called "aoristic perfect" which even Moulton (_Prol_. p. 145) is disposed to admit. {My lord} (\Kurie mou\). "An address of reverence to a heavenly being" (Vincent), not an act of worship on John's part. {Thou knowest} (\su oidas\). "At once a confession of ignorance, and an appeal for information" (Swete), not of full confidence like \su oidas\ in strkjv@John:21:15ff|. {They which come out of the great tribulation} (\hoi erchomenoi ek tˆs thlipse“s tˆs megalˆs\). Present middle participle with the idea of continued repetition. "The martyrs are still arriving from the scene of the great tribulation" (Charles). Apparently some great crisis is contemplated (Matthew:13:19ff.; strkjv@24:21; strkjv@Mark:13:10|), though the whole series may be in mind and so may anticipate final judgment. {And they washed} (\kai eplunan\). First aorist active indicative of \plun“\, old verb, to wash, in N.T. only strkjv@Luke:5:2; strkjv@Revelation:7:14; strkjv@22:14|. This change of construction after \hoi erchomenoi\ from \hoi plunˆsantes\ to \kai eplunan\ is common in the Apocalypse, one of Charles's Hebraisms, like \kai epoiˆsen\ in strkjv@1:6| and \kai planƒi\ in strkjv@2:20|. {Made them white} (\eleukanan\). First aorist active indicative of \leukain“\, to whiten, old verb from \leukos\ (verse 13|), in N.T. only here and strkjv@Mark:9:3|. "Milligan remarks that _robes_ are the expression of character and compares the word _habit_ used of dress" (Vincent). The language here comes partly from strkjv@Genesis:49:11| and partly from strkjv@Exodus:19:10,14|. For the cleansing power of Christ's blood see also strkjv@Romans:3:25; strkjv@5:9; strkjv@Colossians:1:20: strkjv@Ephesians:1:7; strkjv@1Peter:1:2; strkjv@Hebrews:9:14; strkjv@1John:1:7; strkjv@Revelation:1:5; strkjv@5:9; strkjv@22:14|. "The aorists look back to the life on earth when the cleansing was effected" (Swete). See strkjv@Phillipians:2:12f.| for both divine and human aspects of salvation. {In the blood of the Lamb} (\en t“i haimati tou arniou\). There is power alone in the blood of Christ to cleanse from sin (1John:1:7|), not in the blood of the martyrs themselves. The result is "white," not "red," as one might imagine.

rwp@Revelation:7:15 @{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:7:17 @{In the midst} (\ana meson\). In strkjv@5:6| we have \en mes“i tou thronou\ as the position of the Lamb, and so that is apparently the sense of \ana meson\ here as in strkjv@Matthew:13:25|, though it can mean "between," as clearly so in strkjv@1Corinthians:6:5|. {Shall be their shepherd} (\paimanei autous\). "Shall shepherd them," future active of \poimain“\ (from \poimˆn\, shepherd), in strkjv@John:21:16; strkjv@Acts:20:28; strkjv@1Peter:5:2; strkjv@Revelation:2:27; strkjv@7:17; strkjv@12:5; strkjv@19:15|. Jesus is still the Good Shepherd of his sheep (John:10:11,14ff.|). Cf. strkjv@Psalms:23:1|. {Shall guide them} (\hodˆ gˆsei autous\). Future active of \hodˆge“\, old word (from \hodˆgos\, guide, strkjv@Matthew:15:14|), used of God's guidance of Israel (Exodus:15:13|), of God's guidance of individual lives (Psalms:5:9|), of the guidance of the Holy Spirit (John:16:13|), of Christ's own guidance here (cf. strkjv@John:14:4; strkjv@Revelation:14:4|). {Unto fountains of waters of life} (\epi z“ˆs pˆgas hudat“n\). The language is like that in strkjv@Isaiah:49:10; strkjv@Jeremiah:2:13|. Note the order, "to life's water springs" (Swete) like the Vulgate _ad vitae fontes aquarum_, with emphasis on \z“ˆs\ (life's). For this idea see also strkjv@John:4:12,14; strkjv@7:38f.; strkjv@Revelation:21:6; strkjv@22:1,17|. No special emphasis on the plural here or in strkjv@8:10; strkjv@14:7; strkjv@16:4|. {And God shall wipe away} (\kai exaleipsei ho theos\). Repeated in strkjv@21:4| from strkjv@Isaiah:25:8|. Future active of \exaleiph“\, old compound, to wipe out (\ex\), off, away, already in strkjv@3:5| for erasing a name and in strkjv@Acts:3:19| for removing the stain (guilt) of sin. {Every tear} (\pƒn dakruon\). Old word, with other form, \dakru\, in strkjv@Luke:7:38,44|. Note repetition of \ek\ with \ophthalm“n\ (out of their eyes). "Words like these of vv. 15-17| must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts" (Baljon).

rwp@Revelation:8:1 @{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:8:2 @{Stand} (\hestˆkasin\). Perfect active of \histˆmi\ (intransitive). Another "hebdomad" so frequent in the Apocalypse. The article (the seven angels) seems to point to seven well-known angels. In Enoch strkjv@20:7 the names of seven archangels are given (Uriel, Raphael, Raguel, Michael, Sariel, Gabriel, Remiel) and "angels of the Presence" is an idea like that in strkjv@Isaiah:63:9|. We do not know precisely what is John's idea here. {Seven trumpets} (\hepta salpigges\). We see trumpets assigned to angels in strkjv@Matthew:24:31; strkjv@1Thessalonians:4:16; strkjv@1Corinthians:15:52; strkjv@Revelation:4:1,4|. See also the use of trumpets in strkjv@Joshua:6:13; strkjv@Joel:2:1|. These seven trumpets are soon to break the half hour of silence. Thus the seven trumpets grow out of the opening of the seventh seal, however that fact is to be interpreted.

rwp@Revelation:8:3 @{Another angel} (\allos aggelos\). Not one of the seven of verse 2| and before they began to sound the trumpets. This preliminary incident of the offering of incense on the altar covers verses 3-6|. {Stood} (\estathˆ\). Ingressive first aorist passive of \histˆmi\ (intransitive), "took his place." {Over the altar} (\epi tou thusiastˆriou\). See strkjv@6:9| for the word for the burnt-offering, here apparently the altar of incense (clearly so in strkjv@Luke:1:11|; possibly also strkjv@Revelation:9:13|), but it is not clear that in apocalyptic the distinction between the two altars of the tabernacle and temple is preserved. Aleph C Q have the genitive, while A P have the accusative \epi to thusiastˆrion\. {A golden censer} (\liban“ton chrusoun\). Old word for frankincense (from \libanos\, strkjv@Matthew:2:11; strkjv@Revelation:18:13|), but here alone in N.T. and for censer, as is plain by the use of \chrusoun\ (golden) with it. Cf. strkjv@1Kings:7:50|. {Much incense} (\thumiamata polla\). See strkjv@5:8| for \thumiama\ (the aromatic substance burnt, also in strkjv@18:13|), but here for the live coals on which the incense falls. {That he should add} (\hina d“sei\). Sub-final clause (subject of \edothˆ\, was given, singular because \thumiamata\ neuter plural) with \hina\ and the future active indicative of \did“mi\, to give, instead of \d“i\, the second aorist subjunctive. {Unto the prayers} (\tais proseuchais\). Dative case. In strkjv@5:18| the \thumiamata\ are the prayers. {Upon the golden altar} (\epi to thusiastˆrion to chrusoun to\). Accusative case here, not genitive as above, and apparently the altar of incense as indicated by the word golden (Exodus:30:1ff.; strkjv@Leviticus:4:17|). Note triple article here \to\ (once before the substantive, once before the adjective, once before the adjunct "the one before the throne").

rwp@Revelation:8:11 @{Wormwood} (\ho Apsinthos\). Absinthe. Usually feminine (\hˆ\), but masculine here probably because \astˆr\ is masculine. Only here in N.T. and not in LXX (\pikria\, bitterness, \cholˆ\, gall, etc.) except by Aquila in strkjv@Proverbs:5:4; strkjv@Jeremiah:9:15; strkjv@23:15|. There are several varieties of the plant in Palestine. {Became wormwood} (\egeneto eis apsinthon\). This use of \eis\ in the predicate with \ginomai\ is common in the LXX and the N.T. (16:19; strkjv@John:16:20; strkjv@Acts:5:36|). {Of the waters} (\ek t“n hudat“n\). As a result of (\ek\) the use of the poisoned waters. {Were made bitter} (\epikranthˆsan\). First aorist passive indicative of \pikrain“\. Old verb (from \pikros\, bitter), as in strkjv@10:9f|. In a metaphorical sense to embitter in strkjv@Colossians:3:19|.

rwp@Revelation:8:12 @{Was smitten} (\eplˆgˆ\). Second aorist passive indicative of \plˆss“\, old verb (like \plˆgˆ\ plague), here only in N.T. {That should be darkened} (\hina skotisthˆi\). Purpose clause with \hina\ and the first aorist passive subjunctive of \skotiz“\, from \skotos\ (darkness) as in strkjv@Matthew:24:29|, but \skoto“\ in strkjv@Revelation:9:2|. {And the day should not shine} (\kai hˆ hˆmera mˆ phanˆi\). Negative purpose clause with \hina mˆ\ and the first aorist active subjunctive of \phain“\, to shed light upon, as in strkjv@18:23|, not the second aorist passive subjunctive \phanˆi\ with different accent. The eclipse here is only partial and is kin to the ninth Egyptian plague (Exodus:10:21|).

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

rwp@Revelation:9:4 @{It was said} (\errethˆ\). First aorist passive indicative of \eipon\. {That they should not hurt} (\hina mˆ adikˆsousin\). Sub-final (object clause subject of \errethˆ\) with \hina mˆ\ and the future active of \adike“\ as in strkjv@3:9; strkjv@8:3|. Vegetation had been hurt sufficiently by the hail (8:7|). {But only such men as} (\ei mˆ tous anthr“pous hoitines\). "Except (elliptical use of \ei mˆ\, if not, unless) the men who (the very ones who)." For this use of \hostis\ see strkjv@1:7; strkjv@2:24; strkjv@20:4|. {The seal of God upon their foreheads} (\tˆn sphragida tou theou epi t“n met“p“n\). Provided for in strkjv@7:3ff|. "As Israel in Egypt escaped the plagues which punished their neighbours, so the new Israel is exempted from the attack of the locusts of the Abyss" (Swete).

rwp@Revelation:9:5 @{That they should not kill them} (\hina mˆ apoktein“sin autous\). Sub-final object clause (subject of \edothˆ\) with \hina mˆ\ and the subjunctive of \apoktein“\ either present (continued action) or aorist (constative, form the same), the usual construction with \hina\. The locusts are charged to injure men, but not to kill them. {But that they should be tormented} (\all' hina basanisthˆsontai\). Sub-final clause again with \hina\, but this time with the first future passive indicative (like strkjv@3:9; strkjv@6:4; strkjv@8:3; strkjv@13:12|) of \basaniz“\, old verb, to test metals (from \basanos\, strkjv@Matthew:4:24|) by touchstone, then to torture like strkjv@Matthew:8:29|, further in strkjv@Revelation:11:10; strkjv@12:2; strkjv@14:10; strkjv@20:10|. {Five months} (\mˆnas pente\). Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months). {Torment} (\basanismos\). Late word for torture, from \basaniz“\, in N.T. only in strkjv@Revelation:9:5; strkjv@14:11; strkjv@18:7,10,15|. The wound of the scorpion was not usually fatal, though exceedingly painful. {When it striketh a man} (\hotan paisˆi anthr“pon\). Indefinite temporal clause with \hotan\ and the first aorist active subjunctive of \pai“\ (Matthew:26:51|), old verb, to smite, "whenever it smites a man."

rwp@Revelation:9:6 @{Men} (\hoi anthr“poi\). Generic use of the article (men as a class). {Shall not find it} (\ou mˆ heurˆsousin auton\). Strong double negative \ou mˆ\ with the future active indicative according to Aleph Q, but \heur“sin\ (second aorist active subjunctive) according to A P (either construction regular). The idea here is found in strkjv@Job:3:21; strkjv@Jeremiah:8:3|. "Such a death as they desire, a death which will end their sufferings, is impossible; physical death is no remedy for the \basanismos\ of an evil conscience" (Swete). {They shall desire to die} (\epithumˆsousin apothanein\). Future active of \epithume“\, a climax to \zˆtˆsousin\ (they shall seek), to desire vehemently. Paul in strkjv@Phillipians:1:23| shows a preference for death if his work is done, in order to be with Christ, a very different feeling from what we have here. {Fleeth} (\pheugei\). Vivid futuristic present active indicative of \pheug“\. Even death does not come to their relief.

rwp@Revelation:9:11 @{As king} (\basilea\). Predicate accusative and anarthrous. In strkjv@Proverbs:30:27| it is stated that the locust has no king, but this is not true of these demonic locusts. Their king is "the angel of the abyss (verse 1|) whose orders they obey." {His name is} (\onoma aut“i\). "Name to him" (nominative absolute and dative, as in strkjv@6:8|). {In Hebrew} (\Ebraisti\). Adverb as in strkjv@16:16; strkjv@John:5:2; strkjv@19:13,17,20; strkjv@20:16|. \Abadd“n\. A word almost confined to the Wisdom books (Job:26:6; strkjv@Psalms:88:11; strkjv@Proverbs:15:11|). It is rendered in the LXX by \Ap“leia\, destruction. {In the Greek tongue} (\en tˆi Hellˆnikˆi\). With \gl“ssˆi\ or \dialekt“i\ understood. As usual, John gives both the Hebrew and the Greek. {Apollyon} (\Apollu“n\). Present active masculine singular participle of \apollu“\, meaning "destroying," used here as a name and so "Destroyer," with the nominative case retained though in apposition with the accusative \onoma\. The personification of Abaddon occurs in the Talmud also. It is not clear whether by Apollyon John means Death or Satan. Bousset even finds in the name Apollyon an indirect allusion to Apollo, one of whose symbols was the locust, a doubtful point assuredly.

rwp@Revelation:9:15 @{Were loosed} (\eluthˆsan\). First aorist (ingressive) passive indicative of \lu“\, "were let loose." {Which had been prepared} (\hoi hˆtoimasmenoi\). Perfect passive articular participle of \hetoimaz“\, to make ready (\hetoimos\), in a state of readiness prepared by God (12:6; strkjv@16:12; strkjv@Matthew:25:34|). {For the hour and day and month and year} (\eis tˆn h“ran kai hˆmeran kai mˆna kai eniauton\). For this use of \eis\ with \hˆtoimasmenon\ see strkjv@2Timothy:2:21|. All preparation over, the angels are waiting for the signal to begin. {That they should kill} (\hina apoktein“sin\). The same idiom in verse 5| about the fifth trumpet, which brought torture. This one brings death.

rwp@Revelation:9:20 @{Repented not} (\ou metenoˆsan\). First aorist active indicative of \metanoe“\. The two-thirds of mankind still spared did not change their creed or their conduct. {Of the works} (\ek t“n erg“n\). For this use of \ek\ after \metanoe“\ see strkjv@2:21; strkjv@9:21; strkjv@16:11|. By "works" (\erg“n\) here idolatries are meant, as the next verse shows. {That they should not worship} (\hina mˆ proskunˆsousin\). Negative purpose clause with \hina mˆ\ and the future active of \proskune“\ as in strkjv@9:5|. {Devils} (\ta daimonia\). Both in the O.T. (Deuteronomy:32:17; strkjv@Psalms:96:5; strkjv@106:37|) and in the N.T. (1Corinthians:10:21|) the worship of idols is called the worship of unclean spirits. Perhaps this is one explanation of the hideous faces given these images. "The idols" (\ta eid“la\ strkjv@1John:5:21|, from \eidos\, form, appearance) represented "demons," whether made of gold (\ta chrusƒ\) or of silver (\ta argurƒ\) or of brass (\ta chalkƒ\) or of stone (\ta lithina\) or of wood (\ta xulina\). See strkjv@Daniel:5:23| for this picture of heathen idols. The helplessness of these idols, "which can neither see nor hear nor walk" (\ha oute blepein dunantai oute akouein oute peripatein\), is often presented in the O.T. (Psalms:113:12ff.; strkjv@115:4|).

rwp@Revelation:10:6 @{Sware} (\“mosen\). First aorist indicative of \omnu“\ to swear. {By him that liveth} (\en t“i z“nti\). This use of \en\ after \omnu“\ instead of the usual accusative (James:5:12|) is like the Hebrew (Matthew:5:34,36|). "The living one for ages of ages" is a common phrase in the Apocalypse for God as eternally existing (1:18; strkjv@4:9,10; strkjv@15:7|). This oath proves that this angel is not Christ. {Who created} (\hos ektisen\). First aorist active indicative of \ktiz“\, a reference to God's creative activity as seen in strkjv@Genesis:1:1ff.; strkjv@Exodus:20:11; strkjv@Isaiah:37:16; strkjv@42:5; strkjv@Psalms:33:6; strkjv@145:6|, etc. {That there shall be time no longer} (\hoti chronos ouketi estai\). Future indicative indirect discourse with \hoti\. But this does not mean that \chronos\ (time), Einstein's "fourth dimension" (added to length, breadth, height), will cease to exist, but only that there will be no more delay in the fulfillment of the seventh trumpet (verse 7|), in answer to the question, "How long?" (6:10|).

rwp@Revelation:10:7 @{When he is about to sound} (\hotan mellˆi salpizein\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \mell“\ and the present (inchoative) active infinitive of \salpiz“\, "whenever he is about to begin to sound" (in contrast to the aorist in strkjv@11:15|). {Then} (\kai\). Songs:in apodosis often (14:10|). {Is finished} (\etelesthˆ\). First aorist passive indicative of \tele“\, proleptic or futuristic use of the aorist as in strkjv@1Corinthians:7:28|. Songs:also strkjv@15:1|. {The mystery of God} (\to mustˆrion tou theou\). This same phrase by Paul in strkjv@1Corinthians:2:1; strkjv@Colossians:2:2|. Here apparently the whole purpose of God in human history is meant. {According to the good tidings which he declared} (\h“s euˆggelisen\). "As he gospelized to," first aorist active indicative of \euaggeliz“\, a rare use of the active as in strkjv@14:6| with the accusative. See the middle so used in strkjv@Galatians:1:9; strkjv@1Peter:1:12|. See strkjv@Amos:3:7; strkjv@Jeremiah:7:25; strkjv@25:4| for this idea in the O.T. prophets who hoped for a cleaning up of all mysteries in the last days.

rwp@Revelation:10:8 @{Again speaking and saying} (\palin lalousan kai legousan\). Present active predicate participles feminine accusative singular agreeing with \hˆn\ (object of \ˆkousa\), not with \ph“nˆ\ (nominative) as most of the cursives have it (\lalousa kai legousa\). Ordinarily it would be \elalei kai elegen\. See strkjv@4:1| for like idiom. This is the voice mentioned in verse 4|. No great distinction is to be made here between \lale“\ and \leg“\. {Go, take} (\Hupage labe\). Present active imperative of \hupag“\ and second aorist active imperative of \lamban“\. The use of \hupage\ (exclamation like \ide\) is common in N.T. (Matthew:5:24; strkjv@8:4; strkjv@19:21; strkjv@John:4:16; strkjv@9:7|). Charles calls it a Hebraism (16:1|). Note the repeated article here (\to\) referring to the open book in the hand of the angel (verse 2|), only here \biblion\ is used, not the diminutive of \biblaridion\ of verses 2,9,10|.

rwp@Revelation:10:9 @{I went} (\apˆltha\). Second aorist active indicative (\-a\ form), "I went away" (\ap-\) to the angel. John left his position by the door of heaven (4:1|). {That he should give} (\dounai\). Second aorist active infinitive of \did“mi\, indirect command after \leg“n\ (bidding) for \dos\ in the direct discourse (second aorist active imperative second person singular). This use of \leg“\ to bid occurs in strkjv@13:14; strkjv@Acts:21:21|. {He saith} (\legei\). Dramatic vivid present active indicative of \leg“\. {Take it and eat it up} (\labe kai kataphage auto\). Second aorist (effective) active imperatives of \lamban“\ and \katesthi“\ (perfective use of \kata\, "eat down," we say "eat up"). See the same metaphor in strkjv@Ezekiel:3:1-3; strkjv@Jeremiah:15:6f|. The book was already open and was not to be read aloud, but to be digested mentally by John. {It shall make thy belly bitter} (\pikranei sou tˆn koilian\). Future active of \pikrain“\, for which verb see strkjv@8:11; strkjv@10:10; strkjv@Colossians:3:19|. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned. {Sweet as honey} (\gluku h“s meli\). For the sweetness of the roll see strkjv@Psalms:19:10f.; strkjv@119:103|. "Every revelation of God's purposes, even though a mere fragment, a \biblaridion\, is 'bitter-sweet,' disclosing judgement as well as mercy" (Swete). Deep and bitter sorrows confront John as he comes to understand God's will and way.

rwp@Revelation:11:1 @{A reed} (\kalamos\). Old word for a growing reed (Matthew:11:7|) which grew in immense brakes in the Jordan valley, a writer's reed (3John:1:7|), a measuring-rod (here, strkjv@21:15f.; strkjv@Ezekiel:40:3-6; strkjv@42:16-19|). {Like a rod} (\homoios rabd“i\). See strkjv@2:27; strkjv@Mark:6:8| for \rabdos\. {And one said} (\leg“n\). "Saying" (present active masculine participle of \leg“\) is all that the Greek has. The participle implies \ed“ken\ (he gave), not \edothˆ\, a harsh construction seen in strkjv@Genesis:22:20; strkjv@38:24|, etc. {Rise and measure} (\egeire kai metrˆson\). Present active imperative of \egeir“\ (intransitive, exclamatory use as in strkjv@Mark:2:11|) and first aorist active imperative of \metre“\. In strkjv@Ezekiel:42:2ff.| the prophet measures the temple and that passage is probably in mind here. But modern scholars do not know how to interpret this interlude (11:1-13|) before the seventh trumpet (11:15|). Some (Wellhausen) take it to be a scrap from the Zealot party before the destruction of Jerusalem, which event Christ also foretold (Mark:13:2; strkjv@Matthew:24:2; strkjv@Luke:21:6|) and which was also attributed to Stephen (Acts:6:14|). Charles denies any possible literal interpretation and takes the language in a wholly eschatological sense. There are three points in the interlude, however understood: the chastisement of Jerusalem or Israel (verses 1,2|), the mission of the two witnesses (3-12|), the rescue of the remnant (13|). There is a heavenly sanctuary (7:15; strkjv@11:19; strkjv@14:15|, etc.), but here \naos\ is on earth and yet not the actual temple in Jerusalem (unless so interpreted). Perhaps here it is the spiritual (3:12; strkjv@2Thessalonians:2:4; strkjv@1Corinthians:3:16f.; strkjv@2Corinthians:6:16; strkjv@Ephesians:2:19ff.|). For altar (\thusiastˆrion\) see strkjv@8:3|. Perhaps measuring as applied to "them that worship therein" (\tous proskunountas en aut“i\) implies a word like numbering, with an allusion to the 144,000 in chapter 7 (a zeugma).

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

rwp@Revelation:11:3 @{I will give} (\d“s“\). Future active of \did“mi\. The speaker may be God (Beckwith) or Christ (Swete) as in strkjv@2:13; strkjv@21:6| or his angel representative (22:7,12ff.|). The idiom that follows is Hebraic instead of either the infinitive after \did“mi\ as in strkjv@2:7; strkjv@3:21; strkjv@6:4; strkjv@7:2; strkjv@13:7,15; strkjv@16:8| or \hina\ with the subjunctive (9:5; strkjv@19:8|) we have \kai prophˆteusousin\ (and they shall prophesy). {Unto my two witnesses} (\tois dusin martusin mou\). Dative case after \d“s“\. The article seems to point to two well-known characters, like Elijah, Elisha, but there is no possible way to determine who they are. All sorts of identifications have been attempted. {Clothed} (\periblˆmenous\). Perfect passive participle of \periball“\ as often before (7:9,13; strkjv@10:1|, etc.). But Aleph A P Q here read the accusative plural in \-ous\, while C has the nominative in \-oi\. Charles suggests a mere slip for the nominative, but Hort suggests a primitive error in early MSS. for the dative \peribeblemenois\ agreeing with \martusin\. {In sackcloth} (\sakkous\). Accusative retained with this passive verb as in strkjv@7:9,13|. See strkjv@6:12| for \sakkos\ and also strkjv@Matthew:3:4|. The dress suited the message (Matthew:11:21|).

rwp@Revelation:11:6 @{To shut the heaven} (\kleisai ton ouranon\). First aorist active infinitive of \klei“\. As Elijah did by prayer (1Kings:17:1; strkjv@Luke:4:25; strkjv@James:5:17|). {That it rain not} (\hina mˆ huetos brechˆi\). Sub-final use of \hina mˆ\ with the present active subjunctive of \brech“\, old verb to rain (Matthew:5:45|), here with \huetos\ as subject. {During the days} (\tas hˆmeras\). Accusative of extent of time. In strkjv@Luke:4:25; strkjv@James:5:17| the period of the drouth in Elijah's time was three and a half years, just the period here. {Of their prophecy} (\tˆs prophˆteias aut“n\). Not here the gift of prophecy (1Corinthians:12:10|) or a particular prophecy or collection of prophecies (Revelation:1:3; strkjv@22:7f.|), but "the execution of the prophetic office" (Swete). {Over the waters} (\epi t“n hudat“n\). "Upon the waters." As Moses had (Exodus:7:20|). {Into blood} (\eis haima\). As already stated in strkjv@8:8| about the third trumpet and now again here. {To smite} (\pataxai\). First aorist active infinitive of \patass“\, used here with \exousian echousin\ (they have power), as is \strephein\ (to turn). {With every plague} (\en pasˆi plˆgˆi\). In strkjv@1Kings:4:8|, but with reference to the plagues in Egypt. {As often as they shall desire} (\hosakis ean thelˆs“sin\). Indefinite temporal clause with \hosakis\ and modal \ean\ (= \an\) and the first aorist active subjunctive of \thel“\, "as often as they will."

rwp@Revelation:11:7 @{When they shall have finished} (\hotan teles“sin\). Merely the first aorist active subjunctive of \tele“\ with \hotan\ in an indefinite temporal clause with no _futurum exactum_ (future perfect), "whenever they finish." {The beast} (\to thˆrion\). "The wild beast comes out of the abyss" of strkjv@9:1f|. He reappears in strkjv@13:1; strkjv@17:8|. In strkjv@Daniel:7:3| \thˆria\ occurs. Nothing less than antichrist will satisfy the picture here. Some see the abomination of strkjv@Daniel:7:7; strkjv@Matthew:24:15|. Some see Nero _redivivus_. {He shall make war with them} (\poiˆsei met' aut“n polemon\). This same phrase occurs in strkjv@12:17| about the dragon's attack on the woman. It is more the picture of single combat (2:16|). {He shall overcome them} (\nikˆsei autous\). Future active of \nika“\. The victory of the beast over the two witnesses is certain, as in strkjv@Daniel:7:21|. {And kill them} (\kai apoktenei\). Future active of \apoktein“\. Without attempting to apply this prophecy to specific individuals or times, one can agree with these words of Swete: "But his words cover in effect all the martyrdoms and massacres of history in which brute force has seemed to triumph over truth and righteousness."

rwp@Revelation:11:8 @{Their dead bodies lie} (\to pt“ma aut“n\). Old word from \pipt“\ (to fall), a fall, especially of bodies slain in battle, a corpse, a carcase (Matthew:14:12|), here the singular (some MSS. \pt“mata\, plural) as belonging to each of the \aut“n\ (their) like \stomatos aut“n\ (their mouth) in verse 5|. Songs:also in verse 9|. No word in the Greek for "lie." {In} (\epi\). "Upon," as in verse 6|, with genitive (\tˆs plateias\), the broad way (\hodou\ understood), from \platus\ (broad) as in strkjv@Matthew:6:5|, old word (Revelation:21:21; strkjv@22:2|). {Of the great city} (\tˆs pole“s tˆs megalˆs\). Clearly Jerusalem in view of the closing clause (\hopou--estaur“thˆ\), though not here called "the holy city" as in verse 2|, and though elsewhere in the Apocalypse Babylon (Rome) is so described (14:8; strkjv@16:19; strkjv@17:5; strkjv@18:2,10,16,18,19,21|). {Which} (\hˆtis\). Which very city, not "whichever." {Spiritually} (\pneumatik“s\). This late adverb from \pneumatikos\ (spiritual) occurs in the N.T. only twice, in strkjv@1Corinthians:2:14| for the help of the Holy Spirit in interpreting God's message and here in a hidden or mystical (allegorical sense). For this use of \pneumatikos\ see strkjv@1Corinthians:10:3f|. Judah is called Sodom in strkjv@Isaiah:1:9f.; strkjv@Ezekiel:16:46,55|. See also strkjv@Matthew:10:15; strkjv@11:23|. Egypt is not applied to Israel in the O.T., but is "an obvious symbol of oppression and slavery" (Swete). {Where also their Lord was crucified} (\hopou kai ho kurios aut“n estaur“thˆ\). First aorist passive indicative of \stauro“\, to crucify, a reference to the fact of Christ's crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John:15:20|).

rwp@Revelation:11:9 @{Men from among} (\ek t“n\ etc.). No word for "men" (\anthr“poi\ or \polloi\) before \ek t“n\, but it is implied (partitive use of \ek\) as in strkjv@2:10| and often. See also strkjv@5:9; strkjv@7:9| for this enumeration of races and nations. {Do look upon} (\blepousin\). Present (vivid dramatic) active indicative of \blep“\. {Three days and a half} (\hˆmeras treis kai hˆmisu\). Accusative of extent of time. \Hˆmisu\ is neuter singular though \hˆmeras\ (days) is feminine as in strkjv@Mark:6:23; strkjv@Revelation:12:14|. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (11:3|), but there is no necessary correspondence (day for a year). This delight of the spectators "is represented as at once fiendish and childish" (Swete). {Suffer not} (\ouk aphiousin\). Present active indicative of \aphi“\, late form for \aphiˆmi\, as in strkjv@Mark:1:34| (cf. \apheis\ in strkjv@Revelation:2:20|). This use of \aphiˆmi\ with the infinitive is here alone in the Apocalypse, though common elsewhere (John:11:44,48; strkjv@12:7; strkjv@18:8|). {Their dead bodies} (\ta pt“mata aut“n\). "Their corpses," plural here, though singular just before and in verse 8|. {To be laid in a tomb} (\tethˆnai eis mnˆma\). First aorist passive of \tithˆmi\, to place. \Mnˆma\ (old word from \mimnˆsk“\, to remind) is a memorial, a monument, a sepulchre, a tomb (Mark:5:3|). "In a country where burial regularly took place on the day of death the time of exposure and indignity would be regarded long" (Beckwith). See Tobit strkjv@1:18ff.

rwp@Revelation:11:18 @{Were wroth} (\“rgisthˆsan\). Ingressive first aorist active indicative of \orgizomai\, "became angry." The culmination of wrath against God (16:13ff.; strkjv@20:8f.|). Cf. strkjv@Psalms:2:1,5,12; strkjv@99:1; strkjv@Acts:4:25ff|. John sees the hostility of the world against Christ. {Thy wrath came} (\ˆlthen hˆ orgˆ sou\). Second aorist active indicative of \erchomai\, the prophetic aorist again. The _Dies Irae_ is conceived as already come. {The time of the dead to be judged} (\ho kairos t“n nekr“n krithˆnai\). For this use of \kairos\ see strkjv@Mark:11:13; strkjv@Luke:21:24|. By "the dead" John apparently means both good and bad (John:5:25; strkjv@Acts:24:21|), coincident with the resurrection and judgment (Mark:4:29; strkjv@Revelation:14:15ff.; strkjv@20:1-15|). The infinitive \krithˆnai\ is the first aorist passive of \krin“\, epexegetic use with the preceding clause, as is true also of \dounai\ (second aorist active infinitive of \did“mi\), to give. {Their reward} (\ton misthon\). This will come in the end of the day (Matthew:20:8|), from God (Matthew:6:1|), at the Lord's return (Revelation:22:12|), according to each one's work (1Corinthians:3:8|). {The small and the great} (\tous mikrous kai tous megalous\). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after \dounai ton misthon\, though some MSS. have the dative \tois mikrois\, etc. John is fond of this phrase "the small and the great" (13:16; strkjv@19:5,18; strkjv@20:12|). {To destroy} (\diaphtheirai\). First aorist active infinitive of \diaphtheir“\, carrying on the construction with \kairos\. Note \tous diaphtheirontas\, "those destroying" the earth (corrupting the earth). There is a double sense in \diaphtheir“\ that justifies this play on the word. See strkjv@19:2|. In strkjv@1Timothy:6:5| we have those "corrupted in mind" (\diaphtharmenoi ton noun\). God will destroy the destroyers (1Corinthians:3:16f.|).

rwp@Revelation:11:19 @{Was opened} (\ˆnoigˆ\). Second aorist passive indicative of \anoig“\, with augment on the preposition as in strkjv@15:5|. For the sanctuary (\naos\) of God in heaven see strkjv@3:12; strkjv@7:15; strkjv@15:5ff.; strkjv@21:22|. {Was seen} (\“phthˆ\). First aorist passive indicative of \hora“\. {The ark of his covenant} (\hˆ kib“tos tˆs diathˆkˆs autou\). The sacred ark within the second veil of the tabernacle (Hebrews:9:4|) and in the inner chamber of Solomon's temple (1Kings:8:6|) which probably perished when Nebuchadrezzar burnt the temple (2Kings:25:9; strkjv@Jeremiah:3:16|). For the symbols of majesty and power in nature here see also strkjv@6:12; strkjv@8:5; strkjv@11:13; strkjv@16:18,21|.

rwp@Revelation:12:1 @{A great sign} (\sˆmeion mega\). The first of the visions to be so described (13:3; strkjv@15:1|), and it is introduced by \“phthˆ\ as in strkjv@11:19; strkjv@12:3|, not by \meta tauto\ or by \eidon\ or by \eidon kai idou\ as heretofore. This "sign" is really a \teras\ (wonder), as it is so by association in strkjv@Matthew:24:24; strkjv@John:4:48; strkjv@Acts:2:22; strkjv@5:12|. The element of wonder is not in the word \sˆmeion\ as in \teras\, but often in the thing itself as in strkjv@Luke:21:11; strkjv@John:9:16; strkjv@Revelation:13:13ff.; strkjv@15:1; strkjv@16:14; strkjv@19:20|. {A woman} (\gunˆ\). Nominative case in apposition with \sˆmeion\. "The first 'sign in heaven' is a Woman--the earliest appearance of a female figure in the Apocalyptic vision" (Swete). {Arrayed with the sun} (\peribeblˆmenˆ ton hˆlion\). Perfect passive participle of \periball“\, with the accusative retained as so often (9 times) in the Apocalypse. Both Charles and Moffatt see mythological ideas and sources behind the bold imagery here that leave us all at sea. Swete understands the Woman to be "the church of the Old Testament" as "the Mother of whom Christ came after the flesh. But here, as everywhere in the Book, no sharp dividing line is drawn between the Church of the Old Testament and the Christian Society." Certainly she is not the Virgin Mary, as verse 17| makes clear. Beckwith takes her to be "the heavenly representative of the people of God, the _ideal_ Zion, which, so far as it is embodied in concrete realities, is represented alike by the people of the Old and the New Covenants." John may have in mind strkjv@Isaiah:7:14| (Matthew:1:23; strkjv@Luke:1:31|) as well as strkjv@Micah:4:10; strkjv@Isaiah:26:17f.; strkjv@66:7| without a definite picture of Mary. The metaphor of childbirth is common enough (John:16:21; strkjv@Galatians:4:19|). The figure is a bold one with the moon "under her feet" (\hupokat“ t“n pod“n autˆs\) and "a crown of twelve stars" (\stephanos aster“n d“deka\), a possible allusion to the twelve tribes (James:1:1; strkjv@Revelation:21:12|) or to the twelve apostles (Revelation:21:14|).

rwp@Revelation:12:2 @{And she was with child} (\kai en gastri echousa\). Perhaps \estin\ to be supplied or the participle used as a finite verb as in strkjv@10:2|. This is the technical idiom for pregnancy as in strkjv@Matthew:1:18,23|, etc. {Travailing in birth} (\“dinousa\). Present active participle of \“din“\, old verb (from \“din\ birth-pangs strkjv@1Thessalonians:5:3|), in N.T. only here and strkjv@Galatians:4:27|. {And in pain} (\kai basanizomenˆ\). "And tormented" (present passive participle of \basaniz“\, for which see already strkjv@9:5; strkjv@11:10|), only here in N.T. in sense of childbirth. {To be delivered} (\tekein\). Second aorist active infinitive of \tikt“\, to give birth, epexegetical use. Also in verse 4|.

rwp@Revelation:12:4 @{His tail} (\hˆ oura autou\). See strkjv@9:10,19|. {Draweth} (\surei\). Present active indicative of \sur“\, old verb, to drag, here alone in the Apocalypse, but see strkjv@John:21:8|. {The third part of the stars} (\to triton t“n aster“n\). Like a great comet is this monster. See strkjv@Daniel:8:10|. Perhaps only the third is meant to soften the picture as in strkjv@Revelation:8:7f|. {Did cast them} (\ebalen autous\). Second aorist active indicative. Charles takes this to refer to a war in heaven between the good angels and Satan, with the fall of some angels (Jude:1:6|). But John may have in mind the martyrs before Christ (Hebrews:11:32f.|) and after Christ's ascension (Matthew:23:35|). {Stood} (\estˆken\). Imperfect active of a late verb, \stˆk“\, from the perfect \hestˆka\ of \histˆmi\, graphic picture of the dragon's challenge of the woman who is about to give birth. {When she was delivered} (\hotan tekˆi\). Indefinite temporal clause with \hotan\ and the second aorist active subjunctive of \tikt“\, "whenever she gives birth." {That he might devour} (\hina kataphagˆi\). Purpose clause with \hina\ and the second aorist active subjunctive of \katesthi“\, to eat up (down). Cf. strkjv@Jeremiah:28:34|. This is what Pharaoh did to Israel (Exodus:1:15-22; strkjv@Psalms:85:13; strkjv@Isaiah:27:1; strkjv@51:9; strkjv@Ezekiel:29:3|). Precisely so the devil tried to destroy the child Jesus on his birth.

