OT-HISTORY.filter - rwp 2:16:

rwp@1Corinthians:12:16 @Points explained precisely as in verse 15|.

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} (\aphnon\). Old adjective (\a\ privative and \phn\). Without the faculty of speech (12:2; strkjv@Acts:8:32; strkjv@2Peter:2:16|).

rwp@2Thessalonians:2:16 @{And God our Father} (\kai [ho] theos ho patr hmn\). 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 agapsas hmas\). This singular articular participle refers to \ho patr\, "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} (\paraklsin ainian\). Distinct feminine form of \ainios\ here instead of masculine as in strkjv@Matthew:25:46|.

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 trechi kai doxaztai\). 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} (\kaths kai pros humas\). "As it does in your case" (Frame).

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} (\hi pepisteuka\). Dative case of the relative (\hi\) 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 \parathkn\ as here, to guard against robbery or any loss. {That which I have committed unto him} (\tn parathkn 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 \parakatathk\ (a sort of double deposit, \para\, beside, down, \kata\). {Against that day} (\eis ekeinn tn hmeran\). 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:2:2 @{From me} (\par' emou\). As in strkjv@1:13|. Paul was Timothy's chief teacher of Christ. {Among many witnesses} (\dia polln marturn\). 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 \paratithmi\ (1Timothy:1:18|) to deposit, same metaphor as \parathk\ 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:2:8 @{Risen from the dead} (\eggermenon ek nekrn\). 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:2:16 @{Shun} (\periistaso\). See strkjv@Titus:3:9|. {Babblings} (\kenophnias\). 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:3:9 @{They shall proceed no further} (\ou prokopsousin epi pleion\). Future active of \prokopt\. See strkjv@2:16|. {Folly} (\anoia\). Old word (from \anoos\, a privative and \nous\), want of sense, here only in N.T. {Evident} (\ekdlos\). Old word (\ek, dlos\, outstanding), here only in N.T. {Theirs} (\ekeinn\). Of Jannes and Jambres (Exodus:7:12|).

rwp@2Timothy:3:13 @{Impostors} (\gotes\). Old word from wailers (\goa\, to bewail), professional mourners, deceivers, jugglers. Here only in the N.T. Modern impostors know all the tricks of the trade. {Shall wax worse and worse} (\prokopsousin epi to cheiron\). "Shall cut forward to the worse stage." See strkjv@2:16| for \prokopt\. \Cheiron\ is comparative of \kakos\, "to the worse than now." {Deceiving and being deceived} (\planntes kai planmenoi\). Present active and present passive participles of \plana\. The tragedy of it all is that these seducers are able to deceive others as well as themselves.

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} (\mden lambanontes\). Present active participle with the usual negative with participles (1John:2:4|). {Of the Gentiles} (\apo tn ethnikn\). Instead of the usual \ethnn\ (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@Acts:2:16 @{This is that which hath been spoken by the prophet Joel} (\touto estin to eirmenon dia tou prophtou Il\). 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:3:17 @{And now} (\kai nun\). Luke is fond of these particles of transition (7:34; strkjv@10:5; strkjv@20:25; strkjv@22:16|) and also \kai ta nun\ (4:29; strkjv@5:38; strkjv@22:32; strkjv@27:22|), and even \kai nun idou\ (13:11; strkjv@20:22|). {I wot} (\oida\). Old English for "I know." {In ignorance} (\kata agnoian\). This use of \kata\ occurs in the _Koin_. See also strkjv@Philemon:1:14|. One may see strkjv@Luke:23:34| for the words of the Saviour on the Cross. "They had sinned, but their sin was not of so deep a dye that it could not have been still more heinous" (Hackett). If they had known what they were doing, they would not knowingly have crucified the Messiah (1Corinthians:2:8|).

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 Isou\). {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:9:36 @{At Joppa} (\En Ioppi\). The modern Jaffa, the port of Jerusalem (2Chronicles:2:16|). {Disciple} (\mathtria\). Feminine form of \mathts\, a learner from \manthan\, to learn, a late word and only here in the N.T. {Tabitha} (\Tabeitha\). Aramaic form of the Hebrew _Tsebi_ and, like the Greek word {Dorcas} (\Dorkas\), means Gazelle, "the creature with the beautiful look" (or eyes), from \derkomai\. The gazelle was a favourite type for beauty in the orient (Song of Solomon strkjv@2:9,17; strkjv@4:5; strkjv@7:3|). She may have had both the Aramaic and the Greek name, Tabitha Dorcas like John Mark. There is nothing said about a husband and so she was probably unmarried. She is the second woman mentioned by name after Pentecost (Sapphira the other). She did her beautiful deeds by herself. She did not have a Dorcas society. {Did} (\epoiei\). Imperfect active, her habit.