rwp@Revelation:12:5 @{She was delivered of a son} (\eteken huion\). Literally, "she bore a son" (second aorist active indicative of \tikt“\). {A man child} (\arsen\). Songs:A C with the neuter \teknon\ or \paidion\ in mind, as often in O.T. (\eteken arsen\, strkjv@Exodus:1:16ff.; strkjv@2:2; strkjv@Leviticus:12:2,7; strkjv@Isaiah:66:7; strkjv@Jeremiah:20:15|, etc.), but P and some cursives read \arsena\ (masculine accusative), as in verse 13| (\ton arsena\), while Aleph Q have \arrena\. The word is old (either \arsˆn\ or \arrˆn\), as in strkjv@Matthew:19:4|, only in this chapter in the Apocalypse. It is really redundant after \huion\ (son), as in Tob. strkjv@6:12 (Aleph). {Who is to rule all the nations with a rod of iron} (\hos mellei poimainein panta ta ethnˆ en rabd“i sidˆrƒi\). See strkjv@2:27| for these words (from strkjv@Psalms:2:9|) applied there to victorious Christians also, and in strkjv@19:15| to the triumphant Christian. His rule will go beyond the Jews (Matthew:2:6|). There is here, of course, direct reference to the birth of Jesus from Mary, who thus represented in her person this "ideal woman" (God's people). {Was caught unto God} (\hˆrpasthˆ\). First aorist passive indicative of \harpaz“\, old verb for seizing or snatching away, as in strkjv@John:10:12|, here alone in the Apocalypse. Reference to the ascension of Christ, with omission of the ministry, crucifixion, and resurrection of Christ because he is here simply showing that "the Dragon's vigilance was futile" (Swete). "The Messiah, so far from being destroyed, is caught up to a share in God's throne" (Beckwith).

rwp@Revelation:12:6 @{Fled into the wilderness} (\ephugen eis tˆn erˆmon\). Second aorist active indicative of \pheug“\. Here, of course, not Mary, but "the ideal woman" (God's people) of the preceding verses, who fled under persecution of the dragon. God's people do not at once share the rapture of Christ, but the dragon is unable to destroy them completely. The phrases used here seem to be reminiscent of strkjv@Deuteronomy:8:2ff.| (wanderings of Israel in the wilderness), strkjv@1Kings:17:2f.| and strkjv@19:3f.| (Elijah's flight), I Macc. strkjv@2:29 (flight of the Jews from Antiochus Epiphanes), strkjv@Matthew:2:13| (flight of Joseph and Mary to Egypt), strkjv@Mark:13:14| (the flight of Christians at the destruction of Jerusalem). {Where} (\hopou--ekei\). Hebrew redundancy (where--there) as in strkjv@3:8; strkjv@8:9,9; strkjv@13:8,12; strkjv@17:9; strkjv@20:8|. {Prepared} (\hˆtoimasmenon\). Perfect passive predicate participle of \hetoimaz“\, for which verb see strkjv@Matthew:20:23; strkjv@Revelation:8:6; strkjv@9:7,15; strkjv@16:12; strkjv@19:7; strkjv@21:2|, and for its use with \topos\ strkjv@John:14:2f.| and for the kind of fellowship meant by it (Psalms:31:21; strkjv@2Corinthians:13:13; strkjv@Colossians:3:3; strkjv@1John:1:3|). {Of God} (\apo tou theou\). "From (by) God," marking the source as God (9:18; strkjv@James:1:13|). This anticipatory symbolism is repeated in strkjv@12:13f|. {That there they may nourish her} (\hina ekei treph“sin autˆn\). Purpose clause with \hina\ and the present for continued action: active subjunctive according to A P though C reads \trephousin\, present active indicative, as is possible also in strkjv@13:17| and certainly so in strkjv@1John:5:20| (Robertson, _Grammar_, p. 984), a solecism in late vernacular Greek. The plural is indefinite "they" as in strkjv@10:11; strkjv@11:9|. One MSS. has \trephetai\ (is nourished). The stereotyped phrase occurs here, as in strkjv@11:2f.|, for the length of the dragon's power, repeated in strkjv@12:14| in more general terms and again in strkjv@13:5|.

rwp@Revelation:12:7 @{There was war in heaven} (\egeneto polemos en t“i ouran“i\). "There came to be war in heaven" (\egeneto\, not \ˆn\). "Another \tableau\, not a \sˆmeion\ (vv. 1,3|), but consequent upon the two \sˆmeia\ which precede it. The birth and rapture of the Woman's Son issue in a war which invades the \epourania\" (Swete). The reference is not to the original rebellion of Satan, as Andreas held. As the coming of Christ brought on fresh manifestations of diabolic power (Mark:1:13; strkjv@Luke:22:3,31; strkjv@John:12:31; strkjv@14:30; strkjv@16:11|), just so Christ's return to heaven is pictured as being the occasion of renewed attacks there. We are not to visualize it too literally, but certainly modern airplanes help us to grasp the notion of battles in the sky even more than the phalanxes of storm-clouds (Swete). John even describes this last conflict as in heaven itself. Cf. strkjv@Luke:10:18; strkjv@1Kings:22:1ff.; strkjv@Job:1; 2; strkjv@Zechariah:3:1ff|. {Michael and his angels} (\ho Michaˆl kai hoi aggeloi autou\). The nominative here may be in apposition with \polemos\, but it is an abnormal construction with no verb, though \egeneto\ (arose) can be understood as repeated. Michael is the champion of the Jewish people (Daniel:10:13,21; strkjv@12:1|) and is called the archangel in strkjv@Jude:9|. {Going forth to war} (\tou polemˆsai\). This genitive articular infinitive is another grammatical problem in this sentence. If \egeneto\ (arose) is repeated as above, then we have the infinitive for purpose, a common enough idiom. Otherwise it is anomalous, not even like strkjv@Acts:10:25|. {With the dragon} (\meta tou drakontos\). On the use of \meta\ with \poleme“\ see strkjv@2:16; strkjv@13:4; strkjv@17:14| (nowhere else in N.T.). The devil has angels under his command (Matthew:25:41|) and preachers also (2Corinthians:11:14f.|). {Warred} (\epolemˆsen\). Constative aorist active indicative of \poleme“\, picturing the whole battle in one glimpse.

rwp@Revelation:12:9 @{Was cast down} (\eblˆthˆ\). Effective first aorist passive indicative of \ball“\, cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in strkjv@Luke:10:18; strkjv@John:12:31|. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with \drak“n\ as in strkjv@12:3|, and the whole picture is repeated in strkjv@20:2|. The dragon in both places is identified with the old serpent (Genesis:3:1ff.|) and called \archaios\ (from \archˆ\, beginning), as Jesus said that the devil was a murderer "from the beginning" (John:8:44|). Both \diabolos\ (slanderer) and Satan (\Satanƒs\) are common in N.T. for this great dragon and old serpent, the chief enemy of mankind. See on ¯Matthew:4:1; strkjv@Revelation:2:10| for \diabolos\ and strkjv@Luke:10:18| for \Satanƒs\. {The deceiver of the whole world} (\ho plan“n tˆn oikoumenˆn holˆn\). This is his aim and his occupation, pictured here by the nominative articular present active participle of \plana“\, to lead astray. For "the inhabited world" see strkjv@Luke:2:1; strkjv@Revelation:3:10; strkjv@16:14|. Satan can almost "lead astray" the very elect of God (Matthew:24:24|), so artful is he in his beguilings as he teaches us how to deceive ourselves (1John:1:8|). {He was cast down to the earth} (\eblˆthˆ eis tˆn gˆn\). Effective aorist repeated from the beginning of the verse. "The earth was no new sphere of Satan's working" (Swete). {Were cast down} (\eblˆthˆsan\). Triple use of the same verb applied to Satan's minions. The expulsion is complete.

rwp@Revelation:12:10 @{A great voice saying} (\ph“nˆn megalˆn legousan\). Accusative after \ˆkousa\ in this phrase as in strkjv@5:11; strkjv@10:4; strkjv@14:2; strkjv@18:4|, but the genitive \ph“nˆs legousˆs\ in strkjv@11:12; strkjv@14:13|. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (11:15|) who can sympathize with human beings (19:10|), the martyrs in heaven (Charles). {Now is come} (\arti egeneto\). \Arti\ (John:13:33|) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense \egeneto\). {The salvation} (\hˆ s“tˆria\). Here "the victory" as in strkjv@7:10; strkjv@19:1|. {The power} (\hˆ dunamis\). Gods power over the dragon (cf. strkjv@7:12; strkjv@11:17; strkjv@19:1|). {The kingdom} (\hˆ basileia\). "The empire of God" as in strkjv@11:15|. {The authority of his Christ} (\hˆ exousia tou Christou autou\). Which Christ received from the Father (Matthew:28:18; strkjv@John:17:2|). See strkjv@11:15| (Psalms:2:2|) for "his Anointed." {The accuser} (\ho katˆg“r\). The regular form, \katˆgoros\, occurs in strkjv@John:8:10; strkjv@Acts:23:30,35; strkjv@25:16,18| and in many MSS. here in strkjv@Revelation:12:10|, but A reads \katˆg“r\, which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (_Light_, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century A.D. with no sign of Jewish or Christian influence, just as \diak“n\ appears as a vernacular form of \diakonos\. Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. {Of our brethren} (\t“n adelph“n hˆm“n\). The saints still on earth battling with Satan and his devices. {Which accuseth them} (\ho katˆgor“n autous\). Articular present active participle of \katˆgore“\, old verb, to accuse, usually with the genitive of the person (John:5:45|), but here with the accusative. This is the devil's constant occupation (Job:1:6f.|). {Day and night} (\hˆmeras kai nuktos\). Genitive of time. "By day and by night."

rwp@Revelation:12:11 @{They overcame him} (\autoi enikˆsan\). First aorist active indicative of \nika“\, the verb used by Jesus of his own victory (John:16:33|) and about him (Revelation:3:21; strkjv@5:5|). "The victory of the martyrs marks the failure of Satan's endeavours" (Swete). {Because of the blood of the Lamb} (\dia to haima tou arniou\). As in strkjv@1:5; strkjv@5:6,9; strkjv@7:14|. The blood of Christ is here presented by \dia\ as the ground for the victory and not the means, as by \en\ in strkjv@1:5; strkjv@5:9|. Both ideas are true, but \dia\ with the accusative gives only the reason. The blood of Christ does cleanse us from sin (John:1:29; strkjv@1John:1:7|). Christ conquered Satan, and so makes our victory possible (Luke:11:21f.; strkjv@Hebrews:2:18|). "Thus the Lamb is the true \sunˆgoros\ (like Michael) of the New Israel, its \paraklˆtos pros ton patera\ (1John:2:1|)" (Swete). {Because of the Word of their testimony} (\dia ton logon tˆs marturias aut“n\). The same use of \dia\, "because of their testimony to Jesus" as in John's own case in strkjv@1:9|. These martyrs have been true to their part. {They loved not their life even unto death} (\ouk ˆgapˆsan ten psuchˆn aut“n achri thanatou\). First aorist active indicative of \agapa“\. They did resist "unto blood" (\mechris haimatos\ strkjv@Hebrews:12:4|) and did not put their own lives before loyalty to Christ. There is a direct reference to the words of Jesus in strkjv@John:12:25| as illustrated also in strkjv@Mark:8:35; strkjv@Matthew:10:39; strkjv@16:25; strkjv@Luke:9:24; strkjv@17:33|. Paul's own example is pertinent (Acts:21:13; strkjv@Phillipians:1:20ff.|). Jesus himself had been "obedient unto death" (Phillipians:2:8|). These martyrs seem to be still alive on earth, but their heroism is proleptically pictured.

rwp@Revelation:12:12 @{Therefore} (\dia touto\). "For this reason" as in strkjv@7:15; strkjv@18:8| (15 times in John's Gospel, Charles notes). It points back to verse 10|. {Rejoice} (\euphrainesthe\). Present middle imperative of \euphrain“\ as in strkjv@11:10; strkjv@18:20|. {O heavens} (\hoi ouranoi\). Plural here alone in the Apocalypse, though common elsewhere in the N.T. Satan is no longer in the heavens. {They that dwell therein} (\hoi en autois skˆnountes\). Present active articular participle of \skˆno“\ (see strkjv@7:15; strkjv@13:6|) to dwell (tabernacle) as of Christ in strkjv@John:1:14| and of God in strkjv@Revelation:21:3|. The inhabitants of heaven (angels and saints) have cause to rejoice, and earth reason to mourn. {Woe for the earth and for the sea} (\ouai tˆn gˆn kai tˆn thalassan\). The accusative after \ouai\ as in strkjv@8:13|, but nominative in strkjv@18:10,16,19| in place of the usual dative (Matthew:11:21; strkjv@18:7|, etc.). {Is gone down} (\katebˆ\). Second aorist (effective) active indicative of \katabain“\, "did go down." {But a short time} (\oligon kairon\). Accusative of extent of time, "a little time." The devil's departure from his warfare in the heavens reveals (\eid“s\, knowing, perfect active participle) to him that his time for doing harm to men is limited, and hence his great wrath (\thumon\, boiling rage).

rwp@Revelation:12:13 @{He persecuted} (\edi“xen\). First aorist active participle of \di“k“\, to pursue, to chase, hostile pursuit here as in strkjv@Matthew:5:10f.; strkjv@10:23|, etc. John now, after the "voice" in 10-13|, returns to the narrative in verse 9|. The child was caught away in verse 5|, and now the woman (the true Israel on earth) is given deadly persecution. Perhaps events since A.D. 64 (burning of Rome by Nero) amply illustrated this vision, and they still do so. {Which} (\hˆtis\). "Which very one."

rwp@Revelation:12:14 @{There were given} (\edothˆsan\). As in strkjv@8:2; strkjv@9:1,3|. {The two wings of the great eagle} (\hai duo pteruges tou aetou tou megalou\). Not the eagle of strkjv@8:13|, but the generic use of the article. Every eagle had two wings. Probably here, as in strkjv@Matthew:24:28|, the griffon or vulture rather than the true eagle is pictured. For the eagle in the O.T. see strkjv@Exodus:19:4; strkjv@Isaiah:40:31; strkjv@Job:9:26; strkjv@Proverbs:24:54|. {That she might fly} (\hina petˆtai\). Purpose clause with \hina\ and present middle subjunctive of \petomai\, old verb, to fly, in N.T. only in the Apocalypse (4:7; strkjv@8:13; strkjv@12:14; strkjv@14:6; strkjv@19:17|). Resumption of the details in verse 6| (which see) about the "wilderness," her "place," the redundant \ekei\ with \hopou\, the "time and times, and half a time" (\kairon kai kairous kai hˆmisu\), 1260 days, but with \trephetai\ (present passive indicative) instead of \treph“sin\ (general plural of the present active subjunctive), and with the addition of "from the face of the serpent" (\apo pros“pou tou ophe“s\), because the serpent rules the earth for that period. "To the end of the present order the Church dwells in the wilderness" (Swete), and yet we must carry on for Christ.

rwp@Revelation:13:2 @{Like unto a leopard} (\homoion pardalei\). Associative-instrumental case of \pardalis\, old word for panther, leopard, here only in N.T. The leopard (\leo, pard\) was considered a cross between a panther and a lioness. {As the feet of a bear} (\h“s arkou\). Old word, also spelled \arktos\, here only in N.T. From strkjv@Daniel:7:4|. No word in the Greek for "feet" before "bear." {As the mouth of a lion} (\h“s stoma leontos\). From strkjv@Daniel:7:4|. This beast combines features of the first three beasts in strkjv@Daniel:7:2ff|. The strength and brutality of the Babylonian, Median, and Persian empires appeared in the Roman Empire. The catlike vigilance of the leopard, the slow and crushing power of the bear, and the roar of the lion were all familiar features to the shepherds in Palestine (Swete). {The dragon gave him} (\ed“ken aut“i ho drak“n\). First aorist active indicative of \did“mi\ (to give) and dative case \aut“i\ (the beast). The dragon works through this beast. The beast is simply Satan's agent. Satan claimed this power to Christ (Matthew:4:9; strkjv@Luke:4:6|) and Christ called Satan the prince of this world (John:12:31; strkjv@14:30; strkjv@16:11|). Songs:the war is on.

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

rwp@Revelation:13:5 @{There was given to him} (\edothˆ aut“i\). First aorist passive indicative of \did“mi\, to give, as in next line and verse 7|. Perhaps a reference to \ed“ken\ (he gave) in verse 4|, where the dragon (Satan) gave the beast his power. The ultimate source of power is God, but the reference seems to be Satan here. {Speaking great things and blasphemies} (\laloun megala kai blasphˆmias\). Present active participle of \lale“\, agreeing with \stoma\ (nominative neuter singular and subject of \edothˆ\). The words are like Daniel's description of the Little Horn (7:8,20,25|) and like the description of Antiochus Epiphanes (I Macc. strkjv@1:24). Cf. strkjv@2Peter:2:11|. {To continue} (\poiˆsai\). First aorist active infinitive (epexegetic use) of \poie“\, either in the sense of working (signs), as in strkjv@Daniel:8:12-14|, with the accusative of duration of time (\mˆnas\ months), or more likely in the sense of doing time, with \mˆnas\ as the direct object as in strkjv@Matthew:20:12; strkjv@Acts:20:3; strkjv@James:4:13|.

rwp@Revelation:13:6 @{For blasphemies} (\eis blasphˆmias\). "For the purpose of blasphemies." {Against God} (\pros ton theon\). "Face to face with God" in sheer defiance, like Milton's picture of Satan in _Paradise Lost_. See strkjv@Daniel:7:25; strkjv@8:10|. The aorist \ˆnoixen\ is probably constative, for he repeated the blasphemies, though the phrase (\anoig“\ to stoma, to open the mouth) is normally ingressive of the beginning of an utterance (Matthew:5:2; strkjv@Acts:8:35|). This verse explains verse 5|. The Roman emperors blasphemously assumed divine names in public documents. They directed their blasphemy against heaven itself ("his tabernacle," \tˆn skˆnˆn autou\, strkjv@7:15; strkjv@12:12; strkjv@21:3|) and against "them that dwell in the heaven" (\tous en t“i ouran“i skˆnountas\), the same phrase of strkjv@12:12| (either angels or the redeemed or both).

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

rwp@Revelation:13:10 @{If any man is for captivity} (\ei tis eis aichmal“sian\). Condition of first class, but with no copula (\estin\) expressed. For \aichmal“sian\ (from \aichmal“tos\ captive) see strkjv@Ephesians:4:8|, only other N.T. example. Apparently John means this as a warning to the Christians not to resist force with force, but to accept captivity as he had done as a means of grace. Cf. strkjv@Jeremiah:15:2|. The text is not certain, however. {If any man shall kill with the sword} (\ei tis en machairˆi apoktenei\). First-class condition with future active of \apoktein“\, not future passive, for it is a picture of the persecutor drawn here like that by Jesus in strkjv@Matthew:26:52|. {Must he be killed} (\dei auton en machairˆi apoktanthˆnai\). First aorist passive infinitive of \apoktein“\. The inevitable conclusion (\dei\) of such conduct. The killer is killed. {Here} (\h“de\). In this attitude of submission to the inevitable. For \h“de\ see strkjv@13:18; strkjv@14:12; strkjv@17:9|. "Faith" (\pistis\) here is more like faithfulness, fidelity.

rwp@Revelation:13:14 @{And he deceiveth} (\kai planƒi\). Present active (dramatic) indicative of \plana“\, the very thing that Jesus had said would happen (Matthew:24:24|, "Songs:as to lead astray" \h“ste planƒsthai\, the word used here, if possible the very elect). It is a constant cause for wonder, the gullibility of the public at the hands of new charlatans who continually bob up with their pipe-dreams. {That they should make an image to the beast} (\poiˆsai eikona t“i thˆri“i\). Indirect command (this first aorist active infinitive of \poie“\) after \leg“n\ as in strkjv@Acts:21:21|, not indirect assertion. This "image" (\eik“n\, for which word see strkjv@Matthew:22:20; strkjv@Colossians:1:15|) of the emperor could be his head upon a coin (Mark:12:16|), an _imago_ painted or woven upon a standard, a bust in metal or stone, a statue, anything that people could be asked to bow down before and worship. This test the priests in the provinces pressed as it was done in Rome itself. The phrase "the image of the beast," occurs ten times in this book (13:14,15| _ter_; strkjv@14:9,11; strkjv@15:2; strkjv@16:2; strkjv@19:20; strkjv@20:4|). Emperor-worship is the issue and that involves worship of the devil. {The stroke of the sword} (\tˆn plˆgˆn tˆs machairˆs\). This language can refer to the death of Nero by his own sword. {And lived} (\kai ezˆsen\). "And he came to life" (ingressive first aorist active indicative of \za“\). Perhaps a reference to Domitian as a second Nero in his persecution of Christians.

rwp@Revelation:13:15 @{To give breath to it} (\dounai pneuma autˆi\). This second beast, probably a system like the first (not a mere person), was endowed with the power to work magical tricks, as was true of Simon Magus and Apollonius of Tyana and many workers of legerdemain since. \Pneuma\ here has its original meaning of breath or wind like \pneuma z“ˆs\ (breath of life) in strkjv@11:11|. {Even to the image} (\tˆi eikoni\). No "even" in the Greek, just apposition with \autˆi\ (her). {That should both speak and cause} (\hina kai lalˆsˆi kai poiˆsˆi\). Final clause with \hina\ and the first aorist active subjunctive of \lale“\ and \poie“\. Ventriloquism like that in strkjv@Acts:16:16|. {That should be killed} (\hina apoktanth“sin\). Sub-final clause with \hina\ and the first aorist passive subjunctive of \apoktein“\, after \poiˆsˆi\, as in verse 12| (future indicative). {As many as should not worship} (\hosoi ean mˆ proskunˆs“sin\). Indefinite relative clause with modal \ean\ (= \an\) and the first aorist active subjunctive of \proskune“\ with the accusative \tˆn eikona\ (some MSS. the dative). Note the triple use of "the image of the beast" in this sentence. "That refusal to worship the image of the emperor carried with it capital punishment in Trajan's time is clear from Pliny's letter to Trajan (X. 96)" (Charles).

rwp@Revelation:14:4 @{Were not defiled with women} (\meta gunaik“n ouk emolunthˆsan\). First aorist passive indicative of \molun“\, old verb, to stain, already in strkjv@3:4|, which see. The use of this word rules out marriage, which was not considered sinful. {For they are virgins} (\parthenoi gar eisin\). \Parthenos\ can be applied to men as well as women. Swete takes this language "metaphorically, as the symbolical character of the Book suggests." Charles considers it an interpolation in the interest of celibacy for both men and women. If taken literally, the words can refer only to adultery or fornication (Beckwith). Jesus recognised abstinence only for those able to receive it (Matthew:19:12|), as did Paul (1Corinthians:7:1,8,32,36|). Marriage is approved by Paul in strkjv@1Timothy:4:3| and by strkjv@Hebrews:13:4|. The New Testament exalts marriage and this passage should not be construed as degrading it. {Whithersoever he goeth} (\hopou an hupagei\). Indefinite local clause with modal \an\ and the present active indicative of \hupag“\. The Christian life is following the Lamb of God as Jesus taught (Mark:2:14; strkjv@10:21; strkjv@Luke:9:59; strkjv@John:1:43; strkjv@21:19|, etc.) and as Peter taught (1Peter:2:21|) and John (1John:2:6|). {Were purchased from among men} (\ˆgorasthˆsan apo t“n anthr“p“n\). First aorist passive indicative of \agoraz“\, repeating the close of verse 3|. {First fruits} (\aparchˆ\). See for this word strkjv@1Corinthians:16:15; strkjv@Romans:11:16; strkjv@16:5|. This seems to mean that the 144,000 represent not the whole, but only a portion of the great harvest to come (Matthew:9:37|), not only the first installment, but those marked by high spiritual service to God and the Lamb (Romans:12:1; strkjv@Hebrews:13:15; strkjv@1Peter:2:5|).

rwp@Revelation:14:5 @{Was found no lie} (\ouch heurethˆ pseudos\). First aorist passive indicative of \heurisk“\. In strkjv@1Peter:2:23| this passage (Isaiah:53:9|) is quoted with \dolos\ (deceit, guile) instead of \pseudos\ (lie), but the difference is not great. {Without blemish} (\am“moi\). Alpha privative and \m“mos\ (blemish, spot). As Christ the Paschal Lamb is (1Peter:1:19; strkjv@Hebrews:9:14|), so the followers of the Lamb are to be in the end (Phillipians:2:15|).

rwp@Revelation:14:8 @{Another, a second angel} (\allos deuteros aggelos\). This second angel "followed" (\ˆkolouthˆsen\, first aorist active indicative of \akolouthe“\) and interpreted in part the first one. {Fallen, fallen} (\epesen, epesen\). Prophetic aorist active indicative of \pipt“\, repeated as a solemn dirge announcing the certainty of the fall. The English participle "fallen, fallen" is more musical and rhythmical than the literal rendering "fell, fell." The language is an echo of strkjv@Isaiah:21:9|, though B in the LXX has \pept“ken, pept“ken\ (perfect). {Babylon the great} (\Babul“n hˆ magalˆ\). The adjective \megalˆ\ occurs with \Babul“n\ each time in the Apocalypse (14:8; strkjv@16:19; strkjv@17:5; strkjv@18:2,10,21|) as a reminder of Nebuchadrezzar. There is no doubt that Rome is meant by Babylon, as is probably seen already in strkjv@1Peter:5:13|. As a prisoner in Patmos John can speak his mind by this symbolism. {Hath made to drink} (\pepotiken\). Perfect active indicative of \potiz“\, old causative verb (from \potos\ drinking, strkjv@1Peter:4:3|), as in strkjv@Matthew:25:35|. The remarkable phrase that follows seems based on strkjv@Jeremiah:51:8| (Jeremiah:25:15|). It is a combination also of strkjv@Revelation:14:10| (the wine of God's wrath, also in strkjv@16:19; strkjv@19:15|) and strkjv@17:2|. There is no doubt of the dissoluteness of the old Babylon of Jeremiah's day as of the Rome of John's time. Rome is pictured as the great courtesan who intoxicates and beguiles the nations to fornication (17:2,4,6|), but the cup of God's wrath for her and her paramours is full (14:10; strkjv@16:19; strkjv@18:2|).

rwp@Revelation:14:14 @{A white cloud} (\nephelˆ leukˆ\). Like the "bright cloud" of strkjv@Matthew:17:5| (Transfiguration), a familiar object in the Mediterranean lands. See strkjv@Daniel:7:13; strkjv@Matthew:24:30; strkjv@26:64; strkjv@Acts:1:9,11| for the picture of Christ's return. {I saw one sitting} (\kathˆmenon\). No \eidon\ here, but the accusative follows the \eidon\ at the beginning, as \nephelˆ\ is nominative after \idou\, as in strkjv@4:1,4|. {Like unto a son of man} (\homoion huion anthr“pou\). Accusative here after \homoion\ as in strkjv@1:13|, instead of the usual associative instrumental (13:4|). {Having} (\ech“n\). Nominative again after the \idou\ construction, just before, not after, \eidon\. {A golden crown} (\stephanon chrusoun\). Here a golden wreath, not the diadems of strkjv@19:12|. {A sharp sickle} (\drepanon oxu\). Old form \drepanˆ\ (from \drep“\, to pluck), pruning-hook, in N.T. only in this chapter and strkjv@Mark:4:29|. Christ is come for reaping this time (Hebrews:9:28|) for the harvesting of earth (verses 15-17|). The priesthood of Christ is the chief idea in strkjv@1:12-20| and "as the true _Imperator_" (Swete) in chapter strkjv@Revelation:19|.

rwp@Revelation:14:15 @{Send forth} (\pempson\). First aorist (urgency) active imperative of \pemp“\. "Thrust in thy sickle now," this angel urges Christ. {And reap} (\kai therison\). First aorist (urgency) active imperative of \theriz“\, old verb (from \theros\, summer), as in strkjv@Matthew:6:26|. See verse 7| for "the hour is come." \Therisai\ (to reap) is epexegetical infinitive (first aorist active of \theriz“\). {The harvest} (\ho therismos\). Old, but rare word (from \theriz“\, to harvest), as in strkjv@Matthew:13:30; strkjv@John:4:35|, here only in Revelation. {Is over-ripe} (\exˆranthˆ\). First aorist (prophetic as in strkjv@10:17; strkjv@15:1|) passive of \xˆrain“\ (cf. strkjv@James:1:11|), to wither, to dry up. Perhaps just "ripe," not "over-ripe." Cf. strkjv@Joel:1:17|.

rwp@Revelation:14:16 @{Cast} (\ebalen\). Second aorist active indicative of \ball“\. No violence by the use of \ebalen\ as is seen in strkjv@Matthew:10:34| (\balein eirˆnˆn\, to bring peace). {Was reaped} (\etheristhˆ\). First aorist passive indicative of \theriz“\. Both prophetic aorists again. Christ puts in the sickle as he wills with his own agents (Matthew:9:37f.; strkjv@13:39,41|).

rwp@Revelation:14:17 @{He also} (\kai autos\). As well as the Reaper on the cloud. This is the fifth angel who is God's messenger from heaven (temple where God dwells). This fifth angel with his sharp sickle is to gather the vintage (18-20|) as Christ did the wheat.

rwp@Revelation:14:18 @{Another angel} (\allos aggelos\). The fifth angel above Swete terms "the Angel of vengeance." He responds to the call of the sixth angel here as Christ does to the call of the fourth angel in verse 15|. {Out from the altar} (\ek tou thusiastˆriou\). From the altar of incense where he is in charge of the fire (\exousian epi tou puros\). If it is the altar of burnt offering (6:9; strkjv@11:1|), we are reminded of the blood of the martyrs (Swete), but if the altar of incense (8:3,5; strkjv@9:13; strkjv@16:7|), then of the prayers of the saints. {The sharp sickle} (\to drepanon to oxu\). Useful for vintage as for harvesting. Songs:"send forth" (\pempson\) as in verse 15|. {Gather} (\trugˆson\). First aorist active imperative of \truga“\, old verb (from \trugˆ\ dryness, ripeness), in N.T. only strkjv@Revelation:15:18f.| and strkjv@Luke:6:44|. {The clusters} (\tous botruas\). Old word \botrus\, here only in N.T. (Genesis:40:10|). {Her grapes} (\hai staphulai autˆs\). Old word again for grapes, bunch of grapes, in N.T. only here, strkjv@Matthew:7:16; strkjv@Luke:6:44|. {Are fully ripe} (\ˆkmasan\). Old and common verb (from \akmˆ\, strkjv@Matthew:15:16|), to come to maturity, to reach its acme, here only in N.T.

rwp@Revelation:14:19 @{Cast} (\ebalen\). As in verse 16|. {Gathered} (\etrugˆsen\). Like \etheristhˆ\ in verse 16|, in obedience to the instructions in verse 18| (\trugˆson\). {The vintage of the earth} (\tˆn ampelon tˆs gˆs\). "The vine of the earth." Here \ampelos\ is used for the enemies of Christ collectively pictured. {And cast it} (\ebalen\). Repeating \ebalen\ and referring to \ampelon\ (vintage) just before. {Into the winepress the great winepress} (\eis tˆn lˆnon ton megan\). \Lˆnos\ is either feminine as in verse 20; strkjv@19:15|, or masculine sometimes in ancient Greek. Here we have both genders, a solecism frequent in the Apocalypse (21:14| \to teichos ech“n\). See strkjv@Matthew:21:33|. For this metaphor of God s wrath see strkjv@14:10; strkjv@15:1,7; strkjv@16:1,19; strkjv@19:15|.

rwp@Revelation:15:1 @{Another sign in heaven} (\allo sˆmeion en t“i ouran“i\). Looking back to strkjv@12:1,3|, after the series intervening. The Seven Bowls are parallel with the Seven Seals (ch. strkjv@Revelation:6|) and the Seven Trumpets (chapters strkjv@Revelation:8-11|), but there is an even closer connection with chapters strkjv@Revelation:12-14|, "the drama of the long conflict between the church and the world" (Swete). {Great and marvellous} (\mega kai thaumaston\). \Thaumastos\ is an old verbal adjective (from \thaumaz“\, to wonder) and is already in strkjv@Matthew:21:42|. The wonder extends to the end of this vision or sign (16:21|). {Seven angels} (\aggelous hepta\). Accusative case in apposition with \sˆmeion\ after \eidon\. Cf. strkjv@8:2|. {Which are the last} (\tas eschatas\). "Seven plagues the last." As in strkjv@21:9|, "the final cycle of such visitations" (Swete). {Is finished} (\etelesthˆ\). Proleptic prophetic first aorist passive indicative of \tele“\ as in strkjv@10:7|. The number seven seems particularly appropriate here for finality and completeness.

rwp@Revelation:16:8 @{Upon the sun} (\epi ton hˆlion\). Not \eis\ (into) as in verses 2,3,4|. The fourth trumpet (8:12|) affected a third of the sun, moon, and stars with a plague of darkness, but here it is a plague of extreme heat. {To scorch with fire} (\kaumatisai en puri\). First aorist active infinitive of \kaumatiz“\, late (Plutarch, Epictetus) causative verb (from \kauma\, heat), in N.T. only here and verse 9; strkjv@Matthew:13:6; strkjv@Mark:4:6|. The addition of \en puri\ (in fire, with fire) intensifies the picture.

rwp@Revelation:16:9 @{Were scorched} (\ekaumatisthˆsan\). First aorist passive indicative of same verb. {With great heat} (\kauma mega\). Cognate accusative retained with the passive verb. Old word (from \kai“\ to burn), in N.T. only strkjv@7:16| and here. For blaspheming the name of God see strkjv@13:6; strkjv@James:2:7; strkjv@Romans:2:24; strkjv@1Timothy:6:1|. They blamed God for the plagues. {They repented not} (\ou metenoˆsan\). This solemn negative aorist of \metanoe“\ is a refrain like a funeral dirge (9:20f.; strkjv@16:11|). In strkjv@11:13| some did repent because of the earthquake. Even deserved punishment may harden the heart. {To give him glory} (\dounai aut“i doxan\). Second aorist active infinitive of \did“mi\, almost result. For the phrase see strkjv@11:13; strkjv@14:7; strkjv@19:7|.

rwp@Revelation:16:10 @{Upon the throne of the beast} (\epi ton thronon tou thˆriou\). That is Rome (13:2|). The dragon gave the beast his throne (2:13|). {Was darkened} (\egeneto eskot“menˆ\). Periphrastic past perfect passive with \ginomai\ and \skoto“\ (9:2|). Like the darkness of the Egyptian plague (Exodus:10:22|) and worse, for the effects of the previous plagues continue. {They gnawed their tongues} (\emas“nto tas gl“ssas aut“n\). Imperfect middle of \masaomai\, old verb (to chew), from \ma“\ (to knead), only here in N.T. {For pain} (\ek tou ponou\). "Out of distress" (cf. \ek\ in strkjv@8:13|), rare sense of old word (from \penomai\ to work for one's living), in N.T. only here, strkjv@21:4; strkjv@Colossians:4:13|. See strkjv@Matthew:8:12|.

rwp@Revelation:16:12 @{Upon the great river, the river Euphrates} (\epi ton potamon ton megan ton Euphratˆn\). The sixth trumpet brings up the river Euphrates also (9:14|), only there \epi\ with the locative, while here \epi\ with the accusative. Note triple use of the article \ton\ here. {Was dried up} (\exˆranthˆ\). First aorist (prophetic) passive of \xˆrain“\ (14:15|). Cf. strkjv@Zechariah:10:11|. {That may be made ready} (\hina hetoimasthˆi\). Purpose clause with \hina\ and the first aorist passive of \hetoimaz“\. Common verb in Rev. (8:6; strkjv@9:7,15; strkjv@12:6; strkjv@19:7; strkjv@21:2|). {The way for the kings} (\hˆ hodos t“n basile“n\). Objective genitive \basile“n\. {That come from the sunrising} (\t“n apo anatolˆs heliou\). "Those from the rising of the sun," the kings from the east (cf. strkjv@Matthew:2:2|) in their march against Rome. Parthia in particular resisted Rome before Trajan's day.

rwp@Revelation:16:13 @{Coming out of} (\ek\ alone, no participle \erchomena\). {Of the dragon} (\tou drakontos\). That is Satan (12:3,9|). {Of the beast} (\tou thˆriou\). The first beast (13:1,12|) and then just the beast (13:14ff.; strkjv@14:9,11; strkjv@15:2; strkjv@16:2,10|), the brute force of the World-power represented by the Roman Empire" (Swete). {Of the false prophet} (\tou pseudoprophˆtou\). Cf. strkjv@Matthew:7:15; strkjv@Acts:13:6; strkjv@1John:2:22; strkjv@4:3; strkjv@2John:1:7|. Identified with the second beast (13:11-14|) in strkjv@19:20; strkjv@20:10|. Songs:the sixth bowl introduces the dragon and his two subalterns of chapters strkjv@Revelation:12; 13| (the two beasts). {Three unclean spirits} (\pneumata tria akatharta\). Out of the mouths of each of the three evil powers (the dragon and the two beasts) comes an evil spirit. See the use of mouth in strkjv@1:16| (9:17f.; strkjv@11:5; strkjv@12:15; strkjv@19:15,21|) as a chief seat of influence. In strkjv@2Thessalonians:2:8| we have "the breath of his mouth" (the other sense of \pneuma\). For \akatharton\ (unclean) with \pneuma\ see strkjv@Mark:1:23f.; strkjv@3:11; strkjv@5:2ff.; strkjv@Acts:5:16; strkjv@8:7|. Christ expelled unclean spirits, but His enemies send them forth" (Swete). See strkjv@Zechariah:13:2| "the false prophets and the unclean spirits." {As it were frogs} (\h“s batrachoi\). Cf. strkjv@Exodus:8:5; strkjv@Leviticus:11:10ff|. Old word, here alone in N.T. Like loathsome frogs in form.

rwp@Revelation:17:3 @{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:17:14 @{These} (\houtoi\). These ten kings. {Shall war against the Lamb} (\meta tou thˆriou polemˆsousin\). Future active of \polemeo\, to war. As allies of the beast (the servant of the dragon, strkjv@12:7|) they will wage war with the Lamb (the enemy of the dragon). These kings gather for battle as in strkjv@16:13f|. {And the Lamb shall overcome them} (\kai to arnion nikˆsei autous\). Future active of \nika“\. This is the glorious outcome, victory by the Lamb over the coalition of kings as against the beast before. {For he is Lord of lords and King of kings} (\hoti Kurios kuri“n estin kai Basileus basile“n\). The same words are again descriptive of Christ in strkjv@19:16|, as of God in strkjv@Deuteronomy:10:17| (God of gods and Lord of lords) and strkjv@Daniel:10:17| (God of gods and Lord of kings). Cf. also strkjv@1Timothy:6:15; strkjv@Revelation:1:5|. Crowned heads are Christ's subjects. {And they also shall overcome that are with him} (\kai hoi met' autou\). "And those with him shall also overcome" (supply \nikˆsousin\, not \eisin\). They will share in the triumph of the Lamb, as they shared in the conflict. Cf. \meta tou thˆriou\ in verse 12|. {Called and chosen and faithful} (\klˆtoi kai eklektoi kai pistoi\). These are the three notes of those who share in the victory. For \klˆtos\ and \eklektos\ see strkjv@Matthew:22:14| (contrasted); strkjv@Romans:8:28ff.; strkjv@2Peter:1:10; strkjv@Revelation:2:10,13|. The elect are called and prove faithful.

rwp@Revelation:18:3 @{By} (\ek\). "As a result of." Some MSS. omit "of the wine" (\tou oinou\). Cf. strkjv@14:10; strkjv@16:10|. {Have fallen} (\pept“kan\). Perfect active third personal of \pipt“\ for usual \pept“kasi\. Some MSS. read \pep“kan\ (have drunk), from \pin“\ like the metaphor in strkjv@14:8,10; strkjv@16:19; strkjv@17:2|. See strkjv@17:2| for the same charge about the kings of the earth. {The merchants of the earth} (\hoi emporoi tˆs gˆs\). Old word for one on a journey for trade (from \en, poros\), like drummers, in N.T. only strkjv@Matthew:13:45; strkjv@Revelation:18:3,11,15,23|. Like \emporion\ (John:2:16|) and \emporeuomai\ (James:4:13|). {Waxed rich} (\eploutˆsan\). First ingressive aorist active indicative of \ploute“\, to be rich (cf. strkjv@3:17|). Here alone in the N.T. do we catch a glimpse of the vast traffic between east and west that made Rome rich. {Of her wantonness} (\tou strˆnous autˆs\). Late word for arrogance, luxury, here alone in N.T. See \strˆnia“\ in verses 7,9|, to live wantonly.

rwp@Revelation:18:4 @{Come forth, my people, out of her} (\exelthate, ho laos mou, ex autˆs\). Second aorist (urgency) active imperative (\-a\ form) of \exerchomai\. Like strkjv@Isaiah:48:20; strkjv@52:11; strkjv@Jeremiah:50:8; strkjv@51:6|, (about Babylon). See also the call of Abram (Genesis:12:1|). the rescue of Lot (Genesis:19:12ff.|). In the N.T. see strkjv@Mark:13:4; strkjv@2Corinthians:6:14; strkjv@Ephesians:5:11; strkjv@1Timothy:5:11|. \Hosea:laos\ is vocative with the form of the nominative. {That ye have no fellowship with her sins} (\hina mˆ sunkoin“nˆsˆte tais hamartais autˆs\). Purpose clause with \hina mˆ\ and the first aorist active subjunctive of \sunkoin“ne“\, old compound (\sun\, together, \koin“nos\, partner), in N.T. only here, strkjv@Phillipians:4:14; strkjv@Ephesians:5:11|. With associative instrumental case \hamartiais\. {And that ye receive not of her plagues} (\kai ek t“n plˆg“n autˆs hina mˆ labˆte\). Another purpose clause dependent on the preceding, with \hina mˆ\ and the second aorist active subjunctive of \lamban“\, and with proleptic emphatic position of \ek t“n plˆg“n autˆs\ before \hina mˆ\.

rwp@Revelation:18:6 @{Render as she rendered} (\apodote h“s aped“ken\). Second aorist (effective) active imperative and first aorist (effective) active of \apodid“mi\, old and common verb for requital, to give back, the _lex talionis_ which is in the O.T. (Jeremiah:50:15,29; strkjv@51:24,56; strkjv@Psalms:137:8|), and in the N.T. also (Matthew:7:2|). Here the reference is to persecutions by Rome, particularly the martyrdom of the saints (18:24; strkjv@19:2|). {Double the double} (\dipl“sate ta dipla\). First aorist imperative of \diplo“\, old verb (from \diploos\, double, strkjv@Matthew:23:15|), here only in N.T. \Diplƒ\ is simply the neuter plural accusative (cognate) contract form for \diploa\ (not \dipl“\). Requite here in double measure, a full requital (Exodus:22:4,7,9; strkjv@Isaiah:40:2; strkjv@Jeremiah:16:18; strkjv@17:18; strkjv@Zechariah:9:12|). The double recompense was according to the Levitical law. {Which she mingled} (\h“i ekerasen\). First aorist active indicative of \kerannumi\. The relative \h“i\ is attracted to the locative case of its antecedent \potˆri“i\ (cup), for which see strkjv@14:8,10; strkjv@17:4; strkjv@18:3|. {Mingle unto her double} (\kerasate autˆi diploun\). First aorist active imperative of the same verb \kerannumi\, with the same idea of double punishment.

rwp@Revelation:18:7 @{How much soever} (\hosa\). Indefinite quantitative relative pronoun \hosos\ in the accusative (cognate) neuter plural object of \edoxasen\ (first aorist active indicative of \doxaz“\). {Herself} (\hautˆn\). Reflexive pronoun, accusative also with \edoxasen\. {Waxed wanton} (\estrˆniasen\). First aorist (ingressive) active indicative of \strˆnia“\ (to live luxuriously), verb in late comedy instead of \trupha“\ (James:5:5|), from \strˆnos\ (Revelation:18:3|), only here in N.T. {Songs:much give her of torment and mourning} (\tosouton dote autˆi basanismon kai penthos\). Second aorist active imperative of \did“mi\, to give. The correlative pronoun \tosouton\ is masculine singular accusative, agreeing with \basanismon\, for which see strkjv@9:5; strkjv@14:11|, and is understood with the neuter word \penthos\ (mourning), in N.T. only in strkjv@James:4:9; strkjv@Revelation:18:7ff.; strkjv@21:4| (kin to \pathos, penomai\). {I sit a queen} (\kathˆmai basilissa\). Predicate nominative for the old form \basileia\ (\basilis\), as in strkjv@Matthew:12:42|. Babylon and Tyre had preceded Rome in such boasting (Isaiah:47:7-9; strkjv@Ezekiel:27:3; strkjv@28:2; strkjv@Zephaniah:2:15|). {And am no widow} (\kai chˆra ouk eimi\). Feminine of the adjective \chˆros\ (barren), old word (Mark:12:40|). {Shall in no wise see mourning} (\penthos ou mˆ id“\). Confident boast of security with emphatic position of \penthos\ (see above) and double negative \ou mˆ\ with the second aorist active subjunctive of \hora“\ (defective verb).

rwp@Revelation:18:14 @{The fruits} (\hˆ op“ra\). The ripe autumn fruit (Jeremiah:40:10,12|). Here only in N.T. Of uncertain etymology (possibly \opos\, sap, \h“ra\, hour, time for juicy sap). See strkjv@Jude:1:12| for \dendra phthinop“rinos\ (autumn trees). {Which thy soul lusteth after} (\sou tˆs epithumias tˆs psuchˆs\). "Of the lusting of thy soul." {Are gone from thee} (\apˆlthen apo sou\). Prophetic aorist active indicative of \aperchomai\ with repetition of \apo\. {All things that were dainty and sumptuous} (\panta ta lipara kai ta lampra\). "All the dainty and the gorgeous things." \Liparos\ is from \lipos\ (grease) and so fat, about food (here only in N.T.), while \lampros\ is bright and shining (James:2:2f.|), about clothing. {Are perished from thee} (\ap“leto apo sou\). Prophetic second aorist middle indicative of \apollumi\ (intransitive). {Shall find them no more at all} (\ouketi ou mˆ auta heurˆsousin\). Doubled double negative with future active, as emphatic a negation as the Greek can make.

rwp@Revelation:18:21 @{A strong angel} (\heis aggelos ischuros\). Here \heis\ = a, just an indefinite article, not "one" as a numeral. {Took up} (\ˆren\). First aorist active indicative of \air“\. {As it were a great millstone} (\h“s mulinon megan\). Late adjective, in inscriptions, here only in N.T., made of millstone (\mulos\, strkjv@Matthew:18:6; strkjv@Revelation:18:22|), while \mulikos\ (Luke:17:2|) means belonging to a mill. This is not a small millstone turned by women (Matthew:24:41|), but one requiring an ass to turn it (Mark:9:42|), and so "a great" one. {Cast} (\ebalen\). Second aorist active of \ball“\, to hurl. {With a mighty fall} (\hormˆmati\). Instrumental case (manner) of \hormˆma\, a rush, old word from \horma“\, to rush (Matthew:8:32|), here only in N.T. {Shall be cast down} (\blethˆsetai\). Future (first) passive of \ball“\, the same verb (\ebalen\), effective punctiliar future. Like a boulder hurled into the sea. {Shall be found no more at all} (\ou mˆ heurethˆi eti\). Double negative with first aorist passive subjunctive of \heurisk“\. See strkjv@9:6| for \ou mˆ\ with the active voice of \heurisk“\. Already the old Babylon was a desert waste (Strabo, XVI. 1073).

rwp@Revelation:18:22 @{The voice} (\ph“nˆ\). Cf. strkjv@Ezekiel:26:13|. Or "sound" as in strkjv@1Corinthians:14:8| with \salpigx\ (trumpet). For this song of judgment see strkjv@Jeremiah:25:10|. {Of harpers} (\kithar“id“n\). Old word (from \kithara\, harp, and \“idos\, singer) as in strkjv@14:2|. {Of minstrels} (\mousik“n\). Old word (from \mousa\, music), here only in N.T., one playing on musical instruments. {Of flute-players} (\aulˆt“n\). Old word (from \aule“\, to play on a flute, strkjv@Matthew:11:17|, \aulos\, flute, strkjv@1Corinthians:14:7|), in N.T. only here and strkjv@Matthew:9:23|. {Of trumpeters} (\salpist“n\). Late form for the earlier \salpigktˆs\ (from \salpiz“\), here only in N.T. {Shall be heard no more at all} (\ou mˆ akousthˆi\). First aorist passive subjunctive of \akou“\ with the double negative as below, with \ph“nˆ mulou\ (sound of the millstone), and as in verse 21| with \ou me heurethˆi\ and again with \pƒs technitˆs\ (craftsman). This old word is from \technˆ\, art, as here in some MSS. ("of whatsoever craft," \pasˆs technˆs\). \Technitˆs\ occurs also in this sense in strkjv@Acts:19:24,38|; and in strkjv@Hebrews:11:10| of God as the Architect. There is power in this four-fold sonorous repetition of \ou mˆ\ and the subjunctive with two more examples in verse 23|.

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

rwp@Revelation:18:24 @{In her} (\en autˆi\). In Rome. {Was found} (\heurethˆ\). First aorist passive indicative of \heurisk“\. See strkjv@16:6; strkjv@17:6| for the blood already shed by Rome. Rome "butchered to make a Roman holiday" (Dill, _Roman Society_, p. 242) not merely gladiators, but prophets and saints from Nero's massacre A.D. 64 to Domitian and beyond. {Of all that have been slain} (\pant“n t“n esphagmen“n\). Perfect passive articular participle genitive plural of \sphaz“\, the verb used of the Lamb slain (5:9,12; strkjv@13:8|). Cf. strkjv@Matthew:23:35| about Jerusalem.

rwp@Revelation:19:7 @{Let us rejoice and be exceeding glad} (\chair“men kai agalli“men\). Present active subjunctive (volitive) of \chair“\ and \agallia“\ (elsewhere in N.T. in the middle except strkjv@Luke:1:47; strkjv@1Peter:1:8|). For both verbs together see strkjv@Matthew:5:12|. {Let us give} (\d“men\). Second aorist active subjunctive of \did“mi\, but A reads \d“somen\ (future active) and P \d“s“men\. If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him). {The marriage of the Lamb} (\ho gamos tou arniou\). In the O.T. God is the Bridegroom of Israel (Hosea:2:16; strkjv@Isaiah:54:6; strkjv@Ezekiel:16:7ff.|). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, strkjv@2Corinthians:11:2; strkjv@Ephesians:5:25ff.|, and by John in strkjv@Revelation:3:20; strkjv@19:7,9; strkjv@21:2,9; strkjv@22:17|. In the Gospels Christ appears as the Bridegroom (Mark:2:19f.; strkjv@Matthew:9:15; strkjv@Luke:5:34f.; strkjv@John:3:29|). The figure of \gamos\ occurs in strkjv@Matthew:22:2-14|. Three metaphors of women appear in the Apocalypse (the Mother in chapter strkjv@Revelation:12|, the Harlot in strkjv@Revelation:17-19|, and the Bride of Christ here to the end). "The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy" (Swete). {Is come} (\ˆlthen\). Prophetic aorist, come at last. {Made herself ready} (\hˆtoimasen heautˆn\). First aorist active indicative of \hetoimaz“\ and the reflexive pronoun. See strkjv@22:2| for \hˆtoimasmenˆn h“s numphˆn\ (prepared as a bride). There is something for her to do (1John:3:3; strkjv@Jude:1:21; strkjv@2Corinthians:7:1|), but the chief preparation is the act of Christ (Ephesians:5:25ff.|).

rwp@Revelation:19:8 @{That she should array herself} (\hina peribalˆtai\). Sub-final object clause subject of \edothˆ\ (was given to her) with \hina\ and the second aorist middle (direct) of \periball“\ to fling around. This bridal dress is a gift from Christ. This form, \edothˆ\ (it was given), occurs some 20 times in this book. {In fine linen, bright and pure} (\bussinon lampron katharon\). See strkjv@19:14| for the same raiment on those accompanying "The Word of God" and for the seven angels in strkjv@15:6|. See by contrast the garments of the harlot (17:4; strkjv@18:16|). For \bussinon\ see strkjv@18:16|. {The righteous acts of the saints} (\ta dikai“mata t“n hagi“n\). This is the explanation (\gar\) of the bridal dress and explains why there is work for the Bride as well as for Christ (Phillipians:2:12f.|). See strkjv@15:4| for \dikai“ma\ (also strkjv@Romans:5:18|).

rwp@Revelation:19:9 @{Write} (\Grapson\). First aorist active imperative of \graph“\ as in strkjv@1:11; strkjv@14:13|. The speaker may be the angel guide of strkjv@17:1|. {It is another beatitude} (\makarioi\, Blessed) like that in strkjv@14:13| (fourth of the seven in the book). {They which are bidden} (\hoi keklˆmenoi\). Articular perfect passive participle of \kale“\, like strkjv@Matthew:22:3; strkjv@Luke:14:17|. Cf. strkjv@Revelation:17:14|. This beatitude reminds us of that in strkjv@Luke:14:15|. (Cf. strkjv@Matthew:8:11; strkjv@26:29|.) {These are true words of God} (\Houtoi hoi logoi alˆthinoi tou theou eisin\). Undoubtedly, but one should bear in mind that apocalyptic symbolism "has its own methods and laws of interpretation, and by these the student must be guided" (Swete).

rwp@Revelation:19:10 @{To worship him} (\proskunˆsai aut“i\). First aorist active infinitive of purpose. John either felt that the angel represented God or he was beside himself with excitement over the glorious consummation. He was tempted to worship an angel (Colossians:2:18|). {See thou do it not} (\hora mˆ\). Repeated in strkjv@22:9|. Here there is no verb after \mˆ\ (ellipse of \poiˆsˆis touto\) as in strkjv@Mark:1:44; strkjv@1Thessalonians:5:15|), the aorist subjunctive of negative purpose with \mˆ\ after \hora\ (present active imperative of \hora“\), a common enough idiom. {Fellow-servant} (\sundoulos\). The angel refuses worship from John on this ground. All Christians are \sundouloi\ (fellow-servants) as Christ taught (Matthew:18:28ff.; strkjv@24:49|) and as Paul (Colossians:1:7; strkjv@4:7|) and John (Revelation:6:11|) taught. Angels are God's servants also (Hebrews:1:4-14|). For "the testimony of Jesus see strkjv@1:2,9; strkjv@6:9; strkjv@12:17; strkjv@22:4|. {Worship God} (\t“i the“i proskunˆson\). And Christ, who is the Son of God (5:13f.|). {The spirit of prophecy} (\to pneuma tˆs prophˆteias\). Explanatory use of \gar\ (for) here as in 8|. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see strkjv@Mark:1:10; strkjv@Matthew:3:16; strkjv@Luke:3:21; strkjv@John:1:51; strkjv@Revelation:4:1; strkjv@10:1; strkjv@11:19; strkjv@14:17; strkjv@15:5; strkjv@18:1; strkjv@19:1,7-9|.

rwp@Revelation:19:11 @{The heaven opened} (\ton ouranon ˆne“igmenon\). Perfect passive participle (triple reduplication) of \anoig“\. Accusative case after \eidon\. Songs:Ezekiel (1:1|) begins his prophecy. See also the baptism of Jesus (Matthew:3:16; strkjv@Luke:3:21|, but \schizomenous\ in strkjv@Mark:1:10|). Jesus predicted the opened heavens to Nathanael (John:1:51|). In strkjv@Revelation:4:1| a door is opened in heaven, the sanctuary is opened (11:19; strkjv@15:5|), angels come out of heaven (10:1; strkjv@14:17; strkjv@18:1|), and sounds come from heaven (19:1|). {Behold, a white horse} (\idou hippos leukos\). Nominative case because of \idou\, not \eidon\. Cf. strkjv@6:2| for \hippos leukos\. The emblem of victory in both cases, but the riders are very different. Here it is the Messiah who is the Warrior, as is made plain by "Faithful and True" (\pistos kai alˆthinos\), epithets already applied to Christ (1:5; strkjv@3:7,14|). Cf. also strkjv@22:6|. {In righteousness he doth judge and make war} (\en dikaiosunˆi krinei kai polemei\). See strkjv@Isaiah:11:3ff|. The Messiah is both Judge and Warrior, but he does both in righteousness (15:3; strkjv@16:5,7; strkjv@19:2|). He passes judgment on the beast (antichrist) and makes war on him. Satan had offered Christ a victory of compromise which was rejected.

rwp@Revelation:19:12 @{A flame of fire} (\phlox puros\). As in the opening vision of Christ in strkjv@1:14| (2:18|). {Many diadems} (\diadˆmata polla\). A new feature, but the dragon has a diadem on each of his seven heads (12:3|) and the first beast one upon each of his ten horns (13:1|). Songs:the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (19:16|). {And he hath} (\kai ech“n\). Nominative active present participle of \ech“\ either used absolutely as an independent verb (like indicative) or in an anacoluthon, though \autou\ (his) is genitive. {A name written} (\onoma gegrammenon\). Perfect passive participle of \graph“\ as in strkjv@2:17| (cf. strkjv@3:12|). {But he himself} (\ei mˆ autos\). "Except himself" (common ellipsis of the verb after \ei mˆ\, "if not"). See strkjv@2:17; strkjv@3:12| for the new name there described. See strkjv@14:1| for the name of Christ on the forehead of the 144,000, and strkjv@17:5| for the name on the forehead of the harlot. This word here supplements what Jesus says in strkjv@Matthew:11:27|.

rwp@Revelation:19:13 @{Arrayed} (\peribeblˆmenos\). Perfect passive participle of \periball“\, to clothe, often in this book. {In a garment} (\himation\). Accusative case after the passive participle \peribeblˆmenos\. {Sprinkled} (\rerantismenon\). Perfect passive participle of \rantiz“\, in the predicate accusative case agreeing with \himation\. A Q here read \bebammenon\ (perfect passive participle of \bapt“\, to dip). Probably \rerantismenon\ (sprinkled) is correct, because the picture comes from strkjv@Isaiah:63:3|, where Aquila and Symmachus use \rantiz“\. The use of \bebammenon\ (dipped) is a bolder figure and Charles considers it correct. In either case it is the blood of Christ's enemies with which his raiment (\himation\, perhaps a \chlamus\ strkjv@Matthew:27:28,31|) is sprinkled or dipped as the case may be, not his own blood on Calvary (1:5; strkjv@5:9; strkjv@7:14; strkjv@12:11|), but proleptically and prophetically the blood of Christ's enemies. \Haimati\ can be either locative case with \bebammenon\ (dipped in blood) or instrumental with \rerantismenon\ (sprinkled with blood). {The Word of God} (\ho Logos tou theou\). Some scholars hold this addition inconsistent with verse 12|, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in strkjv@Hebrews:4:12|. In strkjv@John:1:1,14| it is merely \ho Logos\ (the Word), in strkjv@1John:1:1| \ho Logos tˆs z“ˆs\ (the Word of Life), while here it is \ho Logos tou theou\ (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke:5:1; strkjv@8:11|, etc.; strkjv@1Corinthians:14:36; strkjv@2Corinthians:2:17|, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews:1:1f.|).

rwp@Revelation:19:14 @{The armies which are in heaven} (\ta strateumata ta en t“i ouran“i\). See strkjv@12:7| for Michael and angels warring with the dragon, and also strkjv@Matthew:26:53| for the angels at Christ's call, not to say strkjv@Hebrews:1:6f.,14; strkjv@Matthew:13:41; strkjv@Revelation:5:11f|. {Followed} (\ˆkolouthei\). Imperfect active and singular (\strateumata\, neuter plural) of \akolouthe“\, graphic picture of the celestial Warrior with his angelic hosts "upon white horses" (\eph' hippois leukois\) like the Leader and, like him "clothed in fine linen white and pure" (\endedumenoi bussinon leukon katharon\) like the Leader again (19:8|). Note \endedumenoi\ here as in strkjv@1:13; strkjv@15:6|.

rwp@Revelation:19:17 @{An angel} (\hena aggelon\). Like \heis\ in strkjv@18:21|, just "an," not "one." {Standing in the sun} (\hest“ta en t“i hˆli“i\). Second perfect active participle of \histˆmi\ (intransitive). "Where all the birds of prey would behold him" (Beckwith). For \orneois\ (birds) see strkjv@18:2| and for \en mesouranˆmati\ (in mid heaven) see strkjv@18:13; strkjv@14:6|. {Come and be gathered together} (\Deute sunachthˆte\). \Deute\ is the adverb \deur“\ (hither), used when two or more are addressed, possibly from \deuro ite\ (come here). Asyndeton also without \kai\ (and). First aorist passive imperative of \sunag“\. The metaphor is drawn from strkjv@Ezekiel:39:17|. {Unto the great supper of God} (\eis to deipnon to mega tou theou\). The habits of vultures are described by Christ in strkjv@Matthew:24:28|. This is a bold and powerful picture of the battlefield after the victory of the Messiah, "a sacrificial feast spread on God's table for all the vultures of the sky" (Swete). Is this battle the same as that of Har Magedon (16:16|) and that of Gog and Magog (20:8ff.|) mentioned after the thousand years? The language in strkjv@20:8ff.| seems like this derived from strkjv@Ezekiel:39:17ff.|, and "in the Apocalypse priority in the order of sequence does not always imply priority in time" (Swete). There seems no way to decide this point save that the end seems to be at hand.

rwp@Revelation:19:18 @{That ye may eat} (\hina phagˆte\). Purpose clause with \hina\ and the second aorist active subjunctive of \esthi“\. {The flesh of kings} (\sarkas basile“n\). "Pieces of flesh" (plural of \sarx\, flesh) and of all classes and conditions of men who fell in the battle (6:18; strkjv@11:13; strkjv@13:16; strkjv@19:5; strkjv@20:12|). War is no respecter of persons.

rwp@Revelation:19:20 @{Was taken} (\epiasthˆ\). First aorist (prophetic) passive indicative of the Doric \piaz“\ (Attic \piez“\). Cf. strkjv@2Thessalonians:2:8|. {The false prophet} (\ho pseudoprophˆtˆs\). Possibly the second beast of strkjv@13:11-17; strkjv@16:13; strkjv@20:10|. Charles takes him to be "the priesthood of the Imperial cult, which practised all kinds of magic and imposture to beguile men to worship the Beast." {That wrought the signs in his sight} (\ho poiesas ta sˆmeia en“pion autou\). As in strkjv@13:14|. {Wherewith} (\en hois\). "In which" signs. {He deceived} (\eplanˆsen\). First aorist active indicative of \plana“\. He was only able to deceive "them that had received" (\tous labontas\, articular second aorist active participle of \lamban“\, "those receiving") "the mark of the beast" (13:16; strkjv@14:9ff.; strkjv@16:2; strkjv@20:4|) "and them that worshipped his image" (\tous proskunountas tˆi eikoni autou\) as in strkjv@13:15|. {They twain} (\hoi duo\). "The two." {Were cast} (\eblˆthˆsan\). First aorist passive Indicative of \ball“\. They fall together as they fought together. "The day that sees the end of a false statecraft will see also that of a false priestcraft" (Swete). {Alive} (\z“ntes\). Present active participle of \za“\, predicative nominative, "living." {Into the lake of fire} (\eis tˆn limnˆn tou puros\). Genitive \puros\ describes this \limnˆn\ (lake, cf. strkjv@Luke:5:1|) as it does \gehenna\ in strkjv@Matthew:5:22|. See also strkjv@20:10; strkjv@21:8|. It is a different figure from the "abyss" in strkjv@9:1ff; strkjv@20:1ff|. This is the final abode of Satan, the beast, the false prophet, and wicked men. {That burneth with brimstone} (\tˆs kaiomenˆs en thei“i\). Note the genitive here in place of the accusative \limnˆn\, perhaps because of the intervening genitive \puros\ (neuter, not feminine). The agreement is regular in strkjv@21:8|. For \en thei“i\ (with brimstone) see strkjv@14:10; strkjv@20:10; strkjv@21:8|. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters strkjv@Revelation:4; 5; 21; 22| is to be so understood. Both fall short of the reality.

rwp@Revelation:19:21 @{The rest} (\hoi loipoi\). Of the enemy (the kings and their hosts of verse 19|). {Were killed} (\apektanthˆsan\). First aorist (effective) passive indicative of \apoktein“\. Those affected by the Caesar-worship (14:9ff.|) were not at once cast into the lake with the two beasts. {Were filled} (\echortasthˆsan\). First aorist (effective) passive of \chortaz“\. As they had been invited to do in verse 17|.

rwp@Revelation:20:4 @{And they sat upon them} (\kai ekathisan ep' autous\). First aorist active indicative of \kathiz“\. Another period here apparently synchronous (verse 7|) with the confinement of Satan in the abyss. No subject is given for this plural verb. Apparently Christ and the Apostles (Matthew:19:28; strkjv@Luke:22:30|) and some of the saints (1Corinthians:6:3|), martyrs some hold. {Judgment was given unto them} (\krima edothˆ autois\). First aorist passive of \did“mi\. Picture of the heavenly court of assizes. {The souls} (\tas psuchas\). Accusative after \eidon\ at the beginning of the verse. {Of them that had been beheaded} (\t“n pepelekismen“n\). Genitive of the articular perfect passive participle of \pelekiz“\, old word (from \pelekus\ an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See strkjv@6:9; strkjv@18:24; strkjv@19:2| for previous mention of these martyrs for the witness of Jesus (1:9; strkjv@12:17; strkjv@19:10|). Others also besides martyrs shared in Christ's victory, those who refused to worship the beast or wear his mark as in strkjv@13:15; strkjv@14:9ff.; strkjv@16:2; strkjv@19:20|. {And they lived} (\kai ezˆsan\). First aorist active indicative of \za“\. If the ingressive aorist, it means "came to life" or "lived again" as in strkjv@2:8| and so as to verse 5|. If it is the constative aorist here and in verse 5|, then it could mean increased spiritual life. See strkjv@John:5:21-29| for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in strkjv@Revelation:2:11; strkjv@20:6,14|. {And reigned with Christ} (\kai ebasileusan meta tou Christou\). Same use of the first aorist active indicative of \basileu“\, but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs' reign with Christ.

rwp@Revelation:20:5 @{The rest of the dead} (\hoi loipoi t“n nekr“n\). "All except the martyrs, both the righteous and the unrighteous" (Beckwith). But some take this to mean only the wicked. {Lived not until the thousand years should be finished} (\ouk ezˆsan achri telesthˆi ta chilia etˆ\). See verse 4| for the items here. "To infer from this statement, as many expositors have done, that the \ezˆsan\ of v. 4| must be understood of bodily resuscitation, is to interpret apocalyptic prophecy by methods of exegesis which are proper to ordinary narrative" (Swete). I sympathize wholly with that comment and confess my own ignorance therefore as to the meaning of the symbolism without any predilections for post-millennialism or premillennialism. {This is the first resurrection} (\hautˆ hˆ anastasis hˆ pr“tˆ\). Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to "the return of the martyrs and confessors to life at the beginning of the Thousand Years." According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with strkjv@1Thessalonians:4:16|, where the dead in Christ are raised before those living are changed. Some think that John here pictures the "Regeneration" (\palingenesia\) of strkjv@Matthew:19:28| and the "Restoration" (\apokatastasis\) of strkjv@Acts:3:21|. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in strkjv@20:12| and to the general resurrection in strkjv@John:5:29; strkjv@Acts:24:15|.

rwp@Revelation:20:6 @{Blessed and holy} (\makarios kai hagios\). A fifth beatitude (1:3; strkjv@14:13; strkjv@16:15; strkjv@19:9|) already and two more to come (22:7,14|, seven in all). Here \hagios\ is added to the usual \makarios\. The second death (\ho deuteros thanatos\). The spiritual death of strkjv@2:11; strkjv@20:14; strkjv@21:8| in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In strkjv@1Corinthians:15:23| there is no mention of the resurrection of any save "those of Christ" (\hoi tou Christou\), though the end follows (verse 24|). However, Paul elsewhere (Acts:24:15|) speaks of the resurrection of the just and of the unjust as if one event. {Priests of God and of Christ} (\hiereis tou theou kai tou Christou\). As in strkjv@1:6; strkjv@5:10; strkjv@22:3,5|. {Shall reign with him} (\basileusousin met' autou\). As promised in the same passages. The servants of God are to be priests with Christ and to reign with him (Matthew:19:28|). In strkjv@5:10| \epi tˆs gˆs\ (upon earth) occurs, but this item does not appear here. "No hint is given as to where this service is to be rendered and this royalty to be exercised" (Swete).

rwp@Revelation:20:7 @{When are finished} (\hotan telesthˆi\). Indefinite future temporal clause with \hotan\ and the first aorist passive subjunctive of \tele“\, "whenever are finished." {Shall be loosed} (\luthˆsetai\). Future passive of \lu“\, no longer bound as in strkjv@20:2f|. He uses the future as a prophet in verses 7,8|, but in 9,10| he uses the aorist as a seer. {Out of his prison} (\ek tˆs phulakˆs autou\). For \phulakˆ\ in this sense see strkjv@2:10|. Out of the abyss of verses 2,3|.

rwp@Revelation:20:11 @{A great white throne} (\thronon megan leukon\). Here \megan\ (great) is added to the throne pictures in strkjv@4:4; strkjv@20:4|. The scene is prepared for the last judgment often mentioned in the N.T. (Matthew:25:31-46; strkjv@Romans:14:10; strkjv@2Corinthians:5:10|). "The absolute purity of this Supreme Court is symbolized by the colour of the Throne" (Swete) as in strkjv@Daniel:7:9; strkjv@Psalms:9:1; strkjv@97:2|. The name of God is not mentioned, but the Almighty Father sits upon the throne (4:2f.,9; strkjv@5:1,7,13; strkjv@6:16; strkjv@7:10,15; strkjv@19:4; strkjv@21:5|), and the Son sits there with him (Hebrews:1:3|) and works with the Father (John:5:19-21; strkjv@10:30; strkjv@Matthew:25:31ff.; strkjv@Acts:17:31; strkjv@2Corinthians:5:10; strkjv@2Timothy:4:1|). {From whose face the earth and the heaven fled away} (\hou apo pros“pou ephugen hˆ ge kai ho ouranos\). Second aorist (prophetic) active of \pheug“\. See strkjv@16:20|. The non-eternity of matter is a common teaching in the O.T. (Psalms:97:5; strkjv@102:27; strkjv@Isaiah:51:6|) as in the N.T. (Mark:13:31; strkjv@2Peter:3:10|). {Was found} (\heurethˆ\). First aorist passive indicative of \heurisk“\. All is now spiritual. Even scientists today are speaking of the non-eternity of the universe.

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

rwp@Revelation:20:13 @{Gave up} (\ed“ken\). Just "gave" (first aorist active indicative of \did“mi\), but for the sea to give is to give up (effective aorist). Sea as well as land delivers its dead (all kinds of dead, good and bad). Swete notes that accidental deaths will not prevent any from appearing. Milligan is sure that the sea here means "the sea of the troubled and sinful world." {Death and Hades} (\ho thanatos kai ho hƒidˆs\). "An inseparable pair" (Swete) as in strkjv@1:18; strkjv@6:8; strkjv@20:14|. Songs:in strkjv@Matthew:16:18| "the gates of Hades" means the power of death. Etymologically Hades is the unseen world where all who die are as opposed to this visible world, but in actual use Hades is sometimes treated as the abode of the unrighteous (Luke:16:23|). Charles thinks that this is true here, though there is nothing to show it apart from the personification of death and Hades and the casting of both into the lake of fire in verse 14|. Here again "each man" (\hekastos\) receives judgment according to his deeds (Matthew:16:27; strkjv@1Corinthians:3:13; strkjv@2Corinthians:5:10; strkjv@Romans:2:6; strkjv@14:12; strkjv@1Peter:1:17; strkjv@Revelation:2:23|).