rwp@Acts:11:16 @{I remembered} (\emnsthn\). First aorist passive indicative of the common verb \mimnsk\, 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:11:26 @{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} (\sunachthnai en ti ekklsii\). 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 ti ekklsii\ 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} (\chrmatisai te prts en Antiocheii tous mathtas Christianous\). This first active infinitive \chrmatisai\ 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, \chrma\, from \chraomai\, to use or to do business). Polybius uses it in this sense as here. \Tous mathtas\ (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|, \Heridianoi\, followers of Herod), \Caesarianus\, a follower of Caesar (Deissmann, _Light from the Ancient East_, p. 377, gives papyri examples of the genitive \Kaisaros\ meaning also "belonging to Caesar" like the common adjective \Caesarianus\). It is made thus like a Latin adjective, though it is a Greek word, and it refers to the Hebrew belief in a Messiah (Page). The name was evidently given to the followers of Christ by the Gentiles to distinguish them from the Jews since they were Greeks, not Grecian Jews. The Jews would not call them Christians because of their own use of \Christos\ the Messiah. The Jews termed them Galileans or Nazarenes. The followers of Christ called themselves disciples (learners), believers, brethren, saints, those of the Way. The three uses of Christian in the N.T. are from the heathen standpoint (here), strkjv@Acts:26:28| (a term of contempt in the mouth of Agrippa), and strkjv@1Peter:4:16| (persecution from the Roman government). It is a clear distinction from both Jews and Gentiles and it is not strange that it came into use first here in Antioch when the large Greek church gave occasion for it. Later Ignatius was bishop in Antioch and was given to the lions in Rome, and John Chrysostom preached here his wonderful sermons.

rwp@Acts:12:16 @{Continued knocking} (\epemenen kroun\). 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} (\exestsan\). The frequent second aorist active (intransitive) indicative of \existmi\.

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} (\pss rhidiourgias\). Late compound from \rhidiourgos\ (\rhidios\, 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 \rhidiourgma\ 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 pss dikaiosuns\). Personal enemy to all justice, sums up all the rest. Note triple use of "all" (\pantos, pss, pss\), total depravity in every sense. {Wilt thou not cease?} (\ou pausi\). An impatient rhetorical question, almost volitive in force (Robertson, _Grammar_, p. 874). Note \ou\, not \m\, {To pervert} (\diastrephn\). 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:13:20 @{And after these things} (\kai meta tauta\). That is, the time of the Judges then began. Cf. strkjv@Judges:2:16|. {Until Samuel the prophet} (\hes Samoul prophtou\). The _terminus ad quem_. He was the last of the judges and the first of the prophets who selected the first king (Saul) under God's guidance. Note the absence of the Greek article with \prophtou\.

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

rwp@Galatians:6:2 @{Bear ye one another's burdens} (\allln ta bar 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} (\anaplrsate\). First aorist active imperative of \anaplro\, to fill up, old word, and see on ¯Matthew:23:32; strkjv@1Thessalonians:2:16; strkjv@1Corinthians:14:16|. Some MSS. have future indicative (\anaplrsete\).

rwp@Hebrews:7:6 @{He whose genealogy is not counted} (\ho m genealogoumenos\). Articular participle with negative \m\ (usual with participles) of the old verb \genealoge\ trace ancestry (cf. verse 3|) {Hath taken tithes} (\dedekatken\). Perfect active indicative of \dekato\, standing on record in Genesis. {Hath blessed} (\eulogken\). Perfect active indicative of \euloge\, likewise standing on record. Note the frequent perfect tenses in Hebrews. {Him that hath the promises} (\ton echonta tas epaggelias\). Cf. strkjv@6:12,13-15| for allusion to the repeated promises to Abraham (Genesis:12:3,7; strkjv@13:14; strkjv@15:5; strkjv@17:5; strkjv@22:16-18|).

rwp@Hebrews:9:10 @{Only with meats and drinks and divers washings} (\monon epi brmasin 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} (\dikaimasin sarkos\). But the correct text is undoubtedly simply \dikaimata sarkos\ (nominative case), in apposition with \dra te kai thusiai\ (gifts and sacrifices). See strkjv@9:1| for \dikaimata\. {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 diorthses\). 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|. \Diorthsis\ 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 \diorthma\ (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:10:9 @{The which} (\haitines\). "Which very things" (\thusiai\). {Then hath he said} (\tote eirken\). 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 prton\). Present active indicative of \anaire\, to take up, to abolish, of a man to kill (Matthew:2:16|). By "the first" (\to prton\) he means the system of animal sacrifices in verse 8|. {That he may establish the second} (\hina to deuteron stsi\). Purpose clause with \hina\ and the first aorist active (transitive) subjunctive of \histmi\, 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:12:16 @{Profane} (\beblos\). Trodden under foot, unhallowed (1Timothy:1:9|). {For one mess of meat} (\anti brses 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 prtotokia heautou\). From Genesis also and in Philo, only here in N.T. From \prtotokos\ (first born, strkjv@Hebrews:1:6|).