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

rwp@Revelation:21:1 @{A new heaven and a new earth} (\ouranon kainon kai gˆn kainˆn\). This new vision (\eidon\) is the picture of the bliss of the saints. {The first heaven and the first earth} (\ho pr“tos ouranos kai hˆ pr“tˆ gˆ\) {are passed away} (\apˆlthan\, went away, second aorist active indicative of \aperchomai\). "Fled away" (\ephugen\) in strkjv@20:11|. {And the sea is no more} (\kai hˆ thalassa ouk estin eti\). The sea had given up its dead (20:13|). There were great risks on the sea (18:17ff.|). The old physical world is gone in this vision. It is not a picture of renovation of this earth, but of the disappearance of this earth and sky (not heaven where God dwells). It is a glorious picture here in strkjv@21:1-8| in sharp contrast to the lake of fire in strkjv@20:11-15|. The symbolism in neither case is to be pressed too literally, but a stern and a glorious reality exists behind it all.

rwp@Revelation:21:2 @{The holy city, new Jerusalem} (\tˆn polin tˆn hagian Ierousalˆm kainˆn\). "The New Earth must have a new metropolis, not another Babylon, but another and greater Jerusalem" (Swete), and not the old Jerusalem which was destroyed A.D. 70. It was called the Holy City in a conventional way (Matthew:4:5; strkjv@27:53|), but now in reality because it is new and fresh (\kainˆn\), this heavenly Jerusalem of hope (Hebrews:12:22|), this Jerusalem above (Galatians:4:26ff.|) where our real citizenship is (Phillipians:3:20|). {Coming down out of heaven from God} (\katabainousan ek tou ouranou apo tou theou\). Glorious picture caught by John and repeated from strkjv@3:12| and again in strkjv@21:10|. But Charles distinguishes this new city of God from that in strkjv@21:9-22:2| because there is no tree of life in this one. But one shrinks from too much manipulation of this symbolism. It is better to see the glorious picture with John and let it tell its own story. {Made ready} (\hˆtoimasmenˆn\). Perfect passive participle of \hetoimaz“\ as in strkjv@19:7|. The Wife of the Lamb made herself ready in her bridal attire. {As a bride adorned} (\h“s numphˆn kekosmˆmenˆn\). Perfect passive participle of \kosme“\, old verb (from \kosmos\ ornament like our cosmetics), as in strkjv@21:19|. Only here the figure of bride is not the people of God as in strkjv@19:7|, but the abode of the people of God (the New Jerusalem). {For her husband} (\t“i andri autˆs\). Dative case of personal interest.

rwp@Revelation:21:3 @{The tabernacle of God is with men} (\hˆ skˆnˆ tou theou meta t“n anthr“p“n\). It is one of the angels of the Presence (16:17; strkjv@19:5|) speaking. {And he shall dwell with them} (\kai skˆn“sei met' aut“n\). Future active of \skˆno“\, already in strkjv@7:15| from strkjv@Ezekiel:37:27; strkjv@Zechariah:2:10; strkjv@8:8| and used of the Incarnate Christ on earth by John (John:1:14|), now a blessed reality of the Father. The metaphor stands for the Shekinah Glory of God in the old tabernacle (7:15; strkjv@13:6; strkjv@15:5|), the true tabernacle of which it was a picture (Hebrews:8:2; strkjv@9:11|). God is now Immanuel in fact, as was true of Christ (Matthew:1:23|).

rwp@Revelation:21:6 @{They are come to pass} (\Gegonan\). Second perfect active indicative of \ginomai\ with \-an\ for \-asi\. See strkjv@16:17| for a like use of \gegonen\, "They have come to pass." Here again it is the voice of God because, as in strkjv@1:8|, He says: {I am the Alpha and the Omega} (\Eg“ to Alpha kai to O\) with the addition "the beginning and the end" (\hˆ archˆ kai to telos\), the whole used in strkjv@22:13| of Christ. In strkjv@Isaiah:44:6| there is something like the addition, and in strkjv@Colossians:1:18; strkjv@Revelation:3:14| \hˆ archˆ\ is applied to Christ, while here God is the First Cause (\archˆ\) and the Finality (\telos\) as in strkjv@Romans:11:36; strkjv@Ephesians:4:6|. But God works through Christ (John:1:3; strkjv@Hebrews:1:2f.; strkjv@Colossians:1:12-20|). God is the bountiful Giver (James:1:5,17|) of the Water of Life. See strkjv@7:17; strkjv@22:1,17| for this metaphor, which is based on strkjv@Isaiah:55:1|. It is God's own promise (\Eg“ d“s“\), "I will give." {Of the fountain} (\ek tˆs pˆgˆs\). For this partitive use of \ek\ see strkjv@Matthew:25:8|, without \ek\ strkjv@Revelation:2:17|. {Freely} (\d“rean\). See strkjv@Matthew:10:8; strkjv@John:4:10; strkjv@Romans:3:24; strkjv@Acts:8:20; strkjv@Revelation:22:17|.

rwp@Revelation:21:7 @{He that overcometh} (\ho nik“n\). Recalls the promises at the close of each of the Seven Letters in chapters 2 and 3. {Shall inherit} (\klˆronomˆsei\). Future active of \klˆronome“\, word with great history (Mark:10:17; strkjv@1Peter:1:4; strkjv@Galatians:4:7; strkjv@Romans:8:17|), here interpreted for the benefit of these who share in Christ's victory. {I will be his God} (\Esomai aut“i theos\). Repeated Old Testament promise (first to Abraham, strkjv@Genesis:17:7f.|). Cf. strkjv@Revelation:21:3|. {He shall be my son} (\autos estai moi huios\). Made first of Solomon (2Samuel:7:14|) and applied to David later in strkjv@Psalms:89:26f|.

rwp@Revelation:21:8 @{Their part shall be} (\to meros aut“n\). In contrast to the state of the blessed (verses 3-7|) the state of "those who have disfranchised themselves from the Kingdom of God" (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (20:15|) in the lake of fire and brimstone (19:20; strkjv@20:10,14f.|), that is the second death (2:11; strkjv@20:6,14|). See also strkjv@14:10|. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest). {For the fearful} (\tois deilois\). Old word (from \deid“\, to fear) for the cowardly, who recanted under persecution, in N.T. only here, strkjv@Matthew:8:26; strkjv@Mark:4:40|. {Unbelieving} (\apistois\). "Faithless," "untrustworthy," in contrast with Christ "\ho pistos\" (1:5|). Cf. strkjv@2:10,13; strkjv@3:14; strkjv@17:14|. Disloyalty is close kin to cowardice. {Abominable} (\ebdelugmenois\). Perfect passive participle of \bdeluss“\, old verb, in N.T. only here and strkjv@Romans:2:22|, common in LXX, to pollute (Exodus:5:21|). Those who have become defiled by the impurities of emperor-worship (7:4f.; strkjv@21:27; strkjv@Romans:2:22; strkjv@Titus:1:16|). {Murderers} (\phoneusin\). As a matter of course and all too common always (Mark:7:21; strkjv@Romans:1:29; strkjv@Revelation:9:21|). {Fornicators} (\pornois\). Again all too common always, then and now (1Corinthians:5:10; strkjv@1Timothy:1:9f.|). These two crimes often go together. {Sorcerers} (\pharmakois\). Old word, in N.T. only here and strkjv@22:15|. Closely connected with idolatry and magic (9:21; strkjv@13:13f.|). {Idolaters} (\eid“lolatrais\). See strkjv@1Corinthians:5:10f.; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:22:15|. With a powerful grip on men's lives then and now. {All liars} (\pasi tois pseudesin\). Repeated in strkjv@22:15| and stigmatized often (2:2; strkjv@3:9; strkjv@14:5; strkjv@21:8,27; strkjv@22:15|). Not a "light" sin.

rwp@Revelation:21:10 @{He carried me away in the Spirit} (\apˆnegken me en pneumati\). See same language in strkjv@17:7| when John received a vision of the Harlot City in a wilderness. Here it is "to a mountain great and high" (\epi oros mega kai hupsˆlon\). Songs:it was with Ezekiel (Ezekiel:40:2|) and so the devil took Jesus (Matthew:4:8|). It was apparently not Mount Zion (14:1|), for the New Jerusalem is seen from this mountain. "The Seer is carried thither 'in spirit' (cf. strkjv@1:10; strkjv@4:1|); the Angel's \deuro\ is a _sursum cor_ to which his spirit under the influence of the 'Spirit of revelation' (Ephesians:1:17|) at once responds" (Swete). {And he shewed me} (\kai edeixen moi\). First aorist active indicative of \deiknumi\, just as he had said he would do in verse 9| (\deix“ soi\, I will shew thee). Precisely the same words about Jerusalem as in verse 2|, save the absence of \kainˆn\ (New).

rwp@Revelation:21:11 @{Having the glory of God} (\echousan tˆn doxan tou theou\). Syntactically this clause goes with verse 10|, the feminine accusative singular participle \echousan\ agreeing with \polin\, the radiance of the dazzling splendour of God as seen in strkjv@Isaiah:60:1; strkjv@Ezekiel:43:5|. God's very presence is in the Holy City (the Bride). {Light} (\ph“stˆr\). "Luminary," late word (in LXX, papyri), in N.T. only here and strkjv@Phillipians:2:15|. Christ is the light (\ph“s\) of the world (John:8:12|) and so are Christians (Matthew:5:14|) who have received the illumination (\ph“tismos\) of God in the face of Christ (2Corinthians:4:6|) and who radiate it to men (Phillipians:2:15|). See both words in strkjv@Genesis:1:3,14|. "The 'luminary' of the Holy City is her witness to Christ" (Swete). {Like unto a stone most precious} (\homoios lith“i timi“tat“i\). Associative instrumental case after \homoios\. \Timi“tat“i\ is the elative superlative. {As it were a jasper stone} (\h“s lith“i iaspidi\). As in strkjv@4:3|, which see. {Clear as crystal} (\krustallizonti\). Verb not found elsewhere from \krustallos\ (old word, strkjv@4:6; strkjv@22:1|), "of crystalline brightness and transparency" (Thayer), "transparent and gleaming as rock-crystal" (Moffatt).

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

rwp@Revelation:21:15 @{Had} (\eichen\). Regular imperfect here, no longer \ech“n\. {For a measure a golden reed} (\metron kalamon chrusoun\). See strkjv@11:1| for \kalamos\ (reed). \Metron\ is an old word, kin to \mˆtˆr\ (mother, moulder, manager), an instrument for measuring (\metre“\) as in strkjv@Matthew:7:2|, here in the predicate accusative. {To measure} (\hina metrˆsˆi\). Purpose clause with \hina\ and the first aorist active subjunctive of \metre“\. The rod of gold was in keeping with the dignity of the service of God (1:12; strkjv@5:8; strkjv@8:3; strkjv@9:13; strkjv@15:7|).

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

rwp@Revelation:21:21 @{Twelve pearls} (\d“deka margaritai\). These gate towers (\pul“nes\) were mentioned in verses 12f|. Each of these (cf. strkjv@Isaiah:54:12|) is a pearl, one of the commonest of jewels (Matthew:7:6; strkjv@13:46; strkjv@1Timothy:2:9|). {Each one} (\ana heis hekastos\). Distributive use of \ana\, but with the nominative (used as adverb, not preposition) rather than the accusative (as a preposition) as appears also in strkjv@Mark:14:19; strkjv@John:8:9|; with \kata\ in strkjv@Romans:12:5|, "a barbaric construction" according to Charles. {Street} (\plateia\). For which word (broad way, \hodos\ understood) see strkjv@Matthew:6:5|, here the singular, but includes all the streets. {Transparent} (\diaugˆs\). Old word (from \dia\, through, \augˆ\, ray, shining through), here alone in N.T.

rwp@Revelation:22:2 @{In the midst of the street thereof} (\en mes“i tˆs plateias autˆs\). Connected probably with the river in verse 1|, though many connect it with verse 2|. Only one street mentioned here as in strkjv@21:21|. {On this side of the river and on that} (\tou potamou enteuthen kai ekeithen\). \Enteuthen\ occurs as a preposition in strkjv@Daniel:12:5| (Theodoret) and may be so here (post-positive), purely adverbial in strkjv@John:19:18|. {The tree of life} (\xulon z“ˆs\). For the metaphor see strkjv@Genesis:1:11f.| and strkjv@Revelation:2:7; strkjv@22:14|. \Xulon\ is used for a green tree in strkjv@Luke:23:31; strkjv@Ezekiel:47:12|. {Bearing} (\poioun\). Neuter active participle of \poie“\ (making, producing, as in strkjv@Matthew:7:17|). Some MSS. have \poi“n\ (masculine), though \xulon\ is neuter. {Twelve manner of fruits} (\karpous d“deka\). "Twelve fruits." {Yielding} (\apodidoun\). Neuter active participle of \apodid“mi\, to give back, but some MSS. have \apodidous\ (masculine) like \poi“n\. {For the healing of the nations} (\eis therapeian t“n ethn“n\). Spiritual healing, of course, as leaves (\phulla\) are often used for obtaining medicines. Here again the problem occurs whether this picture is heaven before the judgment or afterwards. Charles distinguishes sharply between the Heavenly City for the millennial reign and the New Jerusalem that descends from heaven after the judgment. Charles rearranges these chapters to suit his theory. But chronology is precarious here.

rwp@Revelation:22:4 @{They shall see his face} (\opsontai to pros“pon autou\). Future active of \hora“\. This vision of God was withheld from Moses (Exodus:33:20,23|), but promised by Jesus to the pure in heart (Matthew:5:8|) and mentioned in strkjv@Hebrews:12:14| as possible only to the holy, and promised in strkjv@Psalms:17:15|. Even here on earth we can see God in the face of Christ (2Corinthians:4:6|), but now in the New Jerusalem we can see Christ face to face (1Corinthians:13:12|), even as he is after we are made really like him (2Corinthians:3:18; strkjv@Romans:8:29; strkjv@1John:3:2|). It is anthropomorphic language, to be sure, but it touches the essential reality of religion. "The supreme felicity is reached, immediate presence with God and the Lamb" (Beckwith). {His name on their foreheads} (\to onoma autou epi t“n met“p“n aut“n\). As in strkjv@3:12; strkjv@7:3; strkjv@14:1|.

rwp@Revelation:22:5 @{Shall be night no more} (\nux ouk estai eti\). As in strkjv@21:25|. {They need} (\echousin chreian\). Present active indicative, "They have need," though A has \hexousin\ (shall have), future like \estai\. Here again there is repetition of part of strkjv@21:23|, but for the purpose of showing the delightsomeness of the New Jerusalem with no need of lamp or sun (change to \ph“s\ with \hˆliou\ instead of \ph“tos\, "they have no light of sun"). {Shall give them light} (\ph“tisei\). Future active of \ph“tiz“\, while aorist \eph“tisen\ in strkjv@21:23|. {They shall reign} (\basileusousin\). Future active of \basileu“\. Reign eternally in contrast with the limited millennial reign of strkjv@20:4,6|. This glorious eternal reign with Christ occurs repeatedly in the book (1:6; strkjv@3:21; strkjv@5:10|) as in strkjv@Luke:22:30|. Christ's Kingdom is spiritual (John:18:36f.|). "The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem" (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking.

rwp@Revelation:22:11 @{Let him do unrighteousness still} (\adikˆsat“ eti\). First aorist (constative) active imperative of \adike“\, viewed here as a whole. The language is probably ironical, with a reminder of strkjv@Daniel:12:10|, in no sense a commendation of their lost estate. Charles rejects this verse as not like John. It is the hopelessness of the final state of the wicked which is here pictured. Songs:as to "Let him be made filthy still" (\rupanthˆt“ eti\). First aorist (constative) passive imperative of \rupain“\, old verb, to make foul or filthy (from \rupos\, filth, strkjv@1Peter:3:21|, as is \ruparos\, filthy), here only in N.T. The use of \eti\ is not perfectly clear, whether "still" or "yet more." It is the time when Christ has shut the door to those outside who are now without hope (Matthew:25:10; strkjv@Luke:13:25|). \Ruparos\ occurs elsewhere in N.T. only in strkjv@James:2:2|, and \ruparia\ (filthiness) only in strkjv@James:1:21|. Songs:then "the righteous" (\ho dikaios\) is to do righteousness still (\dikaiosunˆn poiˆsat“ eti\, first constative aorist active imperative of \poie“\) and "the holy" (\ho hagios\) to be made holy still (\hagiasthˆt“ eti\, first constative aorist passive imperative of \hagiaz“\). The states of both the evil and the good are now fixed forever. There is no word here about a "second chance" hereafter.

rwp@Revelation:22:12 @{My reward is with me} (\ho misthos mou met' emou\). It is Christ speaking again and he repeats his promise of coming quickly as in verse 7|. He speaks now as the Rewarder (\ho misthapodotˆs\) of strkjv@Hebrews:11:6|. Cf. strkjv@Revelation:11:18; strkjv@Isaiah:40:10; strkjv@62:11|. {To render} (\apodounai\). Second aorist active infinitive of purpose of \apodid“mi\, to give back. Each will receive the reward according to his own work (Revelation:2:23; strkjv@2Corinthians:5:10; strkjv@Romans:2:26|).

rwp@Revelation:22:13 @{I am the Alpha and the Omega} (\Eg“ to Alpha kai to O\). Applied to God in strkjv@1:8; strkjv@21:6|, and here alone to Christ, crowning proof in this book of Christ's deity. Songs:in strkjv@21:6| God is termed, as Christ is here, \hˆ archˆ kai to telos\ (the beginning and the end), while \ho pr“tos kai ho eschatos\ (the first and the last) is applied only to Christ (1:17; strkjv@2:8|). Solemn assurance is thus given that Christ is qualified to be the Judge of verse 12| (cf. strkjv@Matthew:25:31-46|). In strkjv@Hebrews:12:2| Jesus is the \archˆgos kai telei“tˆs tˆs piste“s\ (the author and finisher of faith). Christ was the Creator of the universe for the Father. Songs:now he is the Consummation of redemption.

rwp@Revelation:22:14 @{Blessed} (\makarioi\). This is the last beatitude of the book and "deals with the issues of the higher life" (Swete). {They that wash their robes} (\hoi plunontes tas stolas aut“n\). Present active articular participle of \plun“\. See strkjv@7:14| for this very verb with \stolas\, while in strkjv@3:4| the negative statement occurs. Cf. strkjv@1Corinthians:6:11|. {That they may have the right} (\hina estai hˆ exousia aut“n\). Purpose clause with \hina\ and the future middle of \eimi\ (a common construction in this book, strkjv@6:4,11; strkjv@9:5,20; strkjv@13:12; strkjv@14:13|), that there may be their right." {To come to the tree of life} (\epi to xulon tˆs z“ˆs\). "Over the tree of life." On \exousia epi\ = "power over" see strkjv@6:8; strkjv@13:7; strkjv@16:9; strkjv@Luke:9:1|. On "the tree of life" see strkjv@2:7; strkjv@22:2|. {May enter in} (\eiselth“sin\). Purpose clause with \hina\ and the second aorist active subjunctive of \eiserchomai\ parallel with \hina estai\ (future). {By the gates} (\tois pul“sin\). Associative instrumental case of \pul“n\ (21:12|), "by the gate towers."

rwp@Revelation:22:15 @{Without} (\ex“\). Outside the holy city, with which compare strkjv@21:8,27|. Dustierdieck supplies an imperative: "Out, ye dogs." {The dogs} (\hoi kunes\). Not literal dogs, but the morally impure (Deuteronomy:23:18; strkjv@2Kings:8:13; strkjv@Psalms:22:17,21; strkjv@Matthew:7:6; strkjv@Mark:7:27; strkjv@Phillipians:3:3|). Dogs in the Oriental cities are the scavengers and excite unspeakable contempt. {The sorcerers} (\hoi pharmakoi\). As in strkjv@21:8|, where are listed "the fornicators and the murderers and the idolaters," all "outside" the holy city here as there "in the lake that burns with fire and brimstone, the second death." Both are pictures (symbolic language) of hell, the eternal absence from fellowship with God. Another time Jesus spoke of "the outer darkness" (\eis to skotos to ex“teron\, strkjv@Matthew:8:12; strkjv@22:13; strkjv@25:30|), outside of lighted house, as the abode of the damned. Another symbol is the worm that dies not (Mark:9:48|). {Every one that loveth and maketh a lie} (\pƒs phil“n kai poi“n pseudos\). An interpretation of \pƒsin tois pseudesin\ (all liars) of strkjv@21:8| and of \poi“n pseudos\ (doing a lie) of strkjv@21:27|. Satan is the father of lying (John:8:44|) and Satan's home is a congenial place for those who love and practise lying (2Thessalonians:2:12|). See strkjv@1John:1:6| for not doing the truth and see also strkjv@Romans:1:25; strkjv@Ephesians:4:25|.

rwp@Revelation:22:16 @{I Jesus} (\Eg“ Iˆsous\). The last and most solemn attestation to the book that from Jesus (the historic Jesus known to the churches), in harmony with strkjv@1:1f|. {Have sent} (\epempsa\). First aorist active indicative of \pemp“\, used here in the same sense as \aposteilas\ in strkjv@1:1| as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God. {For the churches} (\epi tais ekklˆsiais\). For this use of \epi\ see strkjv@10:11; strkjv@John:12:16|. It is not just for the seven churches (1:4|), but for all the churches in the world then and now. {I am the root and the offspring of David} (\Eg“ eimi hˆ riza kai to genos Daueid\). See strkjv@5:5| for "the root of David," to which John now adds \to genos\ in the sense of "offspring" (Acts:17:28f.|), not of family or race (Acts:4:6; strkjv@7:13|). Cf. strkjv@Matthew:22:42-45|. {The bright, the morning star} (\ho astˆr ho lampros ho pr“inos\). The Davidic King is called a star in strkjv@Numbers:24:17; strkjv@Luke:1:78|. This "day-star" (\ph“sphoros\) is interpreted as Christ (2Peter:1:19|). In strkjv@Revelation:2:28| the phrase "the morning star" occurs in Christ's words, which is here interpreted. Christ is the Light that was coming into the world (John:1:9; strkjv@8:12|).

rwp@Info_Revelation @ THE APOCALYPTIC STYLE The book claims to be an apocalypse (Revelation:1:1|) and has to be treated as such. It is an unveiling (\apokalupsis\, from \apokalupt“\) or revelation of Jesus Christ, a prophecy, in other words, of a special type, like Ezekiel, Zechariah, and Daniel in the Old Testament. There was a considerable Jewish apocalyptic literature by this time when John wrote, much of it B.C., some of it A.D., like the Book of Enoch, the Apocalypse of Baruch, the Book of Jubilees, the Assumption of Moses, the Psalms of Solomon, the Testaments of the Twelve Patriarchs, the Sibylline Oracles, some of them evidently "worked over by Christian hands" (Swete). Jesus himself used the apocalyptic style at times (Mark:13; strkjv@Matthew:24,25; strkjv@Luke:21|). Paul in strkjv@1Corinthians:14| spoke of the unpremeditated apocalyptic utterances in the Christian meetings and suggested restraints concerning them. "The Revelation of John is the only written apocalypse, as it is the only written prophecy of the Apostolic age.... The first Christian apocalypse came on the crest of this long wave of apocalyptic effort" (Swete). The reason for this style of writing is usually severe persecution and the desire to deliver a message in symbolic form. The effort of Antiochus Epiphanes, who claimed to be "a god manifest," to hellenize the Jews aroused violent opposition and occasioned many apocalypses to cheer the persecuted Jews.

rwp@Info_Revelation @ EMPEROR WORSHIP AS THE OCCASION FOR JOHN'S APOCALYPSE There is no doubt at all that the emperor cult (emperor worship) played a main part in the persecution of the Christians that was the occasion for this great Christian apocalypse. The book itself bears ample witness to this fact, if the two beasts refer to the Roman power as the agent of Satan. It is not possible to single out each individual emperor in the graphic picture. Most would take the dragon to be Satan and the first and the second beasts to be the imperial and provincial Roman power. The Roman emperors posed as gods and did the work of Satan. In particular there were two persecuting emperors (Nero and Domitian) who were responsible for many martyrs for Christ. But emperor worship began before Nero. Julius Caesar was worshipped in the provinces. Octavius was called Augustus (\Sebastos\, Reverend). The crazy Emperor Caius Caligula not simply claimed to be divine, but actually demanded that his statue be set up for worship in the Holy of Holies in the Temple in Jerusalem. He was killed in January A.D. 41 before he could execute his dire purpose. But the madcap Nero likewise demanded worship and blamed in A.D. 64 the burning of Rome on the Christians, though guilty of it himself. He set the style for persecuting Christians, which slumbered on and burst into flames again under Domitian, who had himself commonly termed _Dominus ac Deus noster_ (Our Lord and God). The worship of the emperor did not disturb the worshippers of other gods save the Jews and the Christians, and in particular the Christians were persecuted after the burning of Rome when they were distinguished from the Jews. Up till then Christians were regarded (as by Gallio in Corinth) as a variety of Jews and so entitled to tolerance as a _religio licita_, but they had no standing in law by themselves and their refusal to worship the emperor early gave offence, as Paul indicates in strkjv@1Corinthians:12:3|. It was \Kurios Iˆsous\ or \Kurios Kaisar\. On this very issue Polycarp lost his life. The emperors as a rule were tolerant about it, save Nero and Domitian, who was called Nero _redivivus_, or Nero back again. Trajan in his famous letter to Pliny advised tolerance except in stubborn cases, when the Christians had to be put to death. After Nero it was a crime to be a Christian and all sorts of slanders about them were circulated. We have seen already in strkjv@2Thessalonians:2:3ff.|, the man of sin who sets himself above God as the object of worship. We have seen also in strkjv@1John:2:18,22; strkjv@4:3; strkjv@2John:1:7| the term antichrist applied apparently to Gnostic heretics. One may wonder if, as Beckwith argues, in the Apocalypse the man of sin and the antichrist are united in the beast.

rwp@Romans:1:2 @{He promised afore} (\proepˆggeilato\). First aorist middle of \proepaggell“\ for which verb see on ¯2Corinthians:9:5|. {By} (\dia\). Through, by means of, intermediate agency like strkjv@Matthew:1:22| which see. {In the holy scriptures} (\en graphais hagiais\). No article, yet definite. Perhaps the earliest use of the phrase (Sanday and Headlam). Paul definitely finds God's gospel in the Holy Scriptures.

rwp@Romans:1:3 @{Concerning his Son} (\peri tou huiou autou\). Just as Jesus found himself in the O.T. (Luke:24:27,46|). The deity of Christ here stated. {According to the flesh} (\kata sarka\). His real humanity alongside of his real deity. For the descent from David see strkjv@Matthew:1:1,6,20; strkjv@Luke:1:27; strkjv@John:7:42; strkjv@Acts:13:23|, etc.

rwp@Romans:1:4 @{Who was declared} (\tou horisthentos\). Articular participle (first aorist passive) of \horiz“\ for which verb see on ¯Luke:22:22; strkjv@Acts:2:23|. He was the Son of God in his preincarnate state (2Corinthians:8:9; strkjv@Phillipians:2:6|) and still so after his Incarnation (verse 3|, "of the seed of David"), but it was the Resurrection of the dead (\ex anastase“s nekr“n\, the general resurrection implied by that of Christ) that definitely marked Jesus off as God's Son because of his claims about himself as God's Son and his prophecy that he would rise on the third day. This event (cf. strkjv@1Corinthians:15|) gave God's seal "with power" (\en dunamei\), "in power," declared so in power (2Corinthians:13:4|). The Resurrection of Christ is the miracle of miracles. "The resurrection only declared him to be what he truly was" (Denney). {According to the spirit of holiness} (\kata pneuma hagi“sunˆs\). Not the Holy Spirit, but a description of Christ ethically as \kata sarka\ describes him physically (Denney). \Hagi“sunˆ\ is rare (1Thessalonians:3:13; strkjv@2Corinthians:7:1| in N.T.), three times in LXX, each time as the attribute of God. "The \pneuma hagi“sunˆs\, though not the Divine nature, is that in which the Divinity or Divine Personality Resided " (Sanday and Headlam). {Jesus Christ our Lord} (\Iˆsou Christou tou kuriou hˆm“n\). These words gather up the total personality of Jesus (his deity and his humanity).

rwp@Romans:1:5 @{Unto obedience of faith} (\eis hupakoˆn piste“s\). Subjective genitive as in strkjv@16:26|, the obedience which springs from faith (the act of assent or surrender).

rwp@Romans:1:6 @{Called to be Jesus Christ's} (\klˆtoi Iˆsou Christou\). Predicate genitive after \klˆtoi\ (verbal adjective from \kale“\, to call), though it is possible to consider it the ablative case, "called of (or from) Jesus Christ."

rwp@Romans:1:7 @{In Rome} (\en R“mˆi\). One late uncial (G of tenth century) and a cursive omit these words here and one or two other late MSS. omit \en R“mˆi\ in verse 15|. This possibly proves the Epistle was circulated as a circular to a limited extent, but the evidence is late and slight and by no means shows that this was the case in the first century. It is not comparable with the absence of \en Ephes“i\ in strkjv@Ephesians:1:1| from Aleph and B (the two oldest and best MSS.). {Beloved of God} (\agapˆtois theou\). Ablative case of \theou\ after the verbal adjective like \didaktoi theou\ (taught of God) in strkjv@John:6:45| (Robertson, _Grammar_, p. 516). {From God our Father and the Lord Jesus Christ} (\apo theou patros hˆm“n kai kuriou Iˆsou Christou\). "St. Paul, if not formally enunciating a doctrine of the Divinity of Christ, held a view which cannot really be distinguished from it" (Sanday and Headlam). Paul's theology is clearly seen in the terms used in verses 1-7|.

rwp@Romans:1:8 @{First} (\pr“ton men\). Adverb in the accusative case, but no \epeita de\ (in the next place) as in strkjv@Hebrews:7:2| or \epeita\ as in strkjv@James:3:17| follows. The rush of thoughts crowds out the balanced phraseology as in strkjv@Romans:3:2; strkjv@1Corinthians:11:18|. {Through} (\dia\). As the mediator or medium of thanksgiving as in strkjv@7:25|. {For} (\peri\). Concerning, about. {That} (\hoti\). Or because. Either declarative or causal \hoti\ makes sense here. {Your faith} (\hˆ pistis hum“n\). "Your Christianity" (Sanday and Headlam). {Is proclaimed} (\kataggelletai\). Present passive indicative of \kataggell“\, to announce (\aggell“\) up and down (\kata\). See also \anaggell“\, to bring back news (John:5:15|), \apaggell“\, to announce from one as the source (Matthew:2:8|), \prokataggell“\, to announce far and wide beforehand (Acts:3:18|). {Throughout all the world} (\en hol“i t“i kosm“i\). Natural hyperbole as in strkjv@Colossians:1:6; strkjv@Acts:17:6|. But widely known because the church was in the central city of the empire.

rwp@Romans:1:9 @{I serve} (\latreu“\). Old verb from \latron\, hire, and \latris\, hireling, so to serve for hire, then to serve in general gods or men, whether sacred services (Hebrews:9:9; strkjv@10:2|) or spiritual service as here. Cf. strkjv@Romans:12:1; strkjv@Phillipians:3:3|. {Unceasingly} (\adialeipt“s\). Late adverb for which see strkjv@1Thessalonians:1:2f.; strkjv@2:13; strkjv@5:17|, only other N.T. examples. {Always} (\pantote\). One might think that Paul prayed for no others, but he uses both adverbs in strkjv@1Thessalonians:1:2|. He seems to have had prayer lists. He never omitted the Romans.

rwp@Romans:1:11 @{Impart} (\metad“\). Second aorist active subjunctive of \metadid“mi\, to share with one. See on ¯Luke:3:11; strkjv@1Thessalonians:2:8|. {To the end ye may be established} (\eis to stˆrichthˆnai humas\). Final clause (common in Paul) with \eis to\ and the first aorist passive infinitive of \stˆriz“\ for which verb see on ¯Luke:22:32; strkjv@1Thessalonians:3:3,13|.

rwp@Romans:1:13 @{Oftentimes I purposed} (\pollakis proethemˆn\). Second aorist middle of \protithˆmi\, old verb to place, to propose to oneself, in N.T. only here, strkjv@3:25; strkjv@Ephesians:1:9|. See strkjv@Acts:19:21| for this purpose. {And was hindered} (\kai ek“luthˆn\). "But was hindered," adversative use of \kai\. {That I might have some fruit} (\hina tina karpon sch“\). Second aorist (ingressive), active of \ech“\, to have, and here means "might get (ingressive aorist) some fruit."

rwp@Romans:1:17 @{For therein} (\gar en aut“i\). In the gospel (verse 16|) of which Paul is not ashamed. {A righteousness of God} (\dikaiosunˆ theou\). Subjective genitive, "a God kind of righteousness," one that each must have and can obtain in no other way save "from faith unto faith" (\ek piste“s eis pistin\), faith the starting point and faith the goal (Lightfoot). {Is revealed} (\apokaluptetai\). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul's statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: \s“tˆrian\ (salvation), \euaggelion\ (gospel), \apokaluptetai\ (is revealed), \dikaiosunˆ theou\ (righteousness of God), \pistis\ (faith) and \pisteuonti\ (believing). He grounds his position on strkjv@Habbakkuk:2:4| (quoted also in strkjv@Galatians:3:11|). By "righteousness" we shall see that Paul means both "justification" and "sanctification." It is important to get a clear idea of Paul's use of \dikaiosunˆ\ here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (\dikaiosunˆ\) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew:5:20|) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from \dikaios\, a righteous man, and that from \dikˆ\, right or justice (called a goddess in strkjv@Acts:28:4|), and that allied with \deiknumi\, to show, to point out. Other allied words are \dikaio“\, to declare or make \dikaios\ (Romans:3:24,26|), \dikai“ma\, that which is deemed \dikaios\ (sentence or ordinance as in strkjv@1:32; strkjv@2:26; strkjv@8:4|), \dikai“sis\, the act of declaring \dikaios\ (only twice in N.T., strkjv@4:25; strkjv@5:18|). \Dikaiosunˆ\ and \dikaio“\ are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words.

rwp@Romans:1:19 @{Because} (\dioti\). Gives the reason (\dia, hoti\ like our "for that") for the revelation of God's wrath. {That which may be known of God} (\to gn“ston tou theou\). Verbal adjective from \gin“sk“\, either "the known" as elsewhere in N.T. (Acts:1:19; strkjv@15:18|, etc.) or "the knowable" as usual in ancient Greek, that is "the knowledge" (\hˆ gn“sis\) of God. See strkjv@Phillipians:3:8|. Cf. same use of the verbal \chrˆston\ in strkjv@Romans:2:4|, \ametatheton\ in strkjv@Hebrews:6:17|. {Manifest in them} (\phaneron en autois\). In their hearts and consciences. {God manifested} (\ho theos ephaner“sen\). First aorist active indicative of \phanero“\. Not mere tautology. See strkjv@2:14-16|.

rwp@Romans:1:20 @{The invisible things of him} (\ta aorata autou\). Another verbal adjective (\a\ privative and \hora“\, to see), old word, either unseen or invisible as here and elsewhere in N.T. (Colossians:1:15f.|, etc.). The attributes of God's nature defined here as "his everlasting power and divinity" (\hˆ te aidios autou dunamis kai theiotˆs\). \Aidios\ is for \aeidios\ from \aei\ (always), old word, in N.T. only here and strkjv@Jude:1:6|, common in Philo (\z“ˆ aidios\), elsewhere \ai“nios\. \Theiotˆs\ is from \theios\ (from \theos\) quality of \theos\ and corresponds more to Latin _divinitas_ from _divus_, divine. In strkjv@Colossians:2:9| Paul uses \theotˆs\ (Latin _deitas_ from _deus_) {deity}, both old words and nowhere else in the N.T. \Theotˆs\ is Divine Personality, \theiotˆs\, Divine Nature and properties (Sanday and Headlam). {Since the creation of the world} (\apo ktise“s kosmou\). He means by God and unto God as antecedent to and superior to the world (cf. strkjv@Colossians:1:15f|. about Christ). {Are clearly seen} (\kathoratai\). Present passive indicative of \kathora“\ (perfective use of \kata-\), old word, only here in N.T., with direct reference to \aorata\. {Being perceived} (\nooumena\). Present passive participle of \noe“\, to use the \nous\ (intellect). {That they may be without excuse} (\eis to einai autous anapologˆtous\). More likely, "so that they are without excuse." The use of \eis to\ and the infinitive (with accusative of general reference) for result like \h“ste\ is reasonably clear in the N.T. (Moulton, _Prolegomena_, p. 219; Robertson, _Grammar_, p. 1003). \Anapologˆtous\ is another verbal with \an\ from \apologeomai\. Old word, in N.T. only here and strkjv@Romans:2:1| ("inexcusable" here).

rwp@Romans:1:21 @{Because that} (\dioti\). As in verse 19|. {Knowing God} (\gnontes ton theon\). Second aorist active participle of \gin“sk“\, to know by personal experience. Definite statement that originally men had some knowledge of God. No people, however degraded, have yet been found without some yearning after a god, a seeking to find the true God and get back to him as Paul said in Athens (Acts:17:27|). {Glorified not as God} (\ouch h“s theon edoxasan\). They knew more than they did. This is the reason for the condemnation of the heathen (2:12-16|), the failure to do what they know. {Their senseless heart} (\hˆ asunetos aut“n kardia\). \Kardia\ is the most comprehensive term for all our faculties whether feeling (Romans:9:2|), will (1Corinthians:4:5|), intellect (Romans:10:6|). It may be the home of the Holy Spirit (Romans:5:5|) or of evil desires (1:24|). See strkjv@Mark:7:21f.| for list of vices that come "out of the heart." \Asunetos\ is a verbal adjective from \suniˆmi\, to put together, and \a\ privative, unintelligent, not able to put together the manifest evidence about God (verse 20|). Songs:darkness settled down on their hearts (\eskotisthˆ\, first aorist ingressive passive of \skotiz“\, to darken).

rwp@Romans:1:22 @{Professing themselves to be wise} (\phaskontes einai sophoi\). \Sophoi\ is predicate nominative with \einai\ in indirect discourse agreeing with \phaskontes\ (old verb, from \phˆmi\, to say, rare in N.T.) in case and number according to regular Greek idiom (Robertson, _Grammar_, p. 1038). {Became vain} (\ematai“thˆsan\). Ingressive first aorist passive indicative of \mataio“\ from \mataios\ (empty). Empty reasonings as often today. {Became fools} (\em“ranthˆsan\). Ingressive first aorist passive of \m“rain“\, to be a fool, old word from \m“ros\, a fool. An oxymoron or sharp saying, true and one that cuts to the bone. {For the likeness of an image} (\en homoi“mati eikonos\). Both words, "a likeness which consists in an image or copy" (Lightfoot). See strkjv@Phillipians:2:7| for "likeness of men" and strkjv@Colossians:1:15| for "image of God." Paul shows indignant contempt for these grotesque efforts to present pictures of a deity that had been lost (Denney). Why is it that heathen images of gods in the form of men and beasts are so horrible to look upon?

rwp@Romans:1:24 @{Wherefore} (\dio\). Paul's inexorable logic. See it also in verse 26| with the same verb and in verse 28| \kai\ like "and so." {God gave them up} (\pared“ken autous ho theos\). First aorist active indicative of \paradid“mi\, old and common verb to hand over (beside, \para\) to one's power as in strkjv@Matthew:4:12|. These people had already wilfully deserted God who merely left them to their own self-determination and self-destruction, part of the price of man's moral freedom. Paul refers to this stage and state of man in strkjv@Acts:17:30| by "overlooked" (\huperid“n\). The withdrawal of God's restraint sent men deeper down. Three times Paul uses \pared“ken\ here (verses 24,26,28|), not three stages in the giving over, but a repetition of the same withdrawal. The words sound to us like clods on the coffin as God leaves men to work their own wicked will. {That their bodies should be dishonoured} (\tou atimazesthai ta s“mata aut“n\). Contemplated result expressed by \tou\ (genitive article) and the passive infinitive \atimazesthai\ (from \atimos\, \a\ privative and \timos\, dishonoured) with the accusative of general reference. Christians had a new sense of dignity for the body (1Thessalonians:4:4; strkjv@1Corinthians:6:13|). Heathenism left its stamp on the bodies of men and women.

rwp@Romans:1:25 @{Exchanged} (\metˆllaxan\). First aorist active indicative of \metallass“\, old word for exchanging trade, only here and verse 26| in N.T. What a bargain they made, "the truth of God for (\en\) the (\t“i\) lie." "The price of mythology" (Bengel). {Worshipped} (\esebasthˆsan\). First aorist passive (used transitively) of \sebazomai\, old verb, used in late Greek like \sebomai\, to worship. {Rather than the Creator} (\para ton ktisanta\). Placed side by side (\para\, the Creator and the creature, \ktisis\) they preferred the creature. {Who is blessed forever. Amen} (\hos estin eulogˆtos. Amˆn\). One of Paul's doxologies which may come at any moment when he is greatly stirred, as in strkjv@9:5|. \Eulogˆtos\ is verbal of \euloge“\.

rwp@Romans:1:27 @{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:2:3 @{And doest the same} (\kai poi“n auta\). "And doest them occasionally." {That thou shalt escape} (\su ekpheuxˆi\). Emphasis on \su\, "thou conceited Jew expecting to escape God's \krima\ because thou art a Jew." Cf. strkjv@Matthew:3:8f|. Paul justifies the bitter words of the Baptist to the Pharisees and Sadducees. The future middle of the old verb \ekpheug“\ (cf. strkjv@1Thessalonians:5:3|). The Jew posed as immune to the ordinary laws of ethics because a Jew. Alas, some Christians affect the same immunity.

rwp@Romans:3:2 @{Much every way} (\polu kata panta\). \Polu\ points back to \to perisson\. Songs:it means the overplus of the Jew is much from every angle. {First of all} (\pr“ton men\). As in strkjv@1:8; strkjv@1Corinthians:11:18| Paul does not add to his "first." He singles out one privilege of the many possessed by the Jew. {They were intrusted with} (\episteuthˆsan\). First aorist passive indicative of \pisteu“\, to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in strkjv@1Thessalonians:2:4|. {The oracles of God} (\ta logia tou theou\). In the accusative case, therefore, the object of \episteuthˆsan\. \Logion\ is probably a diminutive of \logos\, word, though the adjective \logios\ also occurs (Acts:18:24|). The word was early used for "oracles" from Delphi and is common in the LXX for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts:7:38|, which see; strkjv@Romans:3:2; strkjv@Hebrews:5:12; strkjv@1Peter:4:11|). It is possible that here and in strkjv@Acts:7:38| the idea may include all the Old Testament, though the commands and promises of God may be all.

rwp@Romans:3:3 @{For what if?} (\ti gar ei?\). But Westcott and Hort print it, \Ti gar? ei\. See strkjv@Phillipians:1:18| for this exclamatory use of \ti gar\ (for how? How stands the case?). {Some were without faith} (\ˆpistˆsan\). First aorist active indicative of \apiste“\, old verb, to disbelieve. This is the common N.T. meaning (Luke:24:11,41; strkjv@Acts:28:24; strkjv@Romans:4:20|). Some of them "disbelieved," these "depositaries and guardians of revelation" (Denney). But the word also means to be unfaithful to one's trust and Lightfoot argues for that idea here and in strkjv@2Timothy:2:13|. The Revised Version renders it "faithless" there. Either makes sense here and both ideas are true of some of the Jews, especially concerning the Messianic promises and Jesus. {The faithfulness of God} (\tˆn pistin tou theou\). Undoubtedly \pistis\ has this sense here and not "faith." God has been faithful (2Timothy:2:13|) whether the Jews (some of them) were simply disbelievers or untrue to their trust. Paul can use the words in two senses in verse 3|, but there is no real objection to taking \ˆpistˆsan, apistian, pistin\, all to refer to faithfulness rather than just faith.

rwp@Romans:3:4 @{Let God be found true} (\ginesth“ ho theos alˆthˆs\). "Let God continue to be true" (present middle imperative). {But every man a liar} (\pƒs de anthr“pos pseustˆs\). The contrast in \de\ really means, "though every man be found a liar." Cf. strkjv@Psalms:116:12|. {As it is written} (\kath“s gegraptai\). strkjv@Psalms:51:6|. {That thou mightest be justified} (\hop“s an dikai“thˆis\). \Hop“s\ rather than the common \hina\ for purpose and \an\ with the first aorist passive subjunctive of \dikaio“\. Used of God this verb here has to mean "declared righteous," not "made righteous." {Mightest prevail} (\nikˆseis\). Future active indicative with \hop“s\ of \nika“\, to win a victory, though B L have \nikˆsˆis\ (first aorist active subjunctive, the usual construction). {When thou comest into judgement} (\en t“i krinesthai se\). "In the being judged as to thee" (present passive infinitive or, if taken as middle, "in the entering upon trial as to thee"). Common construction in the LXX from the Hebrew infinitive construct.

rwp@Romans:3:5 @{What shall we say?} (\ti eroumen?\). Rhetorical question, common with Paul as he surveys the argument. {Commendeth} (\sunistˆsin\). This common verb \sunistˆmi\, to send together, occurs in the N.T. in two senses, either to introduce, to commend (2Corinthians:3:1; strkjv@4:2|) or to prove, to establish (2Corinthians:7:11; strkjv@Galatians:2:18; strkjv@Romans:5:8|). Either makes good sense here. {Who visiteth the wrath} (\ho epipher“n tˆn orgˆn\). "Who brings on the wrath," "the inflicter of the anger" (Vaughan). {I speak as a man} (\kata anthr“pon\). See strkjv@Galatians:3:15| for same phrase. As if to say, "pardon me for this line of argument." Tholuck says that the rabbis often used \kata anthr“pon\ and \ti eroumen\. Paul had not forgotten his rabbinical training.

rwp@Romans:3:8 @{And why not} (\kai mˆ\). We have a tangled sentence which can be cleared up in two ways. One is (Lightfoot) to supply \genˆtai\ after \mˆ\ and repeat \ti\ (\kai ti mˆ genˆtai\, deliberative subjunctive in a question): And why should it not happen? The other way (Sanday and Headlam) is to take \mˆ\ with \poiˆs“men\ and make a long parenthesis of all in between. Even so it is confusing because \hoti\ also (recitative \hoti\) comes just before \poiˆs“men\. The parenthesis is necessary anyhow, for there are two lines of thought, one the excuse brought forward by the unbeliever, the other the accusation that Paul affirms that very excuse that we may do evil that good may come. Note the double indirect assertion (the accusative and the infinitive \hˆmƒs legein\ after \phasin\ and then the direct quotation with recitative \hoti\ after \legein\, a direct quotation dependent on the infinitive in indirect quotation. {Let us do evil that good may come} (\poiˆs“men ta kaka hina elthˆi ta agatha\). The volitive aorist subjunctive (\poiˆs“men\) and the clause of purpose (\hina\ and the aorist subjunctive \elthˆi\). It sounds almost uncanny to find this maxim of the Jesuits attributed to Paul in the first century by Jews. It was undoubtedly the accusation of Antinomianism because Paul preached justification by faith and not by works.

rwp@Romans:3:9 @{What then?} (\ti oun?\). Paul's frequent query, to be taken with verses 1,2|. {Are we in worse case than they?} (\proechometha?\). The American Revisers render it: "Are we in better case than they?" There is still no fresh light on this difficult and common word though it occurs alone in the N.T. In the active it means to have before, to excel. But here it is either middle or passive. Thayer takes it to be middle and to mean to excel to one's advantage and argues that the context demands this. But no example of the middle in this sense has been found. If it is taken as passive, Lightfoot takes it to mean, "Are we excelled" and finds that sense in Plutarch. Vaughan takes it as passive but meaning, "Are we preferred?" This suits the context, but no other example has been found. Songs:the point remains unsettled. The papyri throw no light on it. {No, in no wise} (\ou pant“s\). "Not at all." See strkjv@1Corinthians:5:10|. {We before laid to the charge} (\proˆitiasametha\). First aorist middle indicative of \proaitiaomai\, to make a prior accusation, a word not yet found anywhere else. Paul refers to strkjv@1:18-32| for the Greeks and strkjv@2:1-29| for the Jews. The infinitive \einai\ with the accusative \pantas\ is in indirect discourse. {Under sin} (\hupo hamartian\). See strkjv@Galatians:3:22; strkjv@Romans:7:14|.

rwp@Romans:3:10 @{As it is written} (\kath“s gegraptai hoti\). Usual formula of quotation as in verse 4| with recitative \hoti\ added as in verse 8|. Paul here uses a catena or chain of quotations to prove his point in verse 9| that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had _Testimonia_ (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Verses 10-12| come from strkjv@Psalms:14:1-3|; first half of 13| as far as \edoliousan\ from strkjv@Psalms:4:9|, the second half from strkjv@Psalms:140:3|; verse 14| from strkjv@Psalms:10:7|; 15-17| from an abridgment of strkjv@Isaiah:59:7f.|; verse 18| from strkjv@Psalms:35:1|. Paul has given compounded quotations elsewhere (2Corinthians:6:16; strkjv@Romans:9:25f.,27f; strkjv@11:26f.,34f.; strkjv@12:19f.|). Curiously enough this compounded quotation was imported bodily into the text (LXX) of strkjv@Psalms:14| after verse 4 in Aleph B, etc. {There is none righteous, no, not one} (\ouk estin dikaios oude heis\). "There is not a righteous man, not even one." This sentence is like a motto for all the rest, a summary for what follows.

rwp@Romans:3:12 @{They are together become unprofitable} (\hama ˆchre“thˆsan\). First aorist passive indicative of \achreo“\. Late word in Polybius and Cilician inscription of first century A.D. Some MSS. read \ˆchrei“thˆsan\ from \achreios\, useless (\a\ privative and \chreios\, useful) as in strkjv@Luke:17:10; strkjv@Matthew:25:30|, but Westcott and Hort print as above from the rarer spelling \achreos\. Only here in N.T. The Hebrew word means to go bad, become sour like milk (Lightfoot). {No, not so much as one} (\ouk estin he“s henos\). "There is not up to one."

rwp@Romans:3:13 @{Throat} (\larugx\). Old word, larynx. {Open sepulchre} (\taphos ane“igmenos\). Perfect passive participle of \anoig“\, "an opened grave." Their mouth (words) like the odour of a newly opened grave. "Some portions of Greek and Roman literature stink like a newly opened grave" (Shedd). {They have used deceit} (\edoliousan\). Imperfect (not perfect or aorist as the English implies) active of \dolio“\, only in LXX and here in the N.T. from the common adjective \dolios\, deceitful (2Corinthians:11:13|). The regular form would be \edolioun\. The \-osan\ ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the LXX, but it is common in the Boeotian and Aeolic dialects and occurs in \eichosan\ in the N.T. (John:15:22,24|). "They smoothed their tongues" in the Hebrew. {Poison} (\ios\). Old word both for rust (James:5:3|) and poison (James:3:8|). {Of asps} (\aspid“n\). Common word for round bowl, shield, then the Egyptian cobra (a deadly serpent). Often in LXX. Only here in the N.T. The poison of the asp lies in a bag under the lips (\cheilˆ\), often in LXX, only here in N.T. Genitive case after \gemei\ (is full).

rwp@Romans:3:15 @{To shed} (\ekcheai\). First aorist active infinitive of \ekche“\, to pour out, old verb with aorist active \exechea\.

rwp@Romans:3:19 @{That every mouth may be stopped} (\hina pƒn stoma phragˆi\). Purpose clause with \hina\ and second aorist passive subjunctive of \phrass“\, old verb to fence in, to block up. See strkjv@2Corinthians:11:10|. Stopping mouths is a difficult business. See strkjv@Titus:1:11| where Paul uses \epistomizein\ (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews (\tois en t“i nom“i\), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in strkjv@1:18-32|. {May be brought under the judgement of God} (\hupodikos genˆtai t“i the“i\). "That all the world (Jew as well as Gentile) may become (\genˆtai\) answerable (\hupodikos\, old forensic word, here only in N.T.) to God (dative case \t“i the“i\)." Every one is "liable to God," in God's court.

rwp@Romans:3:22 @{Even} (\de\). Not adversative here. It defines here. {Through faith in Jesus Christ} (\dia piste“s [Iˆsou] Christou\). Intermediate agency (\dia\) is faith and objective genitive, "in Jesus Christ," not subjective "of Jesus Christ," in spite of Haussleiter's contention for that idea. The objective nature of faith in Christ is shown in strkjv@Galatians:2:16| by the addition \eis Christon Iˆsoun episteusamen\ (we believed in Christ), by \tˆs eis Christon piste“s hum“n\ (of your faith in Christ) in strkjv@Colossians:2:5|, by \en pistei tˆi en Christ“i Iˆsou\ (in faith that in Christ Jesus) in strkjv@1Timothy:3:13|, as well as here by the added words "unto all them that believe" (\eis pantas tous pisteuontas\) in Jesus, Paul means. {Distinction} (\diastolˆ\). See on ¯1Corinthians:14:7| for the difference of sounds in musical instruments. Also in strkjv@Romans:10:12|. The Jew was first in privilege as in penalty (2:9f.|), but justification or setting right with God is offered to both on the same terms.

rwp@Romans:3:23 @{Sinned} (\hˆrmarton\). Constative second aorist active indicative of \hamartan“\ as in strkjv@5:12|. This tense gathers up the whole race into one statement (a timeless aorist). {And fall short} (\kai husterountai\). Present middle indicative of \hustere“\, to be \husteros\ (comparative) too late, continued action, still fall short. It is followed by the ablative case as here, the case of separation.

rwp@Romans:3:24 @{Being justified} (\dikaioumenoi\). Present passive participle of \dikaio“\, to set right, repeated action in each case, each being set right. {Freely} (\d“rean\). As in strkjv@Galatians:2:21|. {By his grace} (\tˆi autou chariti\). Instrumental case of this wonderful word \charis\ which so richly expresses Paul's idea of salvation as God's free gift. {Through the redemption} (\dia tˆs apolutr“se“s\). A releasing by ransom (\apo, lutr“sis\ from \lutro“\ and that from \lutron\, ransom). God did not set men right out of hand with nothing done about men's sins. We have the words of Jesus that he came to give his life a ransom (\lutron\) for many (Mark:10:45; strkjv@Matthew:20:28|). \Lutron\ is common in the papyri as the purchase-money in freeing slaves (Deissmann, _Light from the Ancient East_, pp. 327f.). {That is in Christ Jesus} (\tˆi en Christ“i Iˆsou\). There can be no mistake about this redemption. It is like strkjv@John:3:16|.

rwp@Romans:3:25 @{Set forth} (\proetheto\). Second aorist middle indicative. See on ¯1:13| for this word. Also in strkjv@Ephesians:1:9|, but nowhere else in N.T. God set before himself (purposed) and did it publicly before (\pro\) the whole world. {A propitiation} (\hilastˆrion\). The only other N.T. example of this word is in strkjv@Hebrews:9:5| where we have the "cherubim overshadowing the mercy seat" (\to hilastˆrion\). In Hebrews the adjective is used as a substantive or as "the propitiatory place " But that idea does not suit here. Deissmann (_Bible Studies_, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering" or "propitiatory gift." Hence he concludes about strkjv@Romans:3:25|: "The crucified Christ is the votive gift of the Divine Love for the salvation of men." God gave his Son as the means of propitiation (1John:2:2|). \Hilastˆrion\ is an adjective (\hilastˆrios\) from \hilaskomai\, to make propitiation (Hebrews:2:17|) and is kin in meaning to \hilasmos\, propitiation (1John:2:2; strkjv@4:10|). There is no longer room for doubting its meaning in strkjv@Romans:3:25|. {Through faith, by his blood} (\dia piste“s en t“i autou haimati\). Songs:probably, connecting \en toi haimati\ (in his blood) with \proetheto\. {To show his righteousness} (\eis endeixin tˆs dikaiosunˆs autou\). See strkjv@2Corinthians:8:24|. "For showing of his righteousness," the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. {Because of the passing over} (\dia tˆn paresin\). Late word from \pariˆmi\, to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, _Bible Studies_, p. 266) for remission of punishment, especially for debt, as distinct from \aphesis\ (remission). {Done aforetime} (\progegonot“n\). Second perfect active genitive participle of \proginomai\. The sins before the coming of Christ (Acts:14:16; strkjv@17:30; strkjv@Hebrews:9:15|). {Forbearance} (\anochˆi\). Holding back of God as in strkjv@2:4|. In this sense Christ tasted death for every man (Hebrews:2:9|).

rwp@Romans:3:26 @{For the shewing} (\pros tˆn endeixin\). Repeats point of \eis endeixin\ of 25| with \pros\ instead of \eis\. {At this present season} (\en t“i nun kair“i\). "In the now crisis," in contrast with "done aforetime." {That he might himself be} (\eis to einai auton\). Purpose with \eis\ to and the infinitive \einai\ and the accusative of general reference. {Just and the justifier of} (\dikaion kai dikaiounta\). "This is the key phrase which establishes the connexion between the \dikaiosunˆ theou\ and the \dikaiosunˆ ek piste“s\" (Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Romans:4:5|). God's mercy would not allow him to leave man to his fate. God's justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man's part.

rwp@Romans:3:27 @{It is excluded} (\exekleisthˆ\). First aorist (effective) passive indicative. "It is completely shut out." Glorying is on man's part. {Nay; but by a law of faith} (\ouchi, alla dia nomou piste“s\). Strong negative, and note "law of faith," by the principle of faith in harmony with God's love and grace.

rwp@Romans:3:29 @{Of Gentiles also} (\kai ethn“n\). Jews overlooked it then and some Christians do now.

rwp@Romans:3:30 @{If so be that God is one} (\eiper heis ho theos\). Correct text rather than \epeiper\. It means "if on the whole." "By a species of rhetorical politeness it is used of that about which there is no doubt" (Thayer. Cf. strkjv@1Corinthians:8:5; strkjv@15:15; strkjv@Romans:8:9|. {By faith} (\ek piste“s\). "Out of faith," springing out of. {Through faith} (\dia tˆs piste“s\). "By means of the faith" (just mentioned). \Ek\ denotes source, \dia\ intermediate agency or attendant circumstance.

rwp@Romans:3:31 @{Nay, we establish the law} (\alla nomon histanomen\). Present indicative active of late verb \histan“\ from \histˆmi\. This Paul hinted at in verse 21|. How he will show in chapter 4 how Abraham himself is an example of faith and in his life illustrates the very point just made. Besides, apart from Christ and the help of the Holy Spirit no one can keep God's law. The Mosaic law is only workable by faith in Christ.

rwp@Romans:4:3 @{It was reckoned unto him for righteousness} (\elogisthˆ eis dikaiosunˆn\). First aorist passive indicative of \logizomai\, old and common verb to set down accounts (literally or metaphorically). It was set down on the credit side of the ledger "for" (\eis\ as often) righteousness. What was set down? His believing God (\episteusen t“i the“i\).

rwp@Romans:4:7 @{Blessed} (\makarioi\). See on strkjv@Matthew:5:3|. {Are forgiven} (\aphethˆsan\). First aorist passive indicative of \aphiˆmi\, without augment (\apheithˆsan\, regular form). Paul quotes strkjv@Psalms:32:1f.| and as from David. Paul thus confirms his interpretation of strkjv@Genesis:15:6|. {Iniquities} (\anomiai\). Violations of law whereas \hamartiai\ (sins) include all kinds. {Are covered} (\epekaluphthˆsan\). First aorist passive of \epikalupt“\, old verb, to cover over (upon, \epi\) as a shroud. Only here in N.T.

rwp@Romans:4:8 @{To whom} (\h“i\). But the best MSS. read \hou\ like the LXX and so Westcott and Hort, "whose sin." {Will not reckon} (\ou mˆ logisˆtai\). Strong negation by double negative and aorist middle subjunctive.

rwp@Romans:4:11 @{The sign of circumcision} (\sˆmeion peritomˆs\). It is the genitive of apposition, circumcision being the sign. {A seal of the righteousness of the faith} (\sphragida tˆs dikaiosunˆs tˆs piste“s\). \Sphragis\ is old word for the seal placed on books (Revelation:5:1|), for a signet-ring (Revelation:7:2|), the stamp made by the seal (2Timothy:2:19|), that by which anything is confirmed (1Corinthians:9:2|) as here. The circumcision did not convey the righteousness, but only gave outward confirmation. It came by faith and "the faith which he had while in uncircumcision" (\tˆs en tˆi akrobustiƒi\), "the in the state of uncircumcision faith." Whatever parallel exists between baptism and circumcision as here stated by Paul argues for faith before baptism and for baptism as the sign and seal of the faith already had before baptism. {That he might be} (\eis to einai auton\). This idiom may be God's purpose (contemplated result) as in \eis to logisthˆnai\ below, or even actual result (so that he was) as in strkjv@1:20|. {Though they be in uncircumcision} (\di' akrobustias\). Simply, "of those who believe while in the condition of uncircumcision."

rwp@Romans:4:20 @{He wavered not through unbelief} (\ou diekrithˆ tˆi apistiƒi\). First aorist passive indicative of old and common verb \diakrin“\, to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one's own mind. This last sense occurs here as in strkjv@Matthew:21:22; strkjv@Mark:11:23; strkjv@Romans:14:23; strkjv@James:1:6|. "He was not divided in his mind by unbelief" (instrumental case). {Waxed strong through faith} (\enedunam“thˆ tˆi pistei\). First aorist passive again of \endunamo“\, late word to empower, to put power in, in LXX and Paul and strkjv@Acts:9:22|.

rwp@Romans:4:21 @{Being fully assured} (\plˆrophorˆtheis\). First aorist passive participle of \plˆrophore“\, from \plˆrophoros\ and this from \plˆrˆs\ and \pher“\, to bear or bring full (full measure), to settle fully. Late word, first in LXX but frequent in papyri in sense of finishing off or paying off. See on ¯Luke:1:1; strkjv@Romans:14:5|. {What he had promised} (\ho epˆggeltai\). Perfect middle indicative of \epaggellomai\, to promise, retained in indirect discourse according to usual Greek idiom. {He was able} (\dunatos estin\). Present active indicative retained in indirect discourse. The verbal adjective \dunatos\ with \estin\ is here used in sense of the verb \dunatai\ (Luke:14:31; strkjv@Acts:11:17|).

rwp@Romans:4:24 @{Him that raised up Jesus} (\ton egeiranta Iˆsoun\). First aorist active articular participle of \egeir“\, to raise up. The fact of the Resurrection of Jesus is central in Paul's gospel (1Corinthians:15:4ff.|).

rwp@Romans:4:25 @{For our justification} (\dia tˆn dikai“sin hˆm“n\). The first clause (\paredothˆ dia ta parapt“mata\) is from strkjv@Isaiah:53:12|. The first \dia\ with \parapt“mata\ is probably retrospective, though it will make sense as prospective (to make atonement for our transgressions). The second \dia\ is quite clearly prospective with a view to our justification. Paul does not mean to separate the resurrection from the death of Christ in the work of atonement, but simply to show that the resurrection is at one with the death on the Cross in proof of Christ's claims.

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

rwp@Romans:5:2 @{We have had} (\eschˆkamen\). Perfect active indicative of \ech“\ (same verb as \ech“men\), still have it. {Our access} (\ten prosag“gˆn\). Old word from \prosag“\, to bring to, to introduce. Hence "introduction," "approach." Elsewhere in N.T. only strkjv@Ephesians:2:18; strkjv@3:12|. {Wherein we stand} (\en hˆi hestˆkamen\). Perfect active (intransitive) indicative of \histˆmi\. Grace is here present as a field into which we have been introduced and where we stand and we should enjoy all the privileges of this grace about us. {Let us rejoice} (\kauch“metha\). "Let us exult." Present middle subjunctive (volitive) because \ech“men\ is accepted as correct. The exhortation is that we keep on enjoying peace with God and keep on exulting in hope of the glory of God.

rwp@Romans:5:3 @{But let us also rejoice in our tribulations} (\alla kai kauch“metha en tais thlipsesin\). Present middle subjunctive of same verb as in verse 2|. \Kauch“mai\ is more than "rejoice," rather "glory," "exult." These three volitive subjunctives (\ech“men, kauch“metha\, twice) hold up the high ideal for the Christian after, and because of, his being set right with God. It is one thing to submit to or endure tribulations without complaint, but it is another to find ground of glorying in the midst of them as Paul exhorts here.

rwp@Romans:5:6 @{For} (\eti gar\). Songs:most documents, but B reads \ei ge\ which Westcott and Hort use in place of \gar\. {While we were yet weak} (\ont“n hˆm“n asthen“n eti\). Genitive absolute. The second \eti\ (yet) here probably gave rise to the confusion of text over \eti gar\ above. {In due season} (\kata kairon\). Christ came into the world at the proper time, the fulness of the time (Galatians:4:4; strkjv@Ephesians:1:10; strkjv@Titus:1:3|). {I or the ungodly} (\huper aseb“n\). In behalf, instead of. See about \huper\ on strkjv@Galatians:3:13| and also verse 7| here.

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

rwp@Romans:5:9 @{Much more then} (\poll“i oun mallon\). Argument from the greater to the less. The great thing is the justification in Christ's blood. The final salvation (\s“thˆsometha\, future passive indicative) is less of a mystery.

rwp@Romans:5:10 @{We were reconciled to God} (\katˆllagˆmen t“i the“i\). Second aorist passive indicative of \katallass“\ for which great Pauline word see on ¯2Corinthians:5:18f|. The condition is the first class. Paul does not conceive it as his or our task to reconcile God to us. God has attended to that himself (Romans:3:25f.|). We become reconciled to God by means of the death of God's Son. "Much more" again we shall be saved "by his life" (\en tˆi z“ˆi autou\). "In his life," for he does live, "ever living to intercede for them" (Hebrews:7:25|).

rwp@Romans:5:11 @{But also glorying in God} (\alla kai kauch“menoi en t“i the“i\). Basis of all the exultation above (verses 1-5|). {Through whom we have now received the reconciliation} (\di hou nun tˆn katallagˆn elabomen\). Second aorist active indicative of \lamban“\, looked at as a past realization, "now" (\nun\) in contrast with the future consummation and a sure pledge and guarantee of it.

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:5:13 @{Until the law} (\achri nomou\). Until the Mosaic law. Sin was there before the Mosaic law, for the Jews were like Gentiles who had the law of reason and conscience (2:12-16|), but the coming of the law increased their responsibility and their guilt (2:9|). {Sin is not imputed} (\hamartia de ouk ellogeitai\). Present passive indicative of late verb \elloga“\ (\-e“\) from \en\ and \logos\, to put down in the ledger to one's account, examples in inscription and papyri. {When there is no law} (\mˆ ontos nomou\). Genitive absolute, no law of any kind, he means. There was law _before_ the Mosaic law. But what about infants and idiots in case of death? Do they have responsibility? Surely not. The sinful nature which they inherit is met by Christ's atoning death and grace. No longer do men speak of "elect infants."

rwp@Romans:5:14 @{Even over them that had not sinned after the likeness of Adam's transgression} (\kai epi tous mˆ hamartˆsantas epi t“i homoi“mati tˆs parabase“s Adam\). Adam violated an express command of God and Moses gave the law of God clearly. And yet sin and death followed all from Adam on till Moses, showing clearly that the sin of Adam brought terrible consequences upon the race. Death has come upon infants and idiots also as a result of sin, but one understands Paul to mean that they are not held responsible by the law of conscience. {A figure} (\tupos\). See on ¯Acts:7:43; strkjv@1Thessalonians:1:7; strkjv@2Thessalonians:3:9; strkjv@1Corinthians:10:6| for this word. Adam is a type of Christ in holding a relation to those affected by the headship in each case, but the parallel is not precise as Paul shows.

rwp@Romans:5:15 @{But not as the trespass} (\all' ouch h“s\). It is more contrast than parallel: "the trespass" (\to parapt“ma\, the slip, fall to one side) over against the free gift (\to charisma\, of grace \charis\). {Much more} (\poll“i mallon\). Another _a fortiori_ argument. Why so? As a God of love he delights {much more} in showing mercy and pardon than in giving just punishment (Lightfoot). The gift surpasses the sin. It is not necessary to Paul's argument to make "the many" in each case correspond, one relates to Adam, the other to Christ.

rwp@Romans:5:16 @{Through one that sinned} (\di' henos hamartˆsantos\). "Through one having sinned." That is Adam. Another contrast, difference in source (\ek\). {Of one} (\ex henos\). Supply \parapt“matos\, Adam's one transgression. {Of many trespasses} (\ek poll“n parapt“mat“n\). The gift by Christ grew out of manifold sins by Adam's progeny. {Justification} (\dikai“ma\). Act of righteousness, result, ordinance (1:32; strkjv@2:26; strkjv@8:4|), righteous deed (5:18|), verdict as here (acquittal).

rwp@Romans:5:17 @{Much more} (\poll“i mallon\). Argument _a fortiori_ again. Condition of first class assumed to be true. Note balanced words in the contrast (transgression \parapt“mati\, grace \charitos\; death \thanatos\, life \z“ˆi\; the one or {Adam} \tou henos\, the one {Jesus Christ}; reign \basileu“\ in both).

rwp@Romans:5:18 @{Songs:then} (\ara oun\). Conclusion of the argument. Cf. strkjv@7:3,25; strkjv@8:12|, etc. Paul resumes the parallel between Adam and Christ begun in verse 12| and interrupted by explanation (13f.|) and contrast (15-17|). {Through one trespass} (\di' henos parapt“matos\). That of Adam. {Through one act of righteousness} (\di' henos dikai“matos\). That of Christ. The first "unto all men" (\eis pantas anthr“pous\) as in verse 12|, the second as in verse 17| "they that receive, etc."

rwp@Romans:5:19 @Here again we have "the one" (\tou henos\) with both Adam and Christ, but "disobedience" (\parakoˆs\, for which see strkjv@2Corinthians:10:6|) contrasted with "obedience" (\hupakoˆs\), the same verb \kathistˆmi\, old verb, to set down, to render, to constitute (\katestathˆsan\, first aorist passive indicative, \katastathˆsontai\, future passive), and "the many" (\hoi polloi\) in both cases (but with different meaning as with "all men" above).

rwp@Romans:5:20 @{Came in beside} (\pareisˆlthen\). Second aorist active indicative of double compound \pareiserchomai\, late verb, in N.T. only here and strkjv@Galatians:2:4| which see. See also \eisˆlthen\ in verse 12|. The Mosaic law came into this state of things, in between Adam and Christ. {That the trespass might abound} (\hina pleonasˆi to parapt“ma\). It is usual to explain \hina\ here as final, as God's ultimate purpose. Songs:Denney who refers to strkjv@Galatians:3:19ff.; strkjv@Romans:7:7f|. But Chrysostom explains \hina\ here as \ekbasis\ (result). This is a proper use of \hina\ in the _Koin‚_ as we have seen. If we take it so here, the meaning is "so that the trespass abounded" (aorist active subjunctive of \pleonas“\, late verb, see on ¯2Thessalonians:1:3; strkjv@2Corinthians:8:15|). This was the actual effect of the Mosaic law for the Jews, the necessary result of all prohibitions. {Did abound more exceedingly} (\hupereperisseusen\). First aorist active indicative of \huperperisseu“\. Late verb, in N.T. only here and strkjv@2Corinthians:7:4| which see. A strong word. If \pleonaz“\ is comparative (\pleon\) \perisseu“\ is superlative (Lightfoot) and then \huperperisseu“\ goes the superlative one better. See \huperpleonaz“\ in strkjv@1Timothy:1:14|. The flood of grace surpassed the flood of sin, great as that was (and is).

rwp@Romans:5:21 @{That--even so grace might reign} (\hina--houtos kai hˆ charis basileusˆi\). Final \hina\ here, the purpose of God and the goal for us through Christ. Lightfoot notes the force of the aorist indicative (\ebasileusen\, established its throne) and the aorist subjunctive (\basileusˆi\, might establish its throne), the ingressive aorist both times. "This full rhetorical close has almost the value of a doxology" (Denney).

rwp@Romans:6:1 @{What shall we say then?} (\ti oun eroumen?\). "A debater's phrase" (Morison). Yes, and an echo of the rabbinical method of question and answer, but also an expression of exultant victory of grace versus sin. But Paul sees the possible perversion of this glorious grace. {Shall we continue in sin?} (\epimen“men tˆi hamartiƒi?\). Present active deliberative subjunctive of \epimen“\, old verb to tarry as in Ephesus (1Corinthians:16:8|) with locative case. The practice of sin as a habit (present tense) is here raised. {That grace may abound} (\hina hˆ charis pteonasˆi\). Final clause with ingressive aorist subjunctive, to set free the superfluity of grace alluded to like putting money in circulation. Horrible thought (\mˆ genoito\) and yet Paul faced it. There are occasionally so-called pietists who actually think that God's pardon gives them liberty to sin without penalty (cf. the sale of indulgences that stirred Martin Luther).

rwp@Romans:6:2 @{Died to sin} (\apethanomen tˆi hamartiƒi\). Second aorist active of \apothnˆsk“\ and the dative case. When we surrendered to Christ and took him as Lord and Saviour. Qualitative relative (\hoitines\, we the very ones who). {How} (\p“s\). Rhetorical question.

rwp@Romans:6:3 @{Were baptized into Christ} (\ebaptisthˆmen eis Christon\). First aorist passive indicative of \baptiz“\. Better, "were baptized unto Christ or in Christ." The translation "into" makes Paul say that the union with Christ was brought to pass by means of baptism, which is not his idea, for Paul was not a sacramentarian. \Eis\ is at bottom the same word as \en\. Baptism is the public proclamation of one's inward spiritual relation to Christ attained before the baptism. See on ¯Galatians:3:27| where it is like putting on an outward garment or uniform. {Into his death} (\eis ton thanaton autou\). Songs:here "unto his death," "in relation to his death," which relation Paul proceeds to explain by the symbolism of the ordinance.

rwp@Romans:6:4 @{We were buried therefore with him by means of baptism unto death} (\sunetaphˆmen oun aut“i dia tou baptismatos eis ton thanaton\). Second aorist passive indicative of \sunthapt“\, old verb to bury together with, in N.T. only here and strkjv@Colossians:2:12|. With associative instrumental case (\aut“i\) and "by means of baptism unto death" as in verse 3|. {In newness of life} (\en kainotˆti z“ˆs\). The picture in baptism points two ways, backwards to Christ's death and burial and to our death to sin (verse 1|), forwards to Christ's resurrection from the dead and to our new life pledged by the coming out of the watery grave to walk on the other side of the baptismal grave (F. B. Meyer). There is the further picture of our own resurrection from the grave. It is a tragedy that Paul's majestic picture here has been so blurred by controversy that some refuse to see it. It should be said also that a symbol is not the reality, but the picture of the reality.

rwp@Romans:6:5 @{For if we have become united with him by the likeness of his death} (\ei gar sumphutoi gegonamen t“i homoi“mati tou thanatou autou\). Condition of the first class, assumed to be true. \Sumphutoi\ is old verbal adjective from \sumphu“\, to grow together. Baptism as a picture of death and burial symbolizes our likeness to Christ in his death. {We shall be also united in the likeness of his resurrection} (\alla kai tˆs anastase“s esometha\). The conclusion to the previous condition introduced by \alla kai\ as often and \toi homoi“mati\ (in the likeness) must be understood before \tˆs anastase“s\ (of his resurrection). Baptism is a picture of the past and of the present and a prophecy of the future, the matchless preacher of the new life in Christ.

rwp@Romans:6:8 @{With Christ} (\sun Christ“i\). As pictured by baptism, the crucifixion with Christ of verse 6|.

rwp@Romans:6:9 @{Dieth no more} (\ouketi apothnˆskei\). "Christ's particular death occurs but once" (Shedd). See strkjv@Hebrews:10:10|. A complete refutation of the "sacrificial" character of the "mass."

rwp@Romans:6:11 @{Reckon ye also yourselves} (\kai humeis logizesthe\). Direct middle imperative of \logizomai\ and complete proof that Paul does not mean that baptism makes one dead to sin and alive to God. That is a spiritual operation "in Christ Jesus" and only pictured by baptism. This is a plea to live up to the ideal of the baptized life.

rwp@Romans:6:12 @{Reign} (\basileuet“\). Present active imperative, "let not sin continue to reign" as it did once (5:12|). {Mortal} (\thnˆtoi\). Verbal adjective from \thnˆsk“\, subject to death. The reign of sin is over with you. Self-indulgence is inconsistent with trust in the vicarious atonement. {That ye should obey} (\eis to hupakouein\). With a view to obeying.

rwp@Romans:6:13 @{Neither present} (\mˆde paristanete\). Present active imperative in prohibition of \paristan“\, late form of \paristˆmi\, to place beside. Stop presenting your members or do not have the habit of doing so, "do not go on putting your members to sin as weapons of unrighteousness." {Instruments} (\hopla\). Old word for tools of any kind for shop or war (John:18:3; strkjv@2Corinthians:6:7; strkjv@10:4; strkjv@Romans:13:12|). Possibly here figure of two armies arrayed against each other (Galatians:5:16-24|), and see \hopla dikaiosunˆs\ below. The two sets of \hopla\ clash. {But present yourselves unto God} (\alla parastˆsate heautous t“i the“i\). First aorist active imperative of \paristˆmi\, same verb, but different tense, do it now and completely. Our "members" (\melˆ\) should be at the call of God "as alive from the dead."

rwp@Romans:6:15 @{What then?} (\ti oun?\). Another turn in the argument about the excess of grace. {Shall we sin?} (\hamartes“men?\). First aorist active deliberative subjunctive of \hamartan“\. "Shall we commit sin" (occasional acts of sin as opposed to the life of sin as raised by \epimen“men tˆi hamartiƒi\ in verse 1|)? {Because} (\hoti\). The same reason as in verse 1| and taken up from the very words in verse 14|. Surely, the objector says, we may take a night off now and then and sin a little bit "since we are under grace."

rwp@Romans:6:16 @{His servants ye are whom ye obey} (\douloi este h“i hupakouete\). Bondservants, slaves of the one whom ye obey, whatever one's profession may be, traitors, spies sometimes they are called. As Paul used the figure to illustrate death to sin and resurrection to new life in Christ and not in sin, so now he uses slavery against the idea of occasional lapses into sin. Loyalty to Christ will not permit occasional crossing over to the other side to Satan's line.