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 \aphilargurs\ --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. \autarks\ 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 eirken\). 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 m\ with the second aorist active subjunctive \an\ from \animi\, to relate, as in strkjv@Acts:16:26|; \oud' ou m\ 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@James:4:12 @{One only} (\heis\). No "only" in the Greek, but \heis\ here excludes all others but God. {The lawgiver} (\ho nomothets\). Old compound (from \nomos, tithmi\), only here in N.T. In strkjv@Psalms:9:20|. Cf. \nomothete\ in strkjv@Hebrews:7:11; strkjv@8:6|. {To save} (\ssai\, first aorist active infinitive of \sz\) {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 plsion\). "The neighbour" as in strkjv@James:2:8|.

rwp@James:4:16 @{In your vauntings} (\en tais alazoniais humn\). Old word for braggart talk (from \alazoneuomai\, to act the \alazn\ empty boaster strkjv@Romans:1:30|), common in Aristophanes, in N.T. only here and strkjv@1John:2:16|. {Glorying} (\kauchsis\). Act of glorying, late word from \kauchaomai\, good if for Christ (1Thessalonians:2:19|), bad if for self as here.

rwp@John:6:31 @{Ate the manna} (\to manna ephagon\). The rabbis quoted strkjv@Psalms:72:16| to prove that the Messiah, when he comes, will outdo Moses with manna from heaven. Jesus was claiming to be the Messiah and able to give bread for eternal life (verse 27|). Lightfoot (_Biblical Essays_, p. 152) says: "The key to the understanding of the whole situation is an acquaintance with the national expectation of the greater Moses." They quote to Jesus strkjv@Exodus:16:15| (of. strkjv@Numbers:11:7; strkjv@21:5; strkjv@Deuteronomy:8:3|). Their plea is that Moses gave us bread "from heaven" (\ek tou ouranou\). Can Jesus equal that deed of Moses?

rwp@John:6:55 @{Meat indeed} (\alths brsis\). Songs:the best MSS., "true food." See on ¯4:32| for \brsis\ as equal to \brma\ (a thing eaten). {Drink indeed} (\alths posis\). Correct text, "true drink." For \posis\ see strkjv@Romans:14:17; strkjv@Colossians:2:16| (only N.T. examples).

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 n 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 Isous oup edoxasth\). Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called "glorified" (\edoxasth\, 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:8:7 @{When they continued asking} (\hs epemenon ertntes\). Imperfect active indicative of \epimen\ (waiting in addition or still, \epi\, old verb) with supplementary active participle of \erta\, 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 anamarttos\). Verbal adjective (\an\ privative and \hamarttos\ 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} (\humn\). Objective genitive. {First cast} (\prtos balet\). The nominative \prtos\ 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:8:49 @{I have not a demon} (\eg daimonion ouk ech\). This Jesus says calmly, passing by the reference to the Samaritans as beneath notice. {My Father} (\ton patera mou\). As in strkjv@2:16|. He is not mad in claiming to honour God (cf. strkjv@7:18|). They were insulting the Father in insulting him (cf. strkjv@5:23|). On \atimaz\ (\a\ privative and \tima\, to dishonour) see strkjv@Luke:20:11|.

rwp@John:12:13 @{Took} (\elabon\). Second aorist active indicative of \lamban\. {The branches of the palm-trees} (\ta baia tn phoinikn\). \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 hupantsin auti\). Literally, {for a meeting} (\hupantsis\, 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" (\auti\, associative instrumental case after \hupantsin\ 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 \kraug\) as in strkjv@Matthew:12:19; strkjv@John:19:15|. {Hosannah} (\Hsannah\). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by \Sson d\ (Save now). {Blessed is he that cometh in the name of the Lord} (\eulogmenos 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 Isral\) as Nathanael called him (1:49|). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke:19:38-40|), a thing that he prevented a year before in Galilee (John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in strkjv@Deuteronomy:21:5; strkjv@2Samuel:6:18; strkjv@1Kings:22:16; strkjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark:11:10|) adds "the kingdom that cometh" while Luke (19:38|) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33|)" (Bernard).

rwp@John:12:16 @{Understood not} (\ouk egnsan\). Second aorist active indicative of \ginsk\. 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 prton\). Adverbial accusative, as in strkjv@10:40; strkjv@19:39|. {Was glorified} (\edoxasth\). 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 emnsthsan\). First aorist passive indicative of \mimnsk\. It was easier to understand then and they had the Holy Spirit to help them (16:13-15|). {Were written of him} (\n ep' auti gegrammena\). Periphrastic past perfect passive of \graph\ with neuter plural participle agreeing with \tauta\ (these things) and singular verb, though the plural \san\ 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' auti\ for "of him" rather than \peri autou\ is unusual, but occurs in strkjv@Revelation:10:11; strkjv@22:16|. {They had done} (\epoisan\). First aorist active indicative of \poie\, simply, "they did."

rwp@John:12:23 @{The hour is come} (\elluthen h hra\). The predestined hour, seen from the start (2:4|), mentioned by John (7:30; strkjv@8:20|) as not yet come and later as known by Jesus as come (13:1|), twice again used by Jesus as already come (in the prayer of Jesus, strkjv@17:1; strkjv@Mark:14:41|, just before the betrayal in the Garden). The request from the Greeks for this interview stirs the heart of Jesus to its depths. {That the Son of man should be glorified} (\hina doxasthi ho huios tou anthrpou\). Purpose clause with \hina\ (not in the sense