rwp@Romans:6:18 @{Ye became servants of righteousness} (\edoul“thˆte tˆi dikaiosunˆi\). First aorist passive indicative of \doulo“\, to enslave. "Ye were made slaves to righteousness." You have simply changed masters, no longer slaves of sin (set free from that tyrant), but ye are slaves of righteousness. There is no middle ground, no "no man's land" in this war.

rwp@Romans:6:19 @{I speak after the manner of men} (\anthr“pinon leg“\). "I speak a human word." He begs pardon for using "slaving" in connection with righteousness. But it is a good word, especially for our times when self-assertiveness and personal liberty bulk so large in modern speech. See strkjv@3:5; strkjv@Galatians:3:15| where he uses \kata anthr“pon\. {Because of the infirmity of your flesh} (\dia tˆn astheneian tˆs sarkos hum“n\). Because of defective spiritual insight largely due to moral defects also. {Servants to uncleanness} (\doula tˆi akatharsiƒi\). Neuter plural form of \doulos\ to agree with \melˆ\ (members). Patently true in sexual sins, in drunkenness, and all fleshly sins, absolutely slaves like narcotic fiends. {Songs:now} (\hout“s nun\). Now that you are born again in Christ. Paul uses twice again the same verb \paristˆmi\, to present (\parestˆsate, parastˆsate\). {Servants to righteousness} (\doula tˆi dikaiosunˆi\). Repeats the idea of verse 18|. {Unto sanctification} (\eis hagiasmon\). This the goal, the blessed consummation that demands and deserves the new slavery without occasional lapses or sprees (verse 15|). This late word appears only in LXX, N.T., and ecclesiastical writers so far. See on strkjv@1Thessalonians:4:3; strkjv@1Corinthians:1:30|. Paul includes sanctification in his conception of the God-kind (1:17|) of righteousness (both justification, strkjv@1:18-5:21| and sanctification, chapters 6-8|). It is a life process of consecration, not an instantaneous act. Paul shows that we ought to be sanctified (6:1-7:6|) and illustrates the obligation by death (6:1-14|), by slavery (6:15-23|), and by marriage (7:1-6|).

rwp@Romans:7:2 @{The wife that hath a husband} (\hˆ hupandros gunˆ\). Late word, under (in subjection to) a husband. Here only in N.T. {Is bound} (\dedetai\). Perfect passive indicative, stands bound. {By law} (\nom“i\). Instrumental case. {To the husband while he liveth} (\t“i z“nti andri\). "To the living husband," literally. {But if the husband die} (\ean de apothanˆi ho anˆr\). Third class condition, a supposable case (\ean\ and the second aorist active subjunctive). {She is discharged} (\katˆrgˆtai\). Perfect passive indicative of \katarge“\, to make void. She stands free from the law of the husband. Cf. strkjv@6:6|.

rwp@Romans:7:4 @{Ye also were made to the law} (\kai humeis ethanat“thˆte\). First aorist indicative passive of \thanato“\, old verb, to put to death (Matthew:10:21|) or to make to die (extinct) as here and strkjv@Romans:8:13|. The analogy calls for the death of the law, but Paul refuses to say that. He changes the structure and makes them dead to the law as the husband (6:3-6|). The relation of marriage is killed "through the body of Christ" as the "propitiation" (3:25|) for us. Cf. strkjv@Colossians:1:22|. {That we should be joined to another} (\eis to genesthai heter“i\). Purpose clause with \eis to\ and the infinitive. First mention of the saints as wedded to Christ as their Husband occurs in strkjv@1Corinthians:6:13; strkjv@Galatians:4:26|. See further strkjv@Ephesians:5:22-33|. {That we might bring forth fruit unto God} (\hina karpophorˆs“men t“i the“i\). He changes the metaphor to that of the tree used in strkjv@6:22|.

rwp@Romans:7:6 @{But now} (\nuni de\). In the new condition. {Wherein we were holden} (\en h“i kateichometha\). Imperfect passive of \katech“\, picture of our former state (same verb in strkjv@1:18|). {In newness of spirit} (\en kainotˆti pneumatos\). The death to the letter of the law (the old husband) has set us free to the new life in Christ. Songs:Paul has shown again the obligation on us to live for Christ.

rwp@Romans:7:7 @{Is the law sin?} (\ho nomos hamartia?\). A pertinent query in view of what he had said. Some people today oppose all inhibitions and prohibitions because they stimulate violations. That is half-baked thinking. {I had not known sin} (\tˆn hamartian ouk egn“n\). Second aorist indicative of \gin“sk“\, to know. It is a conclusion of a second class condition, determined as unfulfilled. Usually \an\ is used in the conclusion to make it plain that it is second class condition instead of first class, but occasionally it is not employed when it is plain enough without as here (John:16:22,24|). See on ¯Galatians:4:15|. Songs:as to {I had not known coveting} (lust), \epithumian ouk ˆidein\. But all the same the law is not itself sin nor the cause of sin. Men with their sinful natures turn law into an occasion for sinful acts.

rwp@Romans:7:8 @{Finding occasion} (\aphormˆn labousa\). See strkjv@2Corinthians:5:12; strkjv@11:12; strkjv@Galatians:5:13| for \aphormˆn\, a starting place from which to rush into acts of sin, excuses for doing what they want to do. Just so drinking men use the prohibition laws as "occasions" for violating them. {Wrought in me} (\kateirgasato en emoi\). First aorist active middle indicative of the intensive verb \katergazomai\, to work out (to the finish), effective aorist. The command not to lust made me lust more. {Dead} (\nekra\). Inactive, not non-existent. Sin in reality was there in a dormant state.

rwp@Romans:7:10 @{This I found unto death} (\heurethˆ moi--hautˆ eis thanaton\). Literally, "the commandment the one for (meant for) life, this was found for me unto death." First aorist (effective) passive indicative of \heurisk“\, to find, not active as the English has it. It turned out so for me (ethical dative).

rwp@Romans:7:11 @{Beguiled me} (\exˆpatˆsen me\). First aorist active indicative of \exapata“\, old verb, completely (\ex\) made me lose my way (\a\ privative, \pate“\, to walk). See on ¯1Corinthians:3:18; strkjv@2Corinthians:11:3|. Only in Paul in N.T. {Slew me} (\apekteinen\). First aorist active indicative of \apoktein“\, old verb. "Killed me off," made a clean job of it. Sin here is personified as the tempter (Genesis:3:13|).

rwp@Romans:7:13 @{Become death unto me?} (\emoi egeneto thanatos?\). Ethical dative \emoi\ again. New turn to the problem. Admitting the goodness of God's law, did it issue in death for me? Paul repels (\mˆ genoito\) this suggestion. It was sin that (But sin, \alla hˆ hamartia\) "became death for me." {That it might be shown} (\hina phanˆi\). Final clause, \hina\ and second aorist passive subjunctive of \phain“\, to show. The sinfulness of sin is revealed in its violations of God's law. {By working death to me} (\moi katergazomenˆ thanaton\). Present middle participle, as an incidental result. {Might become exceedingly sinful} (\genˆtai kath' huperbolˆn hamart“los\). Second aorist middle subjunctive of \ginomai\ with \hina\ in final clause. On \kath' huperbolˆn\, see on ¯1Corinthians:12:31|. Our _hyperbole_ is the Greek \huperbolˆ\. The excesses of sin reveal its real nature. Only then do some people get their eyes opened.

rwp@Romans:7:23 @{A different law} (\heteron nomon\). For the distinction between \heteros\ and \allos\, see strkjv@Galatians:1:6f|. {Warring against} (\antistrateuomenon\). Rare verb (_Xenophon_) to carry on a campaign against. Only here in N.T. {The law of my mind} (\t“i nom“i tou noos\). The reflective intelligence Paul means by \noos\, "the inward man" of verse 22|. It is this higher self that agrees that the law of God is good (12,16,22|). {Bringing me into captivity} (\aichmal“tizonta\). See on this late and vivid verb for capture and slavery strkjv@Luke:21:24; strkjv@2Corinthians:10:5|. Surely it is a tragic picture drawn by Paul with this outcome, "sold under sin" (14|), "captivity to the law of sin" (23|). The ancient writers (Plato, Ovid, Seneca, Epictetus) describe the same dual struggle in man between his conscience and his deeds.

rwp@Romans:8:7 @{Is not subject} (\ouch hupotassetai\). Present passive indicative of \hupotass“\, late verb, military term for subjection to orders. Present tense here means continued insubordination. {Neither indeed can it be} (\oude gar dunatai\). "For it is not even able to do otherwise." This helpless state of the unregenerate man Paul has shown above apart from Christ. Hope lies in Christ (7:25|) and the Spirit of life (8:2|).

rwp@Romans:8:9 @{Not in the flesh} (\ouk en sarki\). Not sold under sin (7:14|) any more. {But in the spirit} (\alla en pneumati\). Probably, "in the Holy Spirit." It is not Pantheism or Buddhism that Paul here teaches, but the mystical union of the believer with Christ in the Holy Spirit. {If so be that} (\eiper\). "If as is the fact" (cf. strkjv@3:30|). {The Spirit of Christ} (\pneuma Christou\). The same as "the Spirit of God" just before. See also strkjv@Phillipians:1:19; strkjv@1Peter:1:11|. Incidental argument for the Deity of Christ and probably the meaning of strkjv@2Corinthians:3:18| "the Spirit of the Lord." Condition of first class, assumed as true.

rwp@Romans:8:10 @{The body is dead} (\to men s“ma nekron\). Has the seeds of death in it and will die "because of sin." {The spirit is life} (\to de pneuma z“ˆ\). The redeemed human spirit. He uses \z“ˆ\ (life) instead of \z“sa\ (living), "God-begotten, God-sustained life" (Denney), if Christ is in you.

rwp@Romans:8:14 @{Sons of God} (\huioi theou\). In the full sense of this term. In verse 16| we have \tekna theou\ (children of God). Hence no great distinction can be drawn between \huios\ and \teknon\. The truth is that \huios\ is used in various ways in the New Testament. In the highest sense, not true of any one else, Jesus Christ is God's Son (8:3|). But in the widest sense all men are "the offspring" (\genos\) of God as shown in strkjv@Acts:17:28| by Paul. But in the special sense here only those are "sons of God" who are led by the Spirit of God, those born again (the second birth) both Jews and Gentiles, "the sons of Abraham" (\huioi Abraam\, strkjv@Galatians:3:7|), the children of faith.

rwp@Romans:8:16 @{The Spirit himself} (\auto to pneuma\). The grammatical gender of \pneuma\ is neuter as here, but the Greek used also the natural gender as we do exclusively as in strkjv@John:16:13| \ekeinos\ (masculine {he}), \to pneuma\ (neuter). See also strkjv@John:16:26| (\ho--ekeinos\). It is a grave mistake to use the neuter "it" or "itself" when referring to the Holy Spirit. {Beareth witness with our spirit} (\summarturei t“i pneumati hˆm“n\). See on ¯Romans:2:15| for this verb with associative instrumental case. See strkjv@1John:5:10f.| for this double witness.

rwp@Romans:8:17 @{Joint-heirs with Christ} (\sunklˆronomoi Christou\). A late rare double compound, in Philo, an Ephesian inscription of the imperial period (Deissmann, _Light from the Ancient East_, p. 92), papyri of the Byzantine period. See strkjv@8:29| for this idea expanded. Paul is fond of compounds of \sun\, three in this verse (\sunklˆronomoi, sunpasch“men, sundoxasth“men\). The last (first aorist passive subjunctive of \sundoxaz“\ with \hina\ (purpose), late and rare, here only in N.T.

rwp@Romans:8:18 @{To us-ward} (\eis hˆmƒs\). We shall be included in the radiance of the coming glory which will put in the shadow the present sufferings. Precisely the same idiom here with \mellousan doxan\ (aorist passive infinitive of \apokaluphthˆnai\) occurs in strkjv@Galatians:3:23| with \mellousan pistin\, which see.

rwp@Romans:8:20 @{Was subjected} (\hupetagˆ\). Second aorist passive indicative of \hupatass“\ (cf. verse 7|). {To vanity} (\tˆi mataiotˆti\). Dative case. Rare and late word, common in LXX. From \mataios\, empty, vain. strkjv@Ephesians:4:17; strkjv@2Peter:2:18|. {Not of its own will} (\ouch hekousa\). Common adjective, in N.T. only here and strkjv@1Corinthians:9:27|. It was due to the effect of man's sin. {But by reason of him} (\alla dia ton\). Because of God. {In hope that} (\eph' helpidi hoti\). Note the form \helpidi\ rather than the usual \elpidi\ and so \eph'\. \Hoti\ can be causal "because" instead of declarative "that."

rwp@Romans:8:24 @{For by hope were we saved} (\tˆi gar elpidi es“thˆmen\). First aorist passive indicative of \s“z“\. The case of \elpidi\ is not certain, the form being the same for locative, instrumental and dative. Curiously enough either makes good sense in this context: "We were saved in hope, by hope, for hope" (of the redemption of the body).

rwp@Romans:8:26 @{Helpeth our infirmity} (\sunantilambanetai tˆi astheneiƒi hˆm“n\). Present middle indicative of \sunantilambanomai\, late and striking double compound (Diodorus, LXX, Josephus, frequent in inscriptions, Deissmann, _Light, etc._, p. 87), to lend a hand together with, at the same time with one. Only twice in N.T., here and strkjv@Luke:10:40| in Martha's plea for Mary's help. Here beautifully Paul pictures the Holy Spirit taking hold at our side at the very time of our weakness (associative instrumental case) and before too late. {How to pray} (\to ti proseux“metha\). Articular clause object of \oidamen\ (we know) and indirect question with the deliberative aorist middle subjunctive \proseux“metha\, retained in the indirect question. {As we ought} (\katho dei\). "As it is necessary." How true this is of all of us in our praying. {Maketh intercession} (\huperentugchanei\). Present active indicative of late double compound, found only here and in later ecclesiastical writers, but \entugchan“\ occurs in verse 27| (a common verb). It is a picturesque word of rescue by one who "happens on" (\entugchanei\) one who is in trouble and "in his behalf" (\huper\) pleads "with unuttered groanings" (instrumental case) or with "sighs that baffle words" (Denney). This is work of our Helper, the Spirit himself.

rwp@Romans:8:27 @{He that searcheth} (\ho eraun“n\). God (1Samuel:16:7|). {According to the will of God} (\kata theon\). See strkjv@2Corinthians:7:9-11| for this phrase \kata theon\ (according to God). The Holy Spirit is the "other Paraclete" (John:14:16|) who pleads God's cause with us as Christ is our Paraclete with the Father (1John:2:1|). But more is true as here, for the Holy Spirit interprets our prayers to God and "makes intercession for us in accord with God's will."

rwp@Romans:8:29 @{Foreknew} (\proegn“\). Second aorist active indicative of \progin“sk“\, old verb as in strkjv@Acts:26:5|. See strkjv@Psalms:1:6| (LXX) and strkjv@Matthew:7:23|. This fore-knowledge and choice is placed in eternity in strkjv@Ephesians:1:4|. {He foreordained} (\pro“risen\). First aorist active indicative of \prooriz“\, late verb to appoint beforehand as in strkjv@Acts:4:28; strkjv@1Corinthians:2:7|. Another compound with \pro-\ (for eternity). {Conformed to the image} (\summorphous tˆs eikonos\). Late adjective from \sun\ and \morphˆ\ and so an inward and not merely superficial conformity. \Eik“n\ is used of Christ as the very image of the Father (2Corinthians:4:4; strkjv@Colossians:1:15|). See strkjv@Phillipians:2:6f.| for \morphˆ\. Here we have both \morphˆ\ and \eik“n\ to express the gradual change in us till we acquire the likeness of Christ the Son of God so that we ourselves shall ultimately have the family likeness of sons of God. Glorious destiny. {That he might be} (\eis to einai auton\). Common idiom for purpose. {First born among many brethren} (\pr“totokon en pollois adelphois\). Christ is "first born" of all creation (Colossians:1:15|), but here he is "first born from the dead" (Colossians:1:18|), the Eldest Brother in this family of God's sons, though "Son" in a sense not true of us.

rwp@Romans:8:30 @{Called} (\ekalesen\) {--Justified} (\edikai“sen\) {--Glorified} (\edoxasen\). All first aorist active indicatives of common verbs (\kale“, dikaio“, doxaz“\). But the glorification is stated as already consummated (constative aorists, all of them), though still in the future in the fullest sense. "The step implied in \edoxasen\ is both complete and certain in the Divine counsels" (Sanday and Headlam).

rwp@Romans:8:32 @{He that} (\hos ge\). "Who as much as this" (\ge\ here magnifying the deed, intensive particle). {Spared not} (\ouk epheisato\). First aorist middle of \pheidomai\, old verb used about the offering of Isaac in strkjv@Genesis:22:16|. See strkjv@Acts:20:29|. {Also with him} (\kai sun aut“i\). The gift of "his own son" is the promise and the pledge of the all things for good of verse 28|. Christ is all and carries all with him.

rwp@Romans:8:35 @{Shall separate} (\ch“risei\). Future active of old verb \choriz“\ from adverb \ch“ris\ and that from \ch“ra\, space. Can any one put a distance between Christ's love and us (objective genitive)? Can any one lead Christ to cease loving us? Such things do happen between husband and wife, alas. Paul changes the figure from "who" (\tis\) to "what" (\ti\). The items mentioned will not make Christ love us less. Paul here glories in tribulations as in strkjv@5:3ff|.

rwp@Romans:8:39 @{To separate us} (\hˆmƒs ch“risai\). Aorist active infinitive of \choriz“\ (same verb as in 35|). God's love is victor over all possible foes, "God's love that is in Christ Jesus." Paul has reached the mountain top. He has really completed his great argument concerning the God-kind of righteousness save for its bearing on some special problems. The first of these concerns the fact that the Jews (God's chosen people) have so largely rejected the gospel (chapters 9-11|).

rwp@Romans:9:1 @{In Christ} (\en Christ“i\). Paul really takes a triple oath here so strongly is he stirred. He makes a positive affirmation in Christ, a negative one (not lying), the appeal to his conscience as co-witness (\sunmarturousˆs\, genitive absolute as in strkjv@2:15| which see) "in the Holy Spirit."

rwp@Romans:9:2 @{Sorrow} (\lupˆ\). Because the Jews were rejecting Christ the Messiah. "We may compare the grief of a Jew writing after the fall of Jerusalem" (Sanday and Headlam). {Unceasing pain in my heart} (\adialeiptos odunˆ tˆi kardiƒi\). Like _angina pectoris_. \Odunˆ\ is old word for consuming grief, in N.T. only here and and strkjv@1Timothy:6:10|. {Unceasing} (\adialeiptos\). Late and rare adjective (in an inscription 1 cent. B.C.), in N.T. only here and strkjv@2Timothy:1:3|. Two rare words together and both here only in N.T. and I and II Timothy (some small argument for the Pauline authorship of the Pastoral Epistles).

rwp@Romans:9:3 @{I could wish} (\ˆuchomˆn\). Idiomatic imperfect, "I was on the point of wishing." We can see that \euchomai\ (I do wish) would be wrong to say. \An ˆuchomˆn\ would mean that he does not wish (conclusion of second class condition). \An ˆuchomˆn\ would be conclusion of fourth class condition and too remote. He is shut up to the imperfect indicative (Robertson, _Grammar_, p. 886). {Anathema} (\anathema\). See for this word as distinct from \anathˆma\ (offering) strkjv@1Corinthians:12:3; strkjv@Galatians:1:8f.| {I myself} (\autos eg“\). Nominative with the infinitive \einai\ and agreeing with subject of \ˆuchomˆn\. {According to the flesh} (\kata sarka\). As distinguished from Paul's Christian brethren.

rwp@Romans:9:5 @{Of whom} (\ex h“n\). Fourth relative clause and here with \ex\ and the ablative. {Christ} (\ho Christos\). The Messiah. {As concerning the flesh} (\to kata sarka\). Accusative of general reference, "as to the according to the flesh." Paul limits the descent of Jesus from the Jews to his human side as he did in strkjv@1:3f|. {Who is over all, God blessed for ever} (\ho on epi pant“n theos eulogˆtos\). A clear statement of the deity of Christ following the remark about his humanity. This is the natural and the obvious way of punctuating the sentence. To make a full stop after \sarka\ (or colon) and start a new sentence for the doxology is very abrupt and awkward. See strkjv@Acts:20:28; strkjv@Titus:2:13| for Paul's use of \theos\ applied to Jesus Christ.

rwp@Romans:9:8 @{The children of the promise} (\ta tekna tˆs epaggelias\). Not through Ishmael, but through Isaac. Only the children of the promise are "children of God" (\tekna tou theou\) in the full sense. He is not speaking of Christians here, but simply showing that the privileges of the Jews were not due to their physical descent from Abraham. Cf. strkjv@Luke:3:8|.

rwp@Romans:9:11 @{The children being not yet born} (\mˆp“ gennˆthent“n\). Genitive absolute with first aorist passive participle of \genna“\, to beget, to be born, though no word for children nor even the pronoun \aut“n\ (they). {Neither having done anything good or bad} (\mˆde praxant“n ti agathon ˆ phaulon\). Genitive absolute again with first active participle of \prass“\. On \phaulon\, see strkjv@2Corinthians:5:10|. {The purpose of God} (\hˆ prothesis tou theou\). See strkjv@8:28| for \prothesis\. {According to election} (\kat' eklogˆn\). Old word from \ekleg“\, to select, to choose out. See strkjv@1Thessalonians:1:4|. Here it is the purpose (\prothesis\) of God which has worked according to the principles of election. {Not of works} (\ouk ex erg“n\). Not of merit.

rwp@Romans:9:13 @Paul quotes strkjv@Malachi:1:2f|. {But Esau I hated} (\ton de Esau emisˆsa\). This language sounds a bit harsh to us. It is possible that the word \mise“\ did not always carry the full force of what we mean by "hate." See strkjv@Matthew:6:24| where these very verbs (\mise“\ and \agapa“\) are contrasted. Songs:also in strkjv@Luke:14:26| about "hating" (\mise“\) one's father and mother if coming between one and Christ. Songs:in strkjv@John:12:25| about "hating" one's life. There is no doubt about God's preference for Jacob and rejection of Esau, but in spite of Sanday and Headlam one hesitates to read into these words here the intense hatred that has always existed between the descendants of Jacob and of Esau.

rwp@Romans:9:17 @{To Pharaoh} (\t“i Phara“\). There is a national election as seen in verses 7-13|, but here Paul deals with the election of individuals. He "lays down the principle that God's grace does not necessarily depend upon anything but God's will" (Sanday and Headlam). He quotes strkjv@Exodus:9:16|. {Might be published} (\diaggelˆi\). Second aorist passive subjunctive of \diaggell“\.

rwp@Romans:9:19 @{Why doth he still find fault?} (\ti eti memphetai?\). Old verb, to blame. In N.T. only here and strkjv@Hebrews:8:8|. Paul's imaginary objector picks up the admission that God hardened Pharaoh's heart. "Still" (\eti\) argues for a change of condition since that is true. {Withstandeth his will} (\t“i boulˆmati autou anthestˆken\). Perfect active indicative of \anthistˆmi\, old verb, maintains a stand (the perfect tense). Many have attempted to resist God's will (\boulˆma\, deliberate purpose, in N.T. only here and strkjv@Acts:27:43; strkjv@1Peter:4:3|). Elsewhere \thelˆma\ (Matthew:6:10|).

rwp@Romans:9:20 @{Nay, but, O man, who art thou?} (\O anthr“pe, men oun ge su tis ei?\). "O man, but surely thou who art thou?" Unusual and emphatic order of the words, prolepsis of \su\ (thou) before \tis\ (who) and \men oun ge\ (triple particle, \men\, indeed, \oun\, therefore, \ge\, at least) at the beginning of clause as in strkjv@Romans:10:18; strkjv@Phillipians:3:8| contrary to ancient idiom, but so in papyri. {That repliest} (\ho antapokrinomenos\). Present middle articular participle of double compound verb \antapokrinomai\, to answer to one's face (\anti-\) late and vivid combination, also in strkjv@Luke:14:6|, nowhere else in N.T., but in LXX. {The thing formed} (\to plasma\). Old word (Plato, Aristophanes) from \plass“\, to mould, as with clay or wax, from which the aorist active participle used here (\t“i plasanti\) comes. Paul quotes these words from strkjv@Isaiah:29:16| verbatim. It is a familiar idea in the Old Testament, the absolute power of God as Creator like the potter's use of clay (Isaiah:44:8; strkjv@45:8-10; strkjv@Jeremiah:18:6|). \Mˆ\ expects a negative answer. {Why didst thou make me thus?} (\ti me epoiˆsas hout“s?\). The original words in Isaiah dealt with the nation, but Paul applies them to individuals. This question does not raise the problem of the origin of sin for the objector does not blame God for that but why God has used us as he has, made some vessels out of the clay for this purpose, some for that. Observe "thus" (\hout“s\). The potter takes the clay as he finds it, but uses it as he wishes.

rwp@Romans:9:22 @{Willing} (\thel“n\). Concessive use of the participle, "although willing," not causal, "because willing" as is shown by "with much long-suffering" (\en pollˆi makrothumiƒi\, in much long-suffering). {His power} (\to dunaton autou\). Neuter singular of the verbal adjective rather than the substantive \dunamin\. {Endured} (\ˆnegken\). Constative second aorist active indicative of the old defective verb \pher“\, to bear. {Vessels of wrath} (\skeuˆ orgˆs\). The words occur in strkjv@Jeremiah:50:25| (LXX strkjv@Jeremiah:27:25|), but not in the sense here (objective genitive like \tekna orgˆs\, strkjv@Ephesians:2:3|, the objects of God's wrath). {Fitted} (\katˆrtismena\). Perfect passive participle of \katartiz“\, old verb to equip (see strkjv@Matthew:4:21; strkjv@2Corinthians:13:11|), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from strkjv@1Thessalonians:2:15f|. {Unto destruction} (\eis ap“leian\). Endless perdition (Matthew:7:13; strkjv@2Thessalonians:2:3; strkjv@Phillipians:3:19|), not annihilation.

rwp@Romans:9:23 @{Vessels of mercy} (\skeuˆ eleous\). Objective genitive like \skeuˆ orgˆs\. {Afore prepared} (\proˆtoimasen\). First aorist active indicative of \proetoimaz“\, old verb to make ready (from \hetoimos\, ready) and \pro\, before, in N.T. only here and strkjv@Ephesians:2:10|. But same idea in strkjv@Romans:8:28-30|.

rwp@Romans:9:29 @{Hath said before} (\proeirˆken\). Perfect active indicative of \proeipon\ (defective verb). Stands on record in strkjv@Isaiah:1:9|. {Had left} (\egkatelipen\). Second aorist active indicative of old verb \egkataleip“\, to leave behind. Condition of second class, determined as unfulfilled, with \an egenˆthˆmen\ and \an h“moi“thˆmen\ as the conclusions (both first aorist passives of \ginomai\ and \homoio“\, common verbs). {A seed} (\sperma\). The remnant of verse 27|.

rwp@Romans:9:30 @{Attained} (\katelaben\). Second aorist active indicative of \katalamban“\, old verb, to grasp, to seize, to overtake (carrying out the figure in \di“k“\ (to pursue). It was a curious paradox. {Which is of faith} (\tˆn ek piste“s\). As Paul has repeatedly shown, the only way to get the God-kind of righteousness.

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

rwp@Romans:9:32 @We must supply the omitted verb \edi“xa\ (pursued) from verse 31|. That explains the rest. {They stumbled at the stone of stumbling} (\prosekopsan t“i lith“i tou proskommatos\). The quotation is from strkjv@Isaiah:8:14|. \Proskopt“\ means to cut (\kopt“\) against (\pros\) as in strkjv@Matthew:4:6; strkjv@John:11:9f|. The Jews found Christ a \skandalon\ (1Corinthians:1:23|).

rwp@Romans:9:33 @Paul repeats the phrase just used in the whole quotation from strkjv@Isaiah:8:14| with the same idea in "a rock of offence" (\petran skandalou\, "a rock of snare," a rock which the Jews made a cause of stumbling). The rest of the verse is quoted from strkjv@Isaiah:28:16|. However, the Hebrew means "shall not make haste" rather than "shall not be put to shame." In strkjv@1Peter:2:8| we have the same use of these Scriptures about Christ. Either Peter had read Romans or both Paul and Peter had a copy of Christian _Testimonia_ like Cyprian's later.

rwp@Romans:10:1 @{Desire} (\eudokia\). No papyri examples of this word, though \eudokˆsis\ occurs, only in LXX and N.T., but no example for "desire" unless this is one, though the verb \eudoke“\ is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew:11:26; strkjv@2Thessalonians:1:11; strkjv@Phillipians:1:15; strkjv@2:13; strkjv@Ephesians:1:5,9|). {Supplication} (\deˆsis\). Late word from \deomai\, to want, to beg, to pray. In the papyri. See strkjv@Luke:1:13|. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews "that they may be saved" (\eis s“tˆrian\), literally "unto salvation." Clearly Paul did not feel that the case was hopeless for them in spite of their conduct. Bengel says: _Non orasset Paul si absolute reprobati essent_ (Paul would not have prayed if they had been absolutely reprobate). Paul leaves God's problem to him and pours out his prayer for the Jews in accordance with his strong words in strkjv@9:1-5|.

rwp@Romans:10:2 @{A zeal for God} (\zˆlon theou\). Objective genitive like strkjv@Phillipians:3:9|, "through faith in Christ" (\dia piste“s Christou\). {But not according to knowledge} (\all' ou kat' epign“sin\). They had knowledge of God and so were superior to the Gentiles in privilege (2:9-11|), but they sought God in an external way by rules and rites and missed him (9:30-33|). They became zealous for the letter and the form instead of for God himself.

rwp@Romans:10:3 @{Being ignorant of God's righteousness} (\agnoountes tˆn tou theou dikaiosunˆn\). A blunt thing to say, but true as Paul has shown in strkjv@2:1-3:20|. They did not understand the God-kind of righteousness by faith (1:17|). They misconceived it (2:4|). {They did not subject themselves} (\ouch hupetagˆsan\). Second aorist passive indicative of \hupotass“\, common _Koin‚_ verb, to put oneself under orders, to obey, here the passive in sense of the middle (James:4:7|) like \apekrithˆn\, I answered.

rwp@Romans:10:4 @{The end of the law} (\telos nomou\). Christ put a stop to the law as a means of salvation (6:14; strkjv@9:31; strkjv@Ephesians:2:15; strkjv@Colossians:2:14|) as in strkjv@Luke:16:16|. Christ is the goal or aim of the law (Gal strkjv@3:24|). Christ is the fulfilment of the law (Matthew:5:17; strkjv@Romans:13:10; strkjv@1Timothy:1:5|). But here (Denney) Paul's main idea is that Christ ended the law as a method of salvation for "every one that believeth" whether Jew or Gentile. Christ wrote _finis_ on law as a means of grace.

rwp@Romans:10:6 @{Saith thus} (\hout“s legei\). Paul personifies "the from faith righteousness" (\hˆ ek piste“s dikaiosunˆ\). A free reproduction from strkjv@Deuteronomy:30:11-14|. Paul takes various phrases from the LXX and uses them for "his inspired conviction and experiences of the gospel" (Denney). He does not quote Moses as saying this or meaning this. {Say not in thy heart} (\mˆ eipˆis en tˆi kardiƒi sou\). Second aorist active subjunctive with \mˆ\ like strkjv@Deuteronomy:8:17|. To say in the heart is to think (Matthew:3:9|). {That is, to bring Christ down} (\tout' estin Christon katagagein\). Second aorist active infinitive of the common verb \katag“\, to bring or lead down. It is dependent on the preceding verb \anabˆsetai\ (shall ascend). \Tout' estin\ (that is) is what is called _Midrash_ or interpretation as in strkjv@9:8|. It occurs three times here (verses 6-8|). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ.

rwp@Romans:10:7 @{Into the abyss} (\eis tˆn abusson\). See strkjv@Luke:8:31| for this old Greek word (\a\ privative and \bussos\) bottomless like sea (Psalms:106:26|), our abyss. In strkjv@Revelation:9:1| it is the place of torment. Paul seems to refer to Hades or Sheol (Acts:2:27,31|), the other world to which Christ went after death. {To bring Christ up} (\Christon anagagein\). Second aorist active infinitive of \anag“\ and dependent on \katabˆsetai\ (shall descend). Christ has already risen from the dead. The deity and resurrection of Christ are precisely the two chief points of attack today on the part of sceptics.

rwp@Romans:10:17 @{By the word of Christ} (\dia rˆmatos Christou\). "By the word about Christ" (objective genitive).

rwp@Romans:10:20 @{Is very bold} (\apotolmƒi\). Present active indicative of \apotolma“\, old word, to assume boldness (\apo\, off) and only here in N.T. Isaiah "breaks out boldly" (Gifford). Paul cites strkjv@Isaiah:65:1| in support of his own courage against the prejudice of the Jews. See strkjv@9:30-33| for illustration of this point. {I was found} (\heurethˆn\). First aorist passive indicative of \heurisk“\.

rwp@Romans:10:21 @{All the day long} (\holˆn tˆn hˆmeran\). Accusative of extent of time. He quotes strkjv@Isaiah:65:2|. {Did I spread out} (\exepetasa\). First aorist active indicative of \ekpetannumi\, old verb, to stretch out, bold metaphor, only here in N.T. {Unto a disobedient and a gainsaying people} (\pros laon apeithounta kai antilegonta\). "Unto a people disobeying and talking back." The two things usually go together. Contrary and contradictory (Luke:13:34f.|).

rwp@Romans:11:1 @{I say then} (\leg“ oun\). As in verse 11|. \Oun\ looks back to strkjv@9:16-33| and strkjv@10:19-21|. {Did God cast off?} (\mˆ ap“sato ho theos?\). An indignant negative answer is called for by \mˆ\ and emphasized by \mˆ genoito\ (God forbid). Paul refers to the promise in the O.T. made three times: strkjv@1Samuel:12:22; strkjv@Psalms:94:14| (Psalms:93:14| LXX); strkjv@Psalms:94:4|. First aorist middle indicative (without augment) of \ap“the“\, to push away, to repel, middle, to push away from one as in strkjv@Acts:7:27|. {For I also} (\kai gar eg“\). Proof that not all the Jews have rejected Christ. See strkjv@Phillipians:3:5| for more of Paul's pedigree.

rwp@Romans:11:3 @{They have digged down} (\kateskapsan\). First aorist active indicative of \kataskapt“\, to dig under or down. Old verb, here only in N.T. (critical text). LXX has \katheilan\ "pulled down." Paul has reversed the order of the LXX of strkjv@1Kings:19:10,14,18|. {Altars} (\thusiastˆria\). Late word (LXX, Philo, Josephus, N.T. eccl. writers) from \thusiaz“\, to sacrifice. See strkjv@Acts:17:23|. {And I am left alone} (\kag“ hupeleiphthˆn monos\). First aorist passive indicative of \hupoleip“\, old word, to leave under or behind, here only in N.T. Elijah's mood was that of utter dejection in his flight from Jezebel. {Life} (\psuchˆn\). It is not possible to draw a clear distinction between \psuchˆ\ (soul) and \pneuma\ (spirit). \Psuchˆ\ is from \psuch“\, to breathe or blow, \pneuma\ from \pne“\, to blow. Both are used for the personality and for the immortal part of man. Paul is usually dichotomous in his language, but sometimes trichotomous in a popular sense. We cannot hold Paul's terms to our modern psychological distinctions.

rwp@Romans:11:7 @{What then?} (\ti oun?\). Since God did not push Israel away (verse 1|), what is true? {The election} (\hˆ eklogˆ\). Abstract for concrete (the elect). {Obtained} (\epetuchen\). Second aorist active indicative of \epitugchan“\, old verb, to hit upon, only here in Paul. See strkjv@9:30-33| for the failure of the Jews. {Were hardened} (\ep“r“thˆsan\). First aorist passive indicative of \p“ro“\, late verb, to cover with thick skin (\p“ros\). See on strkjv@2Corinthians:3:14; strkjv@Mark:3:5|.

rwp@Romans:11:10 @{Let their eyes be darkened} (\skotisthˆt“san hoi ophthalmoi aut“n\). First aorist passive imperative of \skotiz“\, to darken. A terrible imprecation. {That they may not see} (\tou mˆ blepein\). Repeated from verse 8|. {Bow down} (\sunkampson\). First aorist active imperative of \sunkampt“\, old verb, to bend together as of captives whose backs (\n“ton\, another old word, only here in N.T.) were bent under burdens. Only here in N.T.

rwp@Romans:11:11 @{Did they stumble that they might fall?} (\mˆ eptaisan hina pes“sin?\). Negative answer expected by \mˆ\ as in verse 1|. First aorist active indicative of \ptai“\, old verb, to stumble, only here in Paul (see strkjv@James:3:2|), suggested perhaps by \skandalon\ in verse 9|. If \hina\ is final, then we must add "merely" to the idea, "merely that they might fall" or make a sharp distinction between \ptai“\, to stumble, and \pipt“\, to fall, and take \pes“sin\ as effective aorist active subjunctive to fall completely and for good. \Hina\, as we know, can be either final, sub-final, or even result. See strkjv@1Thessalonians:5:4; strkjv@1Corinthians:7:29; strkjv@Galatians:5:17|. Paul rejects this query in verse 11| as vehemently as he did that in verse 1|. {By their fall} (\t“i aut“n parapt“mati\). Instrumental case. For the word, a falling aside or a false step from \parapipt“\, see strkjv@5:15-20|. {Is come}. No verb in the Greek, but \ginetai\ or \gegonen\ is understood. {For to provoke them to jealousy} (\eis to parazˆl“sai\). Purpose expressed by \eis\ and the articular infinitive, first aorist active, of \parazˆlo“\, for which verb see strkjv@1Corinthians:10:22|. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts:13:45ff.; strkjv@28:28|, etc.). {The riches of the world} (\ploutos kosmou\). See strkjv@10:12|. {Their loss} (\to hˆttˆma aut“n\). Songs:perhaps in strkjv@1Corinthians:6:7|, but in strkjv@Isaiah:31:8| defeat is the idea. Perhaps so here. {Fulness} (\plˆr“ma\). Perhaps "completion," though the word from \plˆro“\, to fill, has a variety of senses, that with which anything is filled (1Corinthians:10:26,28|), that which is filled (Ephesians:1:23|). {How much more?} (\pos“i mallon\). Argument _a fortiori_ as in verse 24|. Verse 25| illustrates the point.

rwp@Romans:11:13 @{To you that are Gentiles} (\humin tois ethnesin\). "To you the Gentiles." He has a serious word to say to them. {Inasmuch then} (\eph' hoson men oun\). Not temporal, _quamdiu_, "so long as" (Matthew:9:15|), but qualitative _quatenus_ "in so far then as" (Matthew:25:40|). {I glorify my ministry} (\tˆn diakonian mou doxaz“\). As apostle to the Gentiles (\ethn“n apostolos\, objective genitive). Would that every minister of Christ glorified his ministry. {If by any means} (\ei p“s\). This use of \ei\ with purpose or aim is a kind of indirect discourse. {I may provoke} (\parazˆl“s“\). Either future active indicative or first aorist active subjunctive, see same uncertainty in strkjv@Phillipians:3:10| \katantˆs“\, but in strkjv@3:11| \katalab“\ after \ei\ is subjunctive. The future indicative is clear in strkjv@Romans:1:10| and the optative in strkjv@Acts:27:12|. Doubtful whether future indicative or aorist subjunctive also in \s“s“\ (save).

rwp@Romans:11:17 @{Branches} (\klad“n\). From \kla“\, to break. {Were broken off} (\exeklasthˆsan\). First aorist passive indicative of \ekkla“\. Play on the word \klados\ (branch) and \ekkla“\, to break off. Condition of first class, assumed as true. Some of the individual Jews (natural Israel) were broken off the stock of the tree (spiritual Israel). {And thou} (\kai su\). An individual Gentile. {Being a wild olive} (\agrielaios “n\). This word, used by Aristotle, occurs in an inscription. Ramsay (_Pauline Studies_, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in verse 24| Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was "contrary to nature" (\para phusin\). {Wast grafted in} (\enekentristhˆs\). First aorist passive indicative of \enkentriz“\, to cut in, to graft, used by Aristotle. Belongs "to the higher _Koin‚_" (literary _Koin‚_) according to Milligan. {Partaker} (\sunkoin“nos\). Co-partner. {Fatness} (\piotˆtos\). Old word from \pi“n\ (fat), only here in N.T. Note three genitives here "of the root of the fatness of the olive."

rwp@Romans:11:19 @{Thou wilt say then} (\ereis oun\). A presumptuous Gentile speaks. {That I might be grafted in} (\hina eg“ enkentristh“\). Purpose clause with \hina\ and first aorist passive subjunctive. He shows contempt for the cast-off Jews.

rwp@Romans:11:20 @{Well} (\kal“s\). Perhaps ironical, though Paul may simply admit the statement (cf. strkjv@Mark:12:32|) and show the Gentile his real situation. {By unbelief} (\tˆi apistiƒi\) {--by faith} (\pistei\). Instrumental case with both contrasted words (by unbelief, by belief).

rwp@Romans:11:21 @{Be not highminded} (\mˆ hupsˆla phronei\). "Stop thinking high (proud) thoughts." {Of God spared not} (\ei gar ho theos ouk epheisato\). It is not \ei mˆ\ (unless), but the \ouk\ negatives the verb \epheisato\ (first aorist middle indicative of \pheidomai\, to spare. Condition of first class.

rwp@Romans:11:23 @{If they continue not in their unbelief} (\ean mˆ epimen“si tˆi apistiƒi\). Third class condition with the same verb used in verse 22| of the Gentile. Locative case of \apistiƒi\ here (same form as the instrumental in verse 20|). {For God is able} (\dunatos gar estin ho theos\). See this use of \dunatos estin\ in strkjv@4:21| rather than \dunatai\. This is the \crux\ of the whole matter. God is able.

rwp@Romans:11:24 @{Contrary to nature} (\para phusin\). This is the gist of the argument, the power of God to do what is contrary to natural processes. He put the wild olive (Gentile) into the good olive tree (the spiritual Israel) and made the wild olive (contrary to nature) become the good olive (\kallielaios\, the garden olive, \kallos\ and \elaia\ in Aristotle and a papyrus). {Into their own olive tree} (\tˆi idiƒi elaiƒi\). Dative case. Another argument _a fortiori_, "how much more" (\poll“i mallon\). God can graft the natural Israel back upon the spiritual Israel, if they become willing.

rwp@Romans:11:25 @{This mystery} (\to mustˆrion touto\). Not in the pagan sense of an esoteric doctrine for the initiated (from \mue“\, to blink, to wink), unknown secrets (2Thessalonians:2:7|), or like the mystery religions of the time, but the revealed will of God now made known to all (1Corinthians:2:1,7; strkjv@4:1|) which includes Gentiles also (Romans:16:25; strkjv@Colossians:1:26f.; strkjv@Ephesians:3:3f.|) and so far superior to man's wisdom (Colossians:2:2; strkjv@4:13; strkjv@Ephesians:3:9; strkjv@5:32; strkjv@6:19; strkjv@Matthew:13:11; strkjv@Mark:4:11|). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. "In early ecclesiastical Latin \mustˆrion\ was rendered by _sacramentum_, which in classical Latin means _the military oath_. The explanation of the word _sacrament_, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to \mustˆrion\ and not to _sacramentum_ in the classical sense" (Vincent). {Wise in your own conceits} (\en heautois phronimoi\). "Wise in yourselves." Some MSS. read \par' heautois\ (by yourselves). Negative purpose here (\hina mˆ ˆte\), to prevent self-conceit on the part of the Gentiles who have believed. They had no merit in themselves {A hardening} (\p“r“sis\). Late word from \p“ro“\ (11:7|). Occurs in Hippocrates as a medical term, only here in N.T. save strkjv@Mark:3:5; strkjv@Ephesians:4:18|. It means obtuseness of intellectual discernment, mental dulness. {In part} (\apo merous\). Goes with the verb \gegonen\ (has happened in part). For \apo merous\, see strkjv@2Corinthians:1:14; strkjv@2:5; strkjv@Romans:15:24|; for \ana meros\, see strkjv@1Corinthians:14:27|; for \ek merous\, see strkjv@1Corinthians:12:27; strkjv@13:9|; for \kata meros\, see strkjv@Hebrews:9:5|; for \meros ti\ (adverbial accusative) partly see strkjv@1Corinthians:11:18|. Paul refuses to believe that no more Jews will be saved. {Until the fulness of the Gentiles be come in} (\achri hou to plˆr“ma t“n ethn“n eiselthˆi\). Temporal clause with \achri hou\ (until which time) and the second aorist active subjunctive of \eiserchomai\, to come in (Matthew:7:13,21|). {For fulness of the Gentiles} (\to plˆr“ma t“n ethn“n\) see on verse ¯12|, the complement of the Gentiles.

rwp@Romans:11:27 @{My covenant} (\hˆ par' emou diathˆkˆ\). "The from me covenant," "my side of the covenant I have made with them" (Sanday and Headlam). Cf. strkjv@Jeremiah:31:31ff|. Not a political deliverance, but a religious and ethical one. {When I shall take away} (\hotan aphel“mai\). Second aorist middle subjunctive of \aphaire“\, old and common verb, to take away.

rwp@Romans:11:28 @{As touching the gospel} (\kata to euaggelion\). "According to (\kata\ with the accusative) the gospel" as Paul has shown in verses 11-24|, the gospel order as it has developed. {Enemies} (\echthroi\). Treated as enemies (of God), in passive sense, because of their rejection of Christ (verse 10|), just as \agapˆtoi\ (beloved) is passive. {As touching the election} (\kata tˆn eklogˆn\). "According to the election" (the principle of election, not as in verses 5f.| the elect or abstract for concrete). {For the fathers' sake} (\dia tous pateras\). As in strkjv@9:4; strkjv@11:16f|.

rwp@Romans:11:30 @{Ye in time past} (\humeis pote\). Ye Gentiles (1:18-32|). {Were disobedient} (\epeithˆsate\). First aorist active indicative of \apeithe“\, to disbelieve and then to disobey. "Ye once upon a time disobeyed God." {By their disobedience} (\tˆi tout“n apeithiƒi\). Instrumental case, "by the disobedience of these" (Jews). Note "now" (\nun\) three times in this sentence.

rwp@Romans:11:31 @{By the mercy shown to you} (\t“i humeter“i eleei\). Objective sense of \humeteros\ (possessive pronoun, your). Proleptic position also for the words go with \eleˆth“sin\ (first aorist passive subjunctive of \elee“\, from \eleos\ with \hina\, purpose clause). God's purpose is for the Jews to receive a blessing yet.

rwp@Romans:11:32 @{Hath shut up} (\sunekleisen\). First aorist active indicative of \sunklei“\, to shut together like a net (Luke:5:6|). See strkjv@Galatians:3:22| for this word with \hupo hamartian\ (under sin). This is a resultant (effective) aorist because of the disbelief and disobedience of both Gentile (1:17-32|) and Jew (2:1-3:20|). {All} (\tous pantas\). "The all" (both Gentiles and Jews). {That he might have mercy} (\hina--eleˆsˆi\). Purpose with \hina\ and aorist active subjunctive. No merit in anyone, but all of grace. "The all" again, who receive God's mercy, not that "all" men are saved.

rwp@Romans:11:34 @{Who hath known?} (\tis egn“?\). Second aorist active indicative of \gin“sk“\, a timeless aorist, did know, does know, will know. Quotation from strkjv@Isaiah:40:13|. Quoted already in strkjv@1Corinthians:2:16|. {Counsellor} (\sumboulos\). Old word from \sun\ and \boulˆ\. Only here in N.T. {His} (\autou\). Objective genitive, counsellor to him (God). Some men seem to feel competent for the job.

rwp@Romans:11:35 @{First driven to him} (\proed“ken aut“i\). First aorist active indicative of \prodid“mi\, to give beforehand or first. Old verb, here alone in N.T. From strkjv@Job:41:11|, but not like the LXX, Paul's own translation. {Shall be recompensed} (\antapodothˆsetai\). First future passive of double compound \antapodid“mi\, to pay back (both \anti\ and \apo\), old word in good sense, as here and strkjv@Luke:14:14; strkjv@1Thessalonians:3:9| and in bad sense as strkjv@2Thessalonians:1:6; strkjv@Romans:12:19|.

rwp@Romans:11:36 @{Of him} (\ex autou\), {through him} (\di' autou\), {unto him} (\eis auton\). By these three prepositions Paul ascribes the universe (\ta panta\) with all the phenomena concerning creation, redemption, providence to God as the {Source} (\ex\), the {Agent} (\di\), the {Goal} (\eis\). {For ever} (\eis tous ai“nas\). "For the ages." Alford terms this doxology in verses 33-36| "the sublimest apostrophe existing even in the pages of inspiration itself."

rwp@Romans:12:1 @{Therefore} (\oun\). This inferential participle gathers up all the great argument of chapters 1-11|. Now Paul turns to exhortation (\parakal“\), "I beseech you." {By the mercies} (\dia t“n oiktirm“n\). "By means of the mercies of God" as shown in his argument and in our lives. See strkjv@2Corinthians:1:3| for "the Father of mercies." {To present} (\parastˆsai\). First aorist active infinitive of \paristˆmi\, for which verb see strkjv@6:13|, a technical term for offering a sacrifice (Josephus, _Ant_. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke:2:22|), of the Christian presenting himself (Romans:6:13|), of God presenting the saved (Ephesians:5:27|), of Christ presenting the church (Colossians:1:28|). {Bodies} (\s“mata\). Songs:literally as in strkjv@6:13,19; strkjv@2Corinthians:5:10| and in contrast with \nous\ (mind) in verse 2|. {A living sacrifice} (\thusian z“san\). In contrast with the Levitical sacrifices of slain animals. Cf. strkjv@6:8,11,13|. Not a propitiatory sacrifice, but one of praise. {Acceptable} (\euareston\). "Well-pleasing." See on ¯2Corinthians:5:9|. {Which is your reasonable service} (\tˆn logikˆn hum“n latreian\). "Your rational (spiritual) service (worship)." For \latreia\, see on ¯9:4|. \Logikos\ is from \logos\, reason. The phrase means here "worship rendered by the reason (or soul)." Old word, in N.T. only here and strkjv@1Peter:2:2| \to logikon gala\ (not logical milk, but the milk nourishing the soul).

rwp@Romans:12:2 @{Be not fashioned} (\mˆ sunschˆmatizesthe\). Present passive imperative with \mˆ\, stop being fashioned or do not have the habit of being fashioned. Late Greek verb \suschˆmatiz“\, to conform to another's pattern (1Corinthians:7:31; strkjv@Phillipians:2:7f.|). In N.T. only here and strkjv@1Peter:1:14|. {According to this world} (\t“i ai“ni tout“i\). Associative instrumental case. Do not take this age as your fashion plate. {Be ye transformed} (\metamorphousthe\). Present passive imperative of \metamorpho“\, another late verb, to transfigure as in strkjv@Matthew:17:2| (Mark:9:2|); strkjv@2Corinthians:3:18|, which see. On the distinction between \schˆma\ and \morphˆ\, see strkjv@Phillipians:2:7|. There must be a radical change in the inner man for one to live rightly in this evil age, "by the renewing of your mind" (\tˆi anakain“sei tou noos\). Instrumental case. The new birth, the new mind, the new (\kainos\) man. {That ye may prove} (\eis to dokimazein\). Infinitive of purpose with \eis to\, "to test" what is God's will, "the good and acceptable and perfect" (\to agathon kai euareston kai teleion\).

rwp@Romans:12:3 @{Not to think of himself more highly than he ought to think} (\mˆ huperphronein par' ho dei phronein\). Indirect negative command after \leg“\ (I say). Play on the two infinitives \phronein\, to think, and \huperphronein\ (old verb from \huperphr“n\, over-proud, here only in N.T.) to "over-think" with \par' ho\ (beyond what) added. Then another play on \phronein\ and \s“phronein\ (old verb from \s“phr“n\, sober-minded), to be in one's right mind (Mark:5:15; strkjv@2Corinthians:5:13|). Self-conceit is here treated as a species of insanity. {A measure of faith} (\metron piste“s\). Accusative case, the object of the verb \emerisen\. Each has his gift from God (1Corinthians:3:5; strkjv@4:7|). There is no occasion for undue pride. {To each man} (\hekast“i\). Emphatic position before \h“s\ (as) and emphasizes the diversity.

rwp@Romans:12:5 @{And severally} (\to de kath' heis\). A difficult late idiom where the preposition \kath'\ (\kata\) is treated adverbially with no effect on the nominative case \heis\ like \huper eg“\ (2Corinthians:11:23|). Songs:\heis kath' heis\ (Mark:14:19|) and in Modern Greek \katheis\ as a distributive pronoun. But we have \kath' hena\ in strkjv@1Corinthians:14:31|. The use of the neuter article here \to\ with \kath' heis\ is probably the accusative of general reference, "as to each one."

rwp@Romans:12:6 @{Differing} (\diaphora\). Old adjective from \diapher“\, to differ, to vary. Songs:Hebrews:9:10|. {According to the proportion of our faith} (\kata tˆn analogian tˆs piste“s\). The same use of \pistis\ (faith) as in verse 3| "the measure of faith." Old word. \analogia\ (our word "analogy") from \analogos\ (analogous, conformable, proportional). Here alone in N.T. The verb \prophˆteu“men\ (present active volitive subjunctive, let us prophesy) must be supplied with which \echontes\ agrees. The context calls for the subjective meaning of "faith" rather than the objective and outward standard though \pistis\ does occur in that sense (Galatians:1:23; strkjv@3:23|).

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

rwp@Romans:12:12 @{Patient in tribulation} (\tˆi thlipsei hupomenontes\). Songs:soon this virtue became a mark of the Christians.

rwp@Romans:12:19 @{Avenge not} (\mˆ ekdikountes\). Independent participle again of late verb \ekdike“\ from \ekdikos\, exacting justice (13:4|). See already strkjv@Luke:18:5; strkjv@2Corinthians:10:6|. {But give place unto wrath} (\alla dote topon tˆi orgˆi\). Second aorist active imperative of \did“mi\, to give. "Give room for the (note article as in strkjv@5:9; strkjv@1Thessalonians:2:16|) wrath" of God instead of taking vengeance in your own hands. See strkjv@Ephesians:4:27| for \didote topon\. Paul quotes strkjv@Deuteronomy:32:35| (the Hebrew rather than the LXX). Songs:have strkjv@Hebrews:10:30| and the Targum of Onkelos, but the relation between them and Paul we cannot tell. Socrates and Epictetus condemned personal vindictiveness as Paul does here. {I will recompense} (\antapod“s“\). Future active of the double compound verb quoted also in strkjv@11:35|.

rwp@Romans:13:1 @{Every soul} (\pƒsa psuchˆ\). As in strkjv@2:9; strkjv@Acts:2:43|. A Hebraism for \pƒs anthr“pos\ (every man). {To the higher powers} (\exousiais huperechousais\). Abstract for concrete. See strkjv@Mark:2:10| for \exousia\. \Huperech“\ is an old verb to have or hold over, to be above or supreme, as in strkjv@1Peter:2:13|. {Except by God} (\ei mˆ hupo theou\). Songs:the best MSS. rather than \apo theou\ (from God). God is the author of order, not anarchy. {The powers that be} (\hai ousai\). "The existing authorities" (supply \exousiai\). Art ordained (\tetagmenai eisin\). Periphrastic perfect passive indicative of \tass“\, "stand ordained by God." Paul is not arguing for the divine right of kings or for any special form of government, but for government and order. Nor does he oppose here revolution for a change of government, but he does oppose all lawlessness and disorder.

rwp@Romans:13:2 @{He that resisteth} (\ho antitassomenos\). Present middle articular participle of \antitass“\, old verb to range in battle against as in strkjv@Acts:18:6|, "he that lines himself up against." {Withstandeth} (\anthestˆken\). Perfect active indicative of \anthistˆmi\ and intransitive, "has taken his stand against." {The ordinance of God} (\tˆi tou theou diatagˆi\). Late word, but common in papyri (Deissmann, _Light, etc._, p. 89), in N.T. only here and strkjv@Acts:7:53|. Note repetition of root of \tass“\. {To themselves} (\heautois\). Dative of disadvantage. See strkjv@Mark:12:40| for "shall receive a judgment" (\krina lˆmpsontai\). Future middle of \lamban“\.

rwp@Romans:13:4 @{A minister of God} (\theou diakonos\). General sense of \diakonos\. Of course even Nero was God's minister "to thee (\soi\ ethical dative) for good (\eis to agathon\, for the good)." That is the ideal, the goal. {Beareth} (\phorei\). Present active indicative of \phore“\, old frequentative form of \pher“\, to bear, to wear. {But if thou do} (\ean de poiˆis\). Condition of third class, \ean\ and present active subjunctive of \poie“\, "if thou continue to do." {Sword} (\machairan\). Symbol of authority as to-day policemen carry clubs or pistols. "The Emperor Trajan presented to a provincial governor on starting for his province, a dagger, with the words, '_For me_. If I deserve it, _in_ me'" (Vincent). {An avenger} (\ekdikos\). Old adjective from \ek\ and \dikˆ\ (right), "outside of penalty," unjust, then in later Greek "exacting penalty from one," in N.T. only here and strkjv@1Thessalonians:4:6|.

rwp@Romans:13:6 @{Ye pay} (\teleite\). Present active indicative (not imperative) of \tele“\, to fulfil. {Tribute} (\phorous\). Old word from \pher“\, to bring, especially the annual tax on lands, etc. (Luke:20:22; strkjv@23:1|). Paying taxes recognizes authority over us. {Ministers of God's service} (\leitourgoi theou\). Late word for public servant (unused \leitos\ from Attic \le“s\, people, and \erg“\, to work). Often used of military servants, servants of the king, and temple servants (Hebrews:8:2|). Paul uses it also of himself as Christ's \leitourgos\ (Romans:15:16|) and of Epaphroditus as a minister to him (Phillipians:2:25|). See \theou diakonos\ in verse 4|. {Attending continually} (\proskarterountes\). Present active participle of the late verb \proskartere“\ (\pros\ and \kartere“\ from \kartos\ or \kratos\, strength) to persevere. See on ¯Acts:2:42; strkjv@8:13|.

rwp@Romans:13:7 @{Dues} (\opheilas\). Debts, from \opheil“\, to owe. Often so in the papyri, though not in Greek authors. In N.T. only here, strkjv@Matthew:18:32; strkjv@1Corinthians:7:3|. Paying debts needs emphasis today, even for ministers. {To whom tribute is due} (\t“i ton phoron\). We must supply a participle with the article \t“i\ like \apaitounti\ ("to the one asking tribute"). Songs:with the other words (to whom custom, \t“i to telos apaitounti\; to whom fear, \t“i ton phobon apaitounti\; to whom honour, \t“i tˆn timˆn apaitounti\). \Phoros\ is the tribute paid to a subject nation (Luke:20:22|), while \telos\ is tax for support of civil government (Matthew:17:25|).

rwp@Romans:13:8 @{Save to love one another} (\ei mˆ to allˆlous agapƒin\). "Except the loving one another." This articular infinitive is in the accusative case the object of \opheilete\ and partitive apposition with \mˆden\ (nothing). This debt can never be paid off, but we should keep the interest paid up. {His neighbour} (\ton heteron\). "The other man," "the second man." "Just as in the relations of man and God \pistis\ has been substituted for \nomos\, so between man and man \agapˆ\ takes the place of definite legal relations" (Sanday and Headlam). See strkjv@Matthew:22:37-40| for the words of Jesus on this subject. Love is the only solution of our social relations and national problems.

rwp@Romans:13:11 @{And this} (\kai touto\). Either nominative absolute or accusative of general reference, a common idiom for "and that too" (1Corinthians:6:6,8|, etc.). {Knowing} (\eidotes\). Second perfect active participle, nominative plural without a principal verb. Either we must supply a verb like \poiˆs“men\ (let us do it) or \poiˆsate\ (do ye do it) or treat it as an independent participle as in strkjv@12:10f|. {The season} (\ton kairon\). The critical period, not \chronos\ (time in general). {High time} (\h“ra\). Like our the "hour" has come, etc. MSS. vary between \hˆmas\ (us) and \humƒs\ (you), accusative of general reference with \egerthˆnai\ (first aorist passive infinitive of \egeir“\, to awake, to wake up), "to be waked up out of sleep" (\ex hupnou\). {Nearer to us} (\egguteron hˆm“n\). Probably so, though \hˆm“n\ can be taken equally well with \hˆ s“tˆria\ (our salvation is nearer). Final salvation, Paul means, whether it comes by the second coming of Christ as they all hoped or by death. It is true of us all.

rwp@Romans:13:12 @{Is far spent} (\proekopsen\). First aorist active indicative of \prokopt“\, to cut forward, to advance, old word for making progress. See strkjv@Luke:2:52; strkjv@Galatians:1:14; strkjv@2Timothy:2:16; strkjv@3:9|. {Is at hand} (\ˆggiken\). Perfect active indicative, "has drawn nigh." Vivid picture for day-break. {Let us therefore cast off} (\apoth“metha oun\). Aorist middle subjunctive (volitive) of \apotithˆmi\, to put off from oneself "the works of darkness" (\ta erga tou skotous\) as we do our night-clothes. {Let us put on} (\endus“metha\). Aorist middle subjunctive (volitive) of \endu“\, to put on. For this same contrast between putting off (\apotithˆmi\ and \apekdu“\) and putting on (\endu“\) see strkjv@Colossians:3:8-12|. {The armour of light} (\ta hopla tou photos\). The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see strkjv@1Thessalonians:5:8; strkjv@2Corinthians:6:7; strkjv@Romans:6:13; strkjv@Ephesians:6:13ff|.

rwp@Romans:13:13 @{Honestly} (\euschˆmon“s\). Paul is fond of the metaphor "walk" (\peripate“\), 33 times though not in the Pastoral Epistles. This old adverb (from \euschˆm“n\, graceful) occurs also in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:14:40|. The English word "honest" means honourable (Latin _honor_) and so decent. Wycliff translates strkjv@1Corinthians:12:32| by "unhonest," "honesty," "honest" for "less honourable, honour, honourable." {Not in revelling} (\mˆ k“mois\). Plural "revellings." See on ¯Galatians:5:21|. {Drunkenness} (\methais\). Plural again, "drunkennesses." See on ¯Galatians:5:21|. {In chambering} (\koitais\). Plural also. See on ¯Romans:9:10|. {Wantonness} (\aselgeiais\). Plural likewise. See on ¯2Corinthians:12:21; strkjv@Galatians:5:19|. {Not in strife and jealousy} (\mˆ eridi kai zˆl“i\). Singular here, but some MSS. have the plural like the previous words. Quarrelling and jealousy go with the other vices (Shedd).

rwp@Romans:13:14 @{But ye on} (\endusasthe\). The same metaphor as in verse 12|. The Lord Jesus Christ is the garment that we all need. See strkjv@Galatians:3:27| with baptism as the symbol. {Provision} (\pronoian\). Old word for forethought (from \pronoos\). In N.T. only here and strkjv@Acts:24:2|. {For the flesh} (\tˆs sarkos\). Objective genitive. {To fulfil the lusts thereof} (\eis epithumias\). "For lusts." No verb.

rwp@Romans:14:2 @{One man} (\hos men\). "This one," demonstrative pronoun \hos\ with \men\. {Hath faith} (\pisteuei\). Like \echei pistin\ (Acts:14:9|). {But he that is weak} (\ho de asthen“n\). One would expect \hos de\ (but that one) in contrast with \hos men\. \Ho\ is demonstrative with \de\ sometimes, but here is probably just the article with \asthen“n\. {Herbs} (\lachana\). From \lachan“\, to dig. Hence garden herbs or vegetables. Denney feels certain that Paul has in mind a party of vegetarians in Rome.

rwp@Romans:14:3 @{Set at nought} (\exoutheneit“\). Present active imperative of \exouthene“\, to treat as nothing and so with contempt (Luke:23:11; strkjv@1Thessalonians:5:20|). {Judge} (\krinet“\). Present active imperative of \krin“\, criticize. One side (the meat-eaters) despises the vegetarians, while the vegetarians criticize the meat-eaters. {Received him} (\auton proselabeto\). Aorist middle (indirect) of \proslamban“\, same verb used in verse 1|. God took both sides into his fellowship without requiring that they be vegetarians or meat-eaters.

rwp@Romans:14:4 @{Who art thou?} (\su tis ei?\). Proleptic position of \su\, "thou who art thou?" {The servant of another} (\allotrion oiketˆn\). Not another (\allon\) servant (household servant, \oiketˆn\), but "another's servant." For the adjective \allotrios\, see strkjv@Luke:16:12; strkjv@2Corinthians:10:15f|. {Shall be made to stand} (\stathˆsetai\). Future passive of \histˆmi\. In spite of your sharp criticisms of one another. {Hath power} (\dunatei\). Verb found only in Paul (2Corinthians:9:8; strkjv@13:3; strkjv@Romans:14:4|), from verbal adjective \dunatos\.

rwp@Romans:14:5 @{One man} (\hos men\), {another} (\hos de\). Regular idiom of contrasted demonstratives (this one, that one). {One day above another} (\hˆmeran par' hˆmeran\). "Day beyond day." For this use of \para\ (beside) in comparison see strkjv@1:25; strkjv@Luke:13:2|. {Be fully assured} (\plˆrophoreisth“\). Present passive imperative of \plˆrophore“\, late compound verb for which see on ¯Luke:1:1; strkjv@Romans:4:21|. {In his own mind} (\en t“i idi“i noi\). Intelligent and honest decision according to the light possessed by each.

rwp@Romans:14:6 @{Regardeth} (\phronei\). "Thinks of," "esteems," "observes," "puts his mind on" (from \phrˆn\, mind). The Textus Receptus has also "he that regardeth not," but it is not genuine. {Unto the Lord} (\kuri“i\). Dative case. Songs:as to \t“i the“i\ (unto God). He eats unto the Lord, he eats not unto the Lord. Paul's principle of freedom in non-essentials is most important. The Jewish Christians still observed the Seventh day (the Sabbath). The Gentile Christians were observing the first day of the week in honour of Christ's Resurrection on that day. Paul pleads for liberty.

rwp@Romans:14:9 @{And lived again} (\kai ezˆsen\). First ingressive aorist active indicative of \za“\, "he came to life." {Might be lord of} (\kurieusei\). Ingressive aorist active subjunctive of \kurieu“\, "become Lord of." Purpose clause with \hina\ (that). Old verb from \kurios\, lord. See strkjv@Luke:22:25; strkjv@Romans:6:9|.

rwp@Romans:14:10 @{But thou, why dost thou judge?} (\su de ti su krineis?\). Referring to the conduct of the "weak" brother in verse 3|. {Or thou again} (\ˆ kai su\). Referring to the "strong" brother. {Shall stand before} (\parastˆsometha\). Future middle of \paristˆmi\ and intransitive, to stand beside (\para\) with the locative case (\t“i bemati\, the judgment seat) as in strkjv@Acts:27:24|. See the same figure of God in strkjv@2Corinthians:5:10|.

rwp@Romans:14:13 @{Let us not therefore judge one another any more} (\mˆketi oun allˆlous krin“men\). Present active subjunctive (volitive). "Let us no longer have the habit of criticizing one another." A wonderfully fine text for modern Christians and in harmony with what the Master said (Matthew:7:1|). {That no man put a stumbling block in his brother's way or an occasion of falling} (\to mˆ tithenai proskomma t“i adelph“i ˆ skandalon\). Articular present active infinitive of \tithˆmi\ in apposition with \touto\, accusative case after \krinate\: "Judge this rather, the not putting a stumbling block (see strkjv@9:32| for \proskomma\) or a trap (\skandalon\, strkjv@9:33|) for his brother" (\adelph“i\, dative of disadvantage).

rwp@Romans:14:16 @{Your good} (\hum“n to agathon\). "The good thing of you" = the liberty or Christian freedom which you claim. {Be evil spoken of} (\blasphˆmeisth“\). Present passive imperative of \blasphˆme“\ for which see strkjv@Matthew:9:3; strkjv@Romans:3:8|.

rwp@Romans:14:20 @{Overthrow not} (\mˆ katalue\). "Destroy not," "do not loosen down" (carrying on the metaphor in \oikodomˆ\, building). {The work of God} (\to ergon tou theou\). The brother for whom Christ died, verse 15|. Perhaps with a side-glance at Esau and his mess of pottage. {But it is evil} (\alla kakon\). Paul changes from the plural \koina\ to the singular \kakon\. {With offence} (\dia proskommatos\). "With a stumbling-block" as in verse 13|. This use of \dia\ (accompaniment) is common. Songs:then it is addressed to the "strong" brother not to cause a stumbling-block by the way he eats and exercises his freedom.

rwp@Romans:14:21 @{Not to eat} (\to mˆ phagein\). "The not eating." Articular infinitive (second aorist active of \esthi“\) and subject of \kalon estin\ (copula, understood). {Flesh} (\kreas\). Old word, in N.T. only here and strkjv@1Corinthians:8:13|. {To drink} (\pein\). Shortened form for \piein\ (second aorist active infinitive of \pin“\). {Whereby} (\en h“i\). "On which thy brother stumbleth" (\proskoptei\).

rwp@Romans:14:22 @{Have thou to thyself before God} (\su--kata seauton eche en“pion tou theou\). Very emphatic position of \su\ at the beginning of the sentence, "Thou there." The old MSS. put \hˆn\ (relative "which") after \pistin\ and before \echeis\. This principle applies to both the "strong" and the "weak." He is within his rights to act "according to thyself," but it must be "before God" and with due regard to the rights of the other brethren. {In that which he approveth} (\en hoi dokimazei\). This beatitude cuts both ways. After testing and then approving (1:28; strkjv@2:18|) one takes his stand which very act may condemn himself by what he says or does. "It is a rare felicity to have a conscience untroubled by scruples" (Denney).

rwp@Romans:14:23 @{He that doubteth} (\ho diakrinomenos\). Present middle participle of \diakrin“\, to judge between (\dia\), to hesitate. See strkjv@James:1:6f.| for this same picture of the double-minded man. Cf. strkjv@Romans:4:20; strkjv@Mark:11:23|. {Is condemned} (\katakekritai\). Perfect passive indicative of \katakrin“\ (note \kata-\), "stands condemned." {If he eat} (\ean phagˆi\). Third class condition, \ean\ and second aorist active subjunctive. If in spite of his doubt, he eat. {Whatsoever is not of faith is sin} (\pan ho ouk ek piste“s hamartia estin\). {Faith} (\pistis\) here is subjective, one's strong conviction in the light of his relation to Christ and his enlightened conscience. To go against this combination is sin beyond a doubt. Some MSS. (A L etc.) put the doxology here which most place in strkjv@16:25-27|. But they all give chapters 15 and 16. Some have supposed that the Epistle originally ended here, but that is pure speculation. Some even suggest two editions of the Epistle. But chapter 15 goes right on with the topic discussed in chapter 14.

rwp@Romans:15:3 @{Pleased not himself} (\ouch heaut“i ˆresen\). Aorist active indicative of \aresk“\ with the usual dative. The supreme example for Christians. See strkjv@14:15|. He quotes strkjv@Psalms:69:9| (Messianic Psalm) and represents the Messiah as bearing the reproaches of others.

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

rwp@Romans:15:5 @{The God of patience and comfort} (\ho theos tˆs hupomonˆs kai tˆs paraklˆse“s\). Genitive case of the two words in verse 4| used to describe God who uses the Scriptures to reveal himself to us. See strkjv@2Corinthians:1:3| for this idea; strkjv@Romans:15:13| for "the God of hope"; strkjv@15:33| for "the God of peace." {Grant you} (\d“iˆ humin\). Second aorist active optative (_Koin‚_ form for older \doiˆ\) as in strkjv@2Thessalonians:3:16; strkjv@Ephesians:1:17; strkjv@2Timothy:1:16,18; strkjv@2:25|, though MSS. vary in strkjv@Ephesians:1:17; strkjv@2Timothy:2:25| for \d“ˆi\ (subjunctive). The optative here is for a wish for the future (regular idiom). {According to Christ Jesus} (\kata Christon Iˆsoun\). "According to the character or example of Christ Jesus" (2Corinthians:11:17; strkjv@Colossians:2:8; strkjv@Ephesians:5:24|).

rwp@Romans:15:6 @{With one accord} (\homothumadon\). Here alone in Paul, but eleven times in Acts (Acts:1:14|, etc.). {With one mouth} (\en heni stomati\). Vivid outward expression of the unity of feeling. {May glorify} (\doxazˆte\). Present active subjunctive of \doxaz“\, final clause with \hina\ "that ye may keep on glorifying." For "the God and Father of our Lord Jesus Christ" see strkjv@2Corinthians:1:3; strkjv@9:31| for discussion. It occurs also in strkjv@Ephesians:1:3; strkjv@1Peter:1:3|.

rwp@Romans:15:7 @{Receive ye} (\proslambanesthe\ as in strkjv@14:1|), {received} (\proselabeto\, here of Christ as in strkjv@14:3| of God). The repetition here is addressed to both the strong and the weak and the "us" (\hˆmƒs\) includes all.

rwp@Romans:15:8 @{A minister of the circumcision} (\diakonon peritomˆs\). Objective genitive, "a minister to the circumcision." \Diakonon\ is predicate accusative with \gegenˆsthai\ (perfect passive infinitive of \ginomai\ in indirect assertion after \leg“\, I say) and in apposition with \Christon\, accusative of general reference with the infinitive. See strkjv@Galatians:4:4f|. {That he might confirm} (\eis to bebai“sai\). Purpose clause with \eis to\ and the infinitive \bebai“sai\ (first aorist active of \bebaio“\, to make stand). {The promises given unto the fathers} (\tas epaggelias t“n pater“n\). No "given" in the Greek, just the objective genitive, "the promises to the fathers." See strkjv@9:4,5|.

rwp@Romans:15:10 @{Rejoice, ye Gentiles} (\euphranthˆte\). First aorist passive imperative of \euphrain“\, old word from \eu\, well and \phrˆn\, mind. See strkjv@Luke:15:32|. Quotation from strkjv@Deuteronomy:32:43| (LXX).

rwp@Romans:15:28 @{Have sealed} (\sphragisamenos\). First aorist middle participle (antecedent action, having sealed) of \sphragiz“\, old verb from \sphragis\, a seal (Romans:4:11|), to stamp with a seal for security (Matthew:27:66|) or for confirmation (2Corinthians:1:22|) and here in a metaphorical sense. Paul was keenly sensitive that this collection should be actually conveyed to Jerusalem free from all suspicion (2Corinthians:8:18-23|). {I will go on by you} (\apeleusomai di' hum“n\). Future middle of \aperchomai\, to go off or on. Note three prepositions here (\ap'\ from Rome, \di'\ by means of you or through you, \eis\ unto Spain). He repeats the point of verse 24|, his temporary stay in Rome with Spain as the objective. How little we know what is ahead of us and how grateful we should be for our ignorance on this point.

rwp@Romans:15:29 @{When I come} (\erchomenos\). Present middle participle of \erchomai\ with the time of the future middle indicative \eleusomai\ (coming I shall come). {In the fulness of the blessing of Christ} (\en plˆr“mati eulogias Christou\). On \plˆr“mati\, see strkjv@11:12|. Paul had already (1:11f.|) said that he had a \charisma pneumatikon\ (spiritual blessing) for Rome. He did bring that to them.

rwp@Romans:15:30 @{By} (\dia\). The intermediate agents of the exhortation (the Lord Jesus and the love of the Spirit) as \dia\ is used after \parakal“\ in strkjv@12:1|. {That ye strive together with me} (\sunag“nisasthai moi\). First aorist middle infinitive of \sunag“ni zomai\, old compound verb, only here in N.T., direct object of \parakal“\, and with associative instrumental case \moi\, the simplex \ag“nizomenos\, occurring in strkjv@Colossians:4:12| of the prayers of Epaphras. For Christ's agony in prayer see strkjv@Matthew:26:42; strkjv@Luke:22:44|.

rwp@Romans:15:31 @{That I may be delivered} (\hina rusth“\). First aorist passive subjunctive of \ruomai\, old verb to rescue. This use of \hina\ is the sub-final one after words of beseeching or praying. Paul foresaw trouble all the way to Jerusalem (Acts:20:23; strkjv@21:4,13|). {May be acceptable to the saints} (\euprosdektos tois hagiois genˆtai\). "May become (second aorist middle subjunctive of \ginomai\) acceptable to the saints." The Judaizers would give him trouble. There was peril of a schism in Christianity.

rwp@Romans:15:32 @{That} (\hina\). Second use of \hina\ in this sentence, the first one sub-final (\hina rusth“\), this one final with \sunanapaus“mai\, first aorist middle subjunctive of the double compound verb \sunanapauomai\, late verb to rest together with, to refresh (\anapau“\ as in strkjv@Matthew:11:28|) one's spirit with (\sun\), with the associative instrumental case \humin\ (with you), only here in the N.T.

rwp@Romans:15:33 @{The God of peace} (\ho theos tˆs eirˆnˆs\). One of the characteristics of God that Paul often mentions in benedictions (1Thessalonians:5:23; strkjv@2Thessalonians:3:16; strkjv@2Corinthians:13:11; strkjv@Phillipians:4:9; strkjv@Romans:16:20|). Because of the "amen" here some scholars would make this the close of the Epistle and make chapter 16 a separate Epistle to the Ephesians. But the MSS. are against it. There is nothing strange at all in Paul's having so many friends in Rome though he had not yet been there himself. Rome was the centre of the world's life as Paul realized (1:15|). All men sooner or later hoped to see Rome.

rwp@Romans:16:1 @{I commend} (\sunistˆmi\). The regular word for letters of commendation as in strkjv@2Corinthians:3:1| (\sustatik“n epistol“n\). See also strkjv@Romans:3:5|. Songs:here verses 1,2| constitute Paul's recommendation of Phoebe, the bearer of the Epistle. Nothing else is known of her, though her name (\Phoibˆ\) means bright or radiant. {Sister} (\adelphˆn\). In Christ, not in the flesh. {Who is a servant of the church} (\ousan diakonon tˆs ekklˆsias\). The etymology of \diakonos\ we have had repeatedly. The only question here is whether it is used in a general sense or in a technical sense as in strkjv@Phillipians:1:1; strkjv@1Timothy:3:8-13|. In favour of the technical sense of "deacon" or "deaconess" is the addition of "\tˆs ekklˆsias\" (of the church). In some sense Phoebe was a servant or minister of the church in Cenchreae. Besides, right in the midst of the discussion in strkjv@1Timothy:3:8-13| Paul has a discussion of \gunaikas\ (verse 11|) either as women as deaconesses or as the wives of deacons (less likely though possible). The _Apostolic Constitutions_ has numerous allusions to deaconesses. The strict separation of the sexes made something like deaconesses necessary for baptism, visiting the women, etc. Cenchreae, as the eastern port of Corinth, called for much service of this kind. Whether the deaconesses were a separate organization on a par with the deacons we do not know nor whether they were the widows alluded to in strkjv@1Timothy:5:9f|.

rwp@Romans:16:2 @{Worthily of the saints} (\axi“s t“n hagi“n\). Adverb with the genitive as in strkjv@Phillipians:1:27| because the adjective \axios\ is used with the genitive (Luke:3:8|). "Receive her in a way worthy of the saints." This word \hagios\ had come to be the accepted term for followers of Christ. {Assist her} (\parastˆte\). Second aorist (intransitive) active subjunctive of \paristˆmi\, to stand by, with the dative case ("beside her"), the very word used by Paul of the help of Jesus in his trial (\parestˆ\, strkjv@2Timothy:4:17|). Used with \hina\ as \prosdexˆsthe\. {In whatsoever matter} (\en h“i pragmati\). Incorporation of the antecedent (\pragmati\) into the relative clause (\h“i\). {She may have need of you} (\an hum“n chrˆizˆi\). Indefinite relative clause with \an\ and the present subjunctive of \chrˆiz“\ with genitive. {A succourer} (\prostatis\). Old and rare feminine form for the masculine \prostatˆs\, from \proistˆmi\ (\prostate“\, common, but not in the N.T.), here only in the N.T. and not in the papyri. The word illustrates her work as \diakonon\ and is perhaps suggested here by \parastˆte\, just before. {Of mine own self} (\emou autou\). "Of me myself."

rwp@Romans:16:3 @In verses 3-16| Paul sends his greetings to various brethren and sisters in Rome. {Prisca and Aquila} (\Priskan kai Akulan\). This order always (Acts:18:18,26; strkjv@2Timothy:4:19|, and here) save in strkjv@Acts:18:2; strkjv@1Corinthians:16:19|, showing that Prisca was the more prominent. Priscilla is a diminutive of Prisca, a name for women in the Acilian gens. She may have been a noble Roman lady, but her husband was a Jew of Pontus and a tent-maker by trade. They were driven from Rome by Claudius, came to Corinth, then to Ephesus, then back to Rome, and again to Ephesus. They were good travelling Christians. {My fellow-workers} (\tous sunergous mou\). Both in tent-making and in Christian service in Corinth and Ephesus.

rwp@Romans:16:4 @{Laid down their own necks} (\ton heaut“n trachelon hupethˆkan\). First aorist active of \hupotithˆmi\, old verb to place under (the axe of the executioner), only here in N.T. in this sense, though in strkjv@1Timothy:4:16| to suggest. If literal or figurative, the incident may be connected with the uproar created by Demetrius in Ephesus. Certainly Paul felt deep obligation toward them (see strkjv@Acts:20:34|). {Not only I} (\ouk eg“ monos\). Rather, "not I alone" (adjective \monos\). The Gentile churches also (great mission workers).

rwp@Romans:16:5 @{The church that is in their house} (\tˆn kat' oikon aut“n ekklˆsian\). The early Christians had no church buildings. See also strkjv@Acts:12:2; strkjv@1Corinthians:16:19; strkjv@Philemon:1:2; strkjv@Colossians:4:15|. The Roman Christians had probably several such homes where they would meet. {Epainetus} (\Epaineton\). Nothing is known of him except this item, "the first-fruits of Asia" (\aparchˆ tˆs Asias\). An early convert from the province of Asia. Cf. strkjv@Acts:2:9; strkjv@1Corinthians:16:15| (about Stephanus and Achaia).

rwp@Romans:16:6 @{Mary} (\Marian\). Some MSS. have \Mariam\, the Hebrew form. The name indicates a Jewish Christian in Rome. Paul praises her toil. See strkjv@Luke:5:5|.

rwp@Romans:16:7 @{Andronicus and Junias} (\Andronicou kai Iounian\). The first is a Greek name found even in the imperial household. The second name can be either masculine or feminine. {Kinsmen} (\suggeneis\). Probably only fellow-countrymen as in strkjv@9:13|. {Fellow-prisoners} (\sunaichmal“tus\). Late word and rare (in Lucian). One of Paul's frequent compounds with \sun\. Literally, fellow captives in war. Perhaps they had shared one of Paul's numerous imprisonments (2Corinthians:11:23|). In N.T. only here, strkjv@Philemon:1:23; strkjv@Colossians:4:10|. {Of note} (\episˆmoi\). Stamped, marked (\epi sˆma\). Old word, only here and strkjv@Matthew:27:16| (bad sense) in N.T. {Among the apostles} (\en tois apostolois\). Naturally this means that they are counted among the apostles in the general sense true of Barnabas, James, the brother of Christ, Silas, and others. But it can mean simply that they were famous in the circle of the apostles in the technical sense. {Who have been in Christ before me} (\hoi kai pro emou gegonan en Christ“i\). Andronicus and Junias were converted before Paul was. Note \gegonan\ (_Koin‚_ form by analogy) instead of the usual second perfect active indicative form \gegonasin\, which some MSS. have. The perfect tense notes that they are still in Christ.

rwp@Romans:16:10 @{Apelles} (\Apellˆn\). A name among Jews and a famous tragic actor also. {The approved} (\ton dokimon\). The tried and true (1Corinthians:11:19; strkjv@2Corinthians:10:18; strkjv@13:7|). {Them which are of the household of Aristobulus} (\tous ek t“n Aristoboulou\). The younger Aristobulus was a grandson of Herod the Great. Lightfoot suggests that some of the servants in this household had become Christians, Aristobulus being dead.

rwp@Romans:16:12 @{Tryphaena and Tryphosa} (\Truphainan kai Truph“san\). Probably sisters and possibly twins. Both names come from the same root, the verb \trupha“\, to live luxuriously (James:5:5|). Denney suggests "Dainty and Disdain." {Persis} (\Persida\). A freedwoman was so named. She is not Paul's "beloved," but the "beloved" of the whole church.

rwp@Romans:16:14 @{Asyncritus} (\Asunkriton\). There is an inscription of a freedman of Augustus with this name. {Phlegon} (\Phlegonta\). No light on this name till the historian of the second century A.D. {Hermes} (\Hermˆn\). A very common slave name. {Patrobas} (\Patroban\). Name of a freedman of Nero, abbreviated form of Patrobius. {Hermas} (\Hermƒn\). Not the author of the Shepherd of Hermas. Common as a slave name, shortened form of Hermagoras, Hermogenes, etc. {The brethren that are with them} (\tous sun autois adelphous\). Perhaps a little church in the house of some one.

rwp@Romans:16:15 @{Philologus} (\Philologon\). Another common slave name. {Julia} (\Ioulian\). The commonest name for female slaves in the imperial household because of Julius Caesar. Possibly these two were husband and wife. {Nereus} (\Nˆrea\). Found in inscriptions of the imperial household. But the sister's name is not given. One wonders why. {Olympas} (\Olumpƒn\). Possibly an abbreviation for Olympiodorus. {All the saints that are with them} (\tous sun autois pantas hagious\). Possibly another church in the house. These unnamed, the "and others," constitute the great majority in all our churches.

rwp@Romans:16:18 @{But their own belly} (\alla tˆi heaut“n koiliƒi\). Dative case after \douleuousin\. A blunt phrase like the same picture in strkjv@Phillipians:3:19| "whose god is the belly," more truth than caricature in some cases. {By their smooth and fair speech} (\dia tˆs chrˆstologias kai eulogias\). Two compounds of \logos\ (speech), the first (from \chrˆstos\ and \logos\) is very rare (here only in N.T.), the second is very common (\eu\ and \logos\). {Beguile} (\exapat“sin\). Present active indicative of the double compound verb \exapata“\ (see strkjv@2Thessalonians:2:3; strkjv@1Corinthians:3:18|). {Of the innocent} (\t“n akak“n\). Old adjective (\a\ privative and \kakos\), without evil or guile, in N.T. only here and strkjv@Hebrews:7:26| (of Christ).

rwp@Romans:16:19 @{Is come abroad} (\aphiketo\). Second aorist middle indicative of \aphikneomai\, old verb, to come from, then to arrive at, only here in N.T. {Over you} (\eph' humin\). "Upon you." Simple unto that which is evil (\akeraious eis to kakon\). Old adjective from \a\ privative and \kerannumi\, to mix. Unmixed with evil, unadulterated.

rwp@Romans:16:23 @{Gaius my host} (\Gaios ho xenos mou\). Perhaps the same Gaius of strkjv@1Corinthians:1:14| (Acts:19:29; strkjv@20:4|), but whether the one of strkjv@3John:1:1| we do not know. \Xenos\ was a guest friend, and then either a stranger (Matthew:25:35|) or a host of strangers as here. This Gaius was plainly a man of some means as he was the host of all the church. Erastus (2Timothy:4:20|) was "the treasurer of the city" (\ho oikonomos tˆs pole“s\), one of the outstanding men of Corinth, the "steward" (house-manager) or city manager. See strkjv@Luke:12:42; strkjv@16:1|. He is probably the administrator of the city's property. {Quartus} (\Kouartos\). Latin name for fourth.

rwp@Romans:16:25 @Verses 25-27| conclude the noble Epistle with the finest of Paul's doxologies. {To him that is able} (\t“i dunamen“i\). Dative of the articular participle of \dunamai\. See similar idiom in strkjv@Ephesians:3:20|. {To stablish} (\stˆrixai\). First aorist active infinitive of \stˆriz“\, to make stable. {According to my gospel} (\kata to euaggelion mou\). Same phrase in strkjv@2:16; strkjv@2Timothy:2:8|. Not a book, but Paul's message as here set forth. {The preaching} (\to kˆrugma\). The proclamation, the heralding. {Of Jesus Christ} (\Iˆsou Christou\). Objective genitive, "about Jesus Christ." {Revelation} (\apokalupsin\). "Unveiling." {Of the mystery} (\mustˆriou\). Once unknown, but now revealed. {Kept in silence} (\sesigˆmenou\). Perfect passive participle of \siga“\, to be silent, state of silence. {Through times eternal} (\chronois ai“niois\). Associative instrumental case, "along with times eternal" (Robertson, _Grammar_, p. 527). See strkjv@1Corinthians:2:6,7,10|.

rwp@Romans:16:26 @{But now is manifested} (\phaner“thentos de nun\). First aorist passive participle of \phanero“\, to make plain, genitive case in agreement with \mustˆriou\. {By the scriptures of the prophets} (\dia graph“n prophˆtik“n\). "By prophetic scriptures." Witnessed by the law and the prophets (3:21|). This thread runs all through Romans. {According to the command of the eternal God} (\kat' epitagˆn tou ai“niou theou\). Paul conceives that God is in charge of the redemptive work and gives his orders (1:1-5; strkjv@10:15f.|). The same adjective \ai“nios\ is here applied to God that is used of eternal life and eternal punishment in strkjv@Matthew:25:46|. {Unto obedience of faith} (\eis hupakoˆn tˆs piste“s\). See strkjv@1:5|. {Made known unto all the nations} (\eis panta ta ethnˆ gn“risthentos\). First aorist passive participle of \gn“riz“\, still the genitive case agreeing with \mustˆriou\ in verse 25|.

rwp@Info_Titus @ EPISTLE TO TITUS PROBABLY 66 OR 67 APPARENTLY FROM NICOPOLIS

rwp@Titus:1:1 @{According to the faith of God's elect} (\kata pistin eklekt“n theou\). Here \kata\ expresses the aim of Paul's apostleship, not the standard by which he was chosen as in strkjv@Phillipians:3:14|; a classic idiom, repeated here with \epign“sin, eusebeian, epitagˆn\, "with a view to" in each case. For "God's elect" see strkjv@Romans:8:33; strkjv@Colossians:3:12|. {The knowledge} (\epign“sin\). "Full knowledge," one of Paul's favourite words. For the phrase see strkjv@1Timothy:2:4|. {Which is according to godliness} (\tˆs kat' eusebeian\). "The (truth) with a view to godliness." The combination of faith and full knowledge of the truth is to bring godliness on the basis of the hope of life eternal.

rwp@Titus:1:2 @{God who cannot lie} (\ho apseudˆs theos\). "The non-lying God." Old adjective (\a\ privative and \pseudˆs\), here only in N.T. See strkjv@2Timothy:2:13|. In Polycarp's last prayer. {Promised} (\epˆggeilato\). First aorist middle indicative of \epaggell“\. Antithesis in \ephaner“sen de\ (manifested) in verse 3| (first aorist active indicative of \phanero“\). Same contrast in strkjv@Romans:16:25; strkjv@Colossians:1:26|. {Before times eternal} (\pro chron“n ai“n“n\). Not to God's purpose before time began (Ephesians:1:4; strkjv@2Timothy:1:9|), but to definite promises (Romans:9:4|) made in time (Lock). "Long ages ago." See strkjv@Romans:16:25|.

rwp@Titus:1:3 @{In his own seasons} (\kairois idiois\). Locative case. See strkjv@1Timothy:2:6; strkjv@6:15|. {In the message} (\en kˆrugmati\). See strkjv@1Corinthians:1:21; strkjv@2:4| for this word, the human proclamation (preaching) of God's word. {Wherewith I was intrusted} (\ho episteuthˆn\). Accusative relative \ho\ retained with the first aorist passive indicative of \pisteu“\ as in strkjv@1Timothy:1:11|. See strkjv@1Timothy:2:7|. {Of God our Saviour} (\tou s“tˆros hˆm“n theou\). In verse 4| he applies the words "\tou s“tˆros hˆm“n\" to Christ. In strkjv@2:13| he applies both \theou\ and \s“tˆros\ to Christ.

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

rwp@Titus:1:5 @{For this cause} (\toutou charin\). In N.T. only here and strkjv@Ephesians:3:1,14|. Paul may be supplementing oral instruction as in Timothy's case and may even be replying to a letter from Titus (Zahn). {Left I thee in Crete} (\apeleipon se en Krˆtˆi\). This is the imperfect active of \apoleip“\, though MSS. give the aorist active also (\apelipon\) and some read \kateleipon\ or \katelipon\. Both are common verbs, though Paul uses \kataleip“\ only in strkjv@1Thessalonians:3:1| except two quotations (Romans:11:4; strkjv@Ephesians:5:31|) and \apoleip“\ only here and strkjv@2Timothy:4:13,20|. Perhaps \apoleip“\ suggests a more temporary stay than \kataleip“\. Paul had apparently stopped in Crete on his return from Spain about A.D. 65. {That thou shouldest set in order} (\hina epidiorth“sˆi\). Late and rare double compound (inscriptions, here only in N.T.), first aorist middle subjunctive (final clause with \hina\) of \epidiortho“\, to set straight (\ortho“\) thoroughly (\dia\) in addition (\epi\), a clean job of it. {The things that were wanting} (\ta leiponta\). "The things that remain." See strkjv@3:13; strkjv@Luke:18:22|. Either things left undone or things that survive. In both senses the new pastor faces problems after the tornado has passed. Parry takes it "of present defects" in Cretan character. {And appoint} (\kai katastˆsˆis\). Final clause still and first aorist active subjunctive of \kathistˆmi\, the word used in strkjv@Acts:6:13| about the deacons. The word does not preclude the choice by the churches (in every city, \kata polin\, distributive use of \kata\). This is a chief point in the \epidorth“sis\ (White). {Elders} (\presbuterous\). See strkjv@1Timothy:3:2; strkjv@4:17|. {As I gave thee charge} (\h“s eg“ soi dietaxamˆn\). First aorist (constative) middle imperative of \diatass“\, clear reference to previous personal details given to Titus on previous occasions.

rwp@Titus:1:6 @{Blameless} (\anegklˆtos\). In a condition of first class. Used in strkjv@1Timothy:3:10| of deacons which see. {That believe} (\pista\). Added to what is in strkjv@1Timothy:3:4|. "Believing children." {Not accused of riot} (\mˆ en katˆgoriƒi as“tias\). See strkjv@1Timothy:5:19| for \katˆgoria\ and strkjv@Ephesians:5:18| for \as“tia\. "Not in accusation of profligacy." {Unruly} (\anupotakta\). See strkjv@1Timothy:1:9|. Public disorder, out of doors. See also verse 10|.

rwp@Titus:1:9 @{Holding to} (\antechomenon\). Present middle participle of \antech“\, old verb, to hold back, in middle to hold oneself face to face with, to cling to, as in strkjv@1Thessalonians:5:14|. {The faithful word} (\tou pistou logou\). See strkjv@1Timothy:1:15; strkjv@6:3; strkjv@Romans:16:17|. Some would see a reference here to Christ as the Personal Logos. {That he may be able} (\hina dunatos ˆi\). Final clause with present active subjunctive. Paul several times uses \dunatos eimi\ in the sense of \dunamai\, with infinitive as here (Romans:4:21; strkjv@11:23; strkjv@2Timothy:1:12|). {The gainsayers} (\tous antilegontas\). Present active participle of \antileg“\, old word, to answer back, as in strkjv@Romans:10:21|. "The talkers back."

rwp@Titus:1:10 @{Vain talkers} (\mataiologoi\). Late and rare compound, empty talkers, in Vett. Val. and here. See strkjv@1Timothy:1:6| for \mataiologia\. {Deceivers} (\phrenapatai\). Late and rare compound, in papyri, eccl. writers, here alone in N.T. "Mind-deceivers." See strkjv@Galatians:6:3| for \phrenapatƒin\. {Specially they of the circumcision} (\malista hoi ek tˆs peritomˆs\). Same phrase in strkjv@Acts:11:2; strkjv@Galatians:2:12; strkjv@Colossians:4:11|. Jews are mentioned in Crete in strkjv@Acts:2:11|. Apparently Jewish Christians of the Pharisaic type tinged with Gnosticism.

rwp@Titus:1:11 @{Whose mouths must be stopped} (\hous dei epistomizein\). Literally, "whom it is necessary to silence by stopping the mouth." Present active infinitive \epistomizein\, old and common verb (\epi\, \stoma\, mouth), here only in N.T. To stop the mouth either with bridle or muzzle or gag. {Overthrow} (\anatrepousin\). Old and common verb, to turn up, to overturn. In N.T. only here and strkjv@2Timothy:2:18|. In papyri to upset a family by perversion of one member. {Things which they ought not} (\ha mˆ dei\). Note subjective negative \mˆ\ with indefinite relative and indicative mode. {For filthy lucre's sake} (\aischrou kerdous charin\). The Cretans are given a bad reputation for itinerating prophets for profit by Polybius, Livy, Plutarch. Paul's warnings in strkjv@1Timothy:3:3,8; strkjv@6:5| reveal it as "a besetting temptation of the professional teacher" (Parry). See verse 7| above. Disgraceful gain, made in shameful ways.

rwp@Titus:1:14 @See strkjv@1Timothy:1:4| for \prosech“\ and \muthois\, only here we have _Jewish_ (\Ioudaikois\) added. Perhaps a reference to the oral traditions condemned by Christ in strkjv@Mark:7:2-8|. See also strkjv@Colossians:2:22|, apparently Pharisaic type of Gnostics. {Who turn away from the truth} (\apostrephomen“n\). Present middle (direct) participle of \apostreph“\, "men turning themselves away from the truth" (accusative according to regular idiom). "The truth" (1Timothy:4:3|) is the gospel (Ephesians:4:21|).

rwp@Titus:1:15 @{To them that are defiled} (\tois memiammenois\). Perfect passive articular participle of \miain“\, old verb, to dye with another colour, to stain, in N.T. only here, strkjv@Jude:1:8; strkjv@Hebrews:12:15|. See \memiantai\ (perf. pass. indic.) in this verse. \Molun“\ (1Corinthians:8:7|) is to smear. {Unbelieving} (\apistois\). As in strkjv@1Corinthians:7:12f.; strkjv@1Timothy:5:8|. The principle or proverb just quoted appears also in strkjv@1Corinthians:6:12; strkjv@10:23; strkjv@Romans:14:20|. For the defilement of mind (\nous\) and conscience (\suneidˆsis\) in both Gentile and Jew by sin, see strkjv@Romans:1:18-2:29|.

rwp@Titus:1:16 @{They profess} (\homologousin\). Present active indicative of \homologe“\, common verb (\homou, leg“\) as in strkjv@Romans:10:10f|. \Eidenai\ (know) is second perfect active infinitive of \oida\ in indirect assertion. {By their works} (\tois ergois\). Instrumental case. {They deny} (\arnountai\). Present middle of \arneomai\, old verb, common in the Gospels and the Pastoral Epistles (1Timothy:5:8; strkjv@Titus:2:12; strkjv@2Timothy:2:12|). {Abominable} (\bdeluktoi\). Verbal adjective from \bdelussomai\. Only in LXX and here. {Disobedient} (\apeitheis\). See strkjv@Romans:1:30|. {Reprobate} (\adokimoi\). See on ¯1Corinthians:9:27; strkjv@Romans:1:28|.

rwp@Titus:2:3 @{Aged women} (\presbutidas\). Old word, feminine of \presbutˆs\, only here in N.T. See \presbuteras\ in strkjv@1Timothy:5:2|. {Reverent} (\hieroprepeis\). Old word (\heiros, prepei\). Only here in N.T. Same idea in strkjv@1Timothy:2:10|. Like people engaged in sacred duties (Lock). {In demeanour} (\en katastˆmati\). Late and rare word (inscriptions) from \kathistˆmi\, deportment, only here in N.T. {Not slanderers} (\mˆ diabolous\). See strkjv@1Timothy:3:11; strkjv@2Timothy:3:3|. {Nor enslaved to much wine} (\mˆde oin“i poll“i dedoul“menas\). Perfect passive participle of \doulo“\, with dative case \oin“i\. See strkjv@1Timothy:3:8|. "It is proved by experience that the reclamation of a woman drunkard is almost impossible" (White). But God can do the "impossible." {Teachers of that which is good} (\kalodidaskalous\). Compound word found here alone, _bona docentes_ (teaching good and beautiful things). A sorely needed mission.

rwp@Titus:2:8 @{Sound} (\hugiˆ\, Attic usually \hugiƒ\ in accusative singular), elsewhere in Pastorals participle \hugian“n\ (verse 1|). {That cannot be condemned} (\akatagn“ston\). Only N.T. example (verbal, \a\ privative and \katagn“stos\) and in IV Macc. strkjv@4:47. Deissmann (_Bible Studies_, p. 200) quotes it from an inscription and the adverb from a papyrus. {He that is of the contrary part} (\ho ex enantias\). "The one on the opposite side" (your opponent). Cf. verse 9; strkjv@1Timothy:5:14|. {May be ashamed} (\hina entrapˆi\). Final clause with \hina\ and second aorist passive subjunctive of \entrep“\, to turn, in middle and passive to turn one on himself and so be ashamed (to blush) as in strkjv@2Thessalonians:3:14; strkjv@1Corinthians:4:14|. This sense in the papyri. {Evil} (\phaulon\). Old word, easy (easy morals), worthless; bad, as in strkjv@2Corinthians:5:10|.

rwp@Titus:2:10 @{Not purloining} (\mˆ nosphizomenous\). Present middle participle of \nosphiz“\, old verb (from \nosphi\, apart), in middle to set apart for oneself, to embezzle, in N.T. only here and strkjv@Acts:5:2f|. {Fidelity} (\pistin\). See strkjv@Galatians:5:22; strkjv@1Timothy:5:12| for \pistis\ in the sense of faithfulness. Nowhere else in the N.T. do we have \agathˆ\ with \pistis\ as here, but an Oxyr. papyrus (iii. 494, 9) has this very phrase (\pƒsan pistin endeiknumenˆi\). Westcott and Hort put \agapˆn\ in the margin. See strkjv@3:2|. {That they may adorn} (\hina kosm“sin\). Final clause with \hina\ and present active subjunctive. See strkjv@1Timothy:2:9| for \kosme“\. Paul shows slaves how they may "adorn" the teaching of God.

rwp@Titus:2:11 @{Hath appeared} (\epephanˆ\). "Did appear," the first Epiphany (the Incarnation). Second aorist passive indicative of \epiphain“\, old verb, in N.T. here, strkjv@3:4; strkjv@Luke:1:79; strkjv@Acts:27:20|. {Bringing salvation} (\s“tˆrios\). Old adjective from \s“tˆr\ (Saviour), here alone in N.T. except \to s“tˆrion\ (salvation, "the saving act") in strkjv@Luke:2:30; strkjv@3:6; strkjv@Ephesians:6:17|. {Instructing} (\paideuousa\). See strkjv@1Timothy:1:20|. {Ungodliness} (\asebeian\). See strkjv@Romans:1:18|. {Worldly lusts} (\tas kosmikas epithumias\). Aristotle and Plutarch use \kosmikos\ (from \kosmos\) about the universe as in strkjv@Hebrews:9:1| about the earthly. Here it has alone in N.T. the sense of evil "in this present age" as with \kosmos\ in strkjv@1John:2:16|. The three adverbs set off the opposite (soberly \s“phron“s\, righteously \dikai“s\, godly \euseb“s\).

rwp@Titus:2:13 @{Looking for} (\prosdechomenoi\). Present middle participle of \prosdechomai\, old verb, the one used of Simeon (Luke:2:25|) and others (Luke:2:38|) who were looking for the Messiah. {The blessed hope and appearing of the glory} (\tˆn makarian elpida kai epiphaneian tˆs doxˆs\). The word \epiphaneia\ (used by the Greeks of the appearance of the gods, from \epiphanˆs, epiphain“\) occurs in strkjv@2Timothy:1:10| of the Incarnation of Christ, the first Epiphany (like the verb \epephanˆ\, strkjv@Titus:2:11|), but here of the second Epiphany of Christ or the second coming as in strkjv@1Timothy:6:14; strkjv@2Timothy:4:1,8|. In strkjv@2Thessalonians:2:8| both \epiphaneia\ and \parousia\ (the usual word) occur together of the second coming. {Of our great God and Saviour Jesus Christ} (\tou megalou theou kai s“tˆros Iˆsou Christou\). This is the necessary meaning of the one article with \theou\ and \s“tˆros\ just as in strkjv@2Peter:1:1,11|. See Robertson, _Grammar_, p. 786. Westcott and Hort read \Christou Iˆsou\.

rwp@Titus:2:14 @{Who gave himself for us} (\hos ed“ken heauton huper hˆm“n\). Paul's great doctrine (Galatians:1:4; strkjv@2:20; strkjv@1Timothy:2:6|). {That he might redeem us} (\hina lutr“sˆtai\). Final clause, \hina\ and the aorist middle subjunctive of \lutro“\, old verb from \lutron\ (ransom), in N.T. only here, strkjv@Luke:24:21; strkjv@1Peter:1:18|. {Purify to himself} (\katharisˆi heaut“i\). Final clause with first aorist active subjunctive of \kathariz“\, for which verb see strkjv@Ephesians:5:26|. {Lawlessness} (\anomias\). See strkjv@2Thessalonians:2:3|. {A people for his own possession} (\laon periousion\). A late word (from \perieimi\, to be over and above, in papyri as well as \periousia\), only in LXX and here, apparently made by the LXX, one's possession, and so God's chosen people. See strkjv@1Peter:2:9| (\laos eis peripoiˆsin\). {Zealous of good works} (\zˆl“tˆn kal“n erg“n\). "A zealot for good works." Substantive for which see strkjv@1Corinthians:14:12; strkjv@Galatians:1:14|. Objective genitive \erg“n\.

rwp@Titus:2:15 @{With all authority} (\meta pasˆs epitagˆs\). See strkjv@1Corinthians:7:6; strkjv@2Corinthians:8:8|. Assertion of authority is sometimes necessary. {Let no man despise thee} (\mˆdeis sou periphroneit“\). Present active imperative in prohibition of \periphrone“\, old verb, only here in N.T., to think around (on all sides). Literally, "let no man think around thee" (and so despise thee). In strkjv@1Timothy:4:12| it is \kataphroneit“\ (think down on), a stronger word of scorn, but this one implies the possibility of one making mental circles around one and so "out-thinking" him. The best way for the modern minister to command respect for his "authority" is to do thinking that will deserve it.

rwp@Titus:3:4 @{The kindness} (\hˆ chrˆstotˆs\). See strkjv@Romans:2:4| for this very word used of God as here. {His love toward man} (\hˆ philanthr“pia\). "The philanthrophy of God our Saviour." Old word from \philanthr“pos\, for love of mankind, in N.T. only here and strkjv@Acts:28:2|. {Appeared} (\epephanˆ\). See strkjv@2:11| and here as there the Incarnation of Christ. See strkjv@1Timothy:1:1| for \s“tˆr\ with \theos\ (God).

rwp@Titus:3:5 @{Done} (not in the Greek, only the article \t“n\), "not as a result of works those in righteousness which we did." Same idea as in strkjv@Romans:3:20f|. {According to his mercy he saved us} (\kata to autou eleos es“sen\). See strkjv@Psalms:109:26; strkjv@1Peter:1:3; strkjv@Ephesians:2:4|. Effective aorist active indicative of \s“z“\. {Through the washing of regeneration} (\dia loutrou palingenesias\). Late and common word with the Stoics (Dibelius) and in the Mystery-religions (Angus), also in the papyri and Philo. Only twice in the N.T. (Matthew:19:28| with which compare \apokatastasia\ in strkjv@Acts:3:21|, and here in personal sense of new birth). For \loutron\, see strkjv@Ephesians:5:26|, here as there the laver or the bath. Probably in both cases there is a reference to baptism, but, as in strkjv@Romans:6:3-6|, the immersion is the picture or the symbol of the new birth, not the means of securing it. {And renewing of the Holy Spirit} (\kai anakain“se“s pneumatos hagiou\). "And renewal by the Holy Spirit" (subjective genitive). For the late word \anakain“sis\, see strkjv@Romans:12:2|. Here, as often, Paul has put the objective symbol before the reality. The Holy Spirit does the renewing, man submits to the baptism after the new birth to picture it forth to men.

rwp@Titus:3:6 @{Which} (\hou\). Genitive case by attraction from \ho\ (grammatical gender) to the case of \pneumatos hagiou\. We do not have grammatical gender (only natural) in English. Hence here we should say "whom," even if it does not go smoothly with \execheen\ (he poured out, second aorist active indicative of \ekche“\). The reference is to the great Pentecost (Acts:2:33|) as foretold by Joel (Joel:2:28|). {Richly} (\plousi“s\). Then and to each one in his own experience. See strkjv@Romans:10:12; strkjv@1Timothy:6:17|.

rwp@Titus:3:7 @{Being justified by his grace} (\dikai“thentes tˆi ekeinou chariti\). First aorist passive participle of \dikaio“\ and instrumental case of \charis\ as in strkjv@Romans:3:24; strkjv@5:1|. {That we might be made heirs} (\hina klˆronomoi genˆth“men\). Purpose with \hina\ and first aorist passive of \ginomai\. See strkjv@Romans:4:13; strkjv@8:17|.

rwp@Titus:3:8 @{The saying} (\ho logos\). In verses 4-7|. {I will} (\boulomai\). See strkjv@1Timothy:2:8|. {That thou affirm confidently} (\se diabebaiousthai\). Indirect command. For the verb see strkjv@1Timothy:1:7|. {That they may be careful} (\hina phrontiz“sin\). Sub-final use of \hina\ with present active subjunctive of \phrontiz“\, old verb, only here in N.T. {To maintain good works} (\kal“n erg“n pro‹stasthai\). Present middle infinitive of \proistˆmi\, intransitive use, to stand before, to take the lead in, to care for. Paul is anxious that "believers" may take the lead in good works.

rwp@Titus:3:9 @{Fightings about the law} (\machas nomikas\). "Legal battles." See strkjv@1Timothy:6:4; strkjv@2Timothy:2:23|. Wordy fights about Mosaic and Pharisaic and Gnostic regulations. {Shun} (\periistaso\). Present middle imperative of \periistˆmi\, intransitive, step around, stand aside (2Timothy:2:16|). Common in this sense in the literary _Koin‚_. {Unprofitable} (\an“pheleis\). Old compound adjective (\a\ privative and \ophelos\), in N.T. only here and strkjv@Hebrews:7:18|.

rwp@Titus:3:10 @{Heretical} (\hairetikon\). Old adjective from \hairesis\ (\haireomai\, to choose), a choosing of a party (sect, strkjv@Acts:5:17|) or of teaching (2Peter:2:1|). Possibly a schism had been started here in Crete. {Refuse} (\paraitou\). Present middle imperative of \paraite“\, to ask from, to beg off from. See same form in strkjv@1Timothy:4:7; strkjv@5:11|. Possibly an allusion here to Christ's directions in strkjv@Matthew:18:15-17|.

rwp@Titus:3:11 @{Is perverted} (\exestraptai\). Perfect passive indicative of \ekstreph“\, old word to turn inside out, to twist, to pervert. Only here in N.T. {Self-condemned} (\autokatakritos\). Only known example of this double compound verbal adjective (\autos, kata, krin“\).

rwp@Titus:3:12 @{When I shall send} (\hotan pemps“\). Indefinite temporal clause with \hotan\ and the first aorist active subjunctive (or future indicative) of \pemp“\ (same form). {Artemas} (\Artemƒn\). Perhaps abbreviation of Artemidorus. Nothing more is known of him. {Or Tychicus} (\ˆ Tuchikon\). Paul's well-known disciple (Colossians:4:7; strkjv@Ephesians:6:21; strkjv@2Timothy:4:12|). {To Nicopolis} (\eis Nikopolin\). Probably in Epirus, a good place for work in Dalmatia (2Timothy:4:10|). {I have determined} (\kekrika\). Perfect active indicative. I have decided. {To winter there} (\ekei paracheimasai\). First aorist active infinitive of \paracheimaz“\, a literary _Koin‚_ word for which see strkjv@Acts:27:12; strkjv@1Corinthians:16:6|.

rwp@Titus:3:13 @{Zenas the lawyer} (\Zˆnƒn ton nomikon\). Possibly abbreviation of Zenodorus and may be one of the bearers of the Epistle with Apollos. Probably an expert in the Mosaic law as the word means in the Gospels. A converted Jewish lawyer. The Latin term is _jurisconsultum_ for \nomikon\. {Apollos} (\Apoll“n\). Paul's friend (Acts:18:24-19:1; strkjv@1Corinthians:1:12ff.|). {Set forward} (\propempson\). First aorist active imperative of \propemp“\, old verb, to send on ahead (1Corinthians:16:6,11; strkjv@Romans:15:24|). {That nothing be wanting unto them} (\hina mˆden autois leipˆi\). Purpose with \hina\ and present (or second aorist \lipˆi\, some MSS.) subjunctive of \leip“\, old verb to leave, to remain, to lack. With dative case here (\autois\).

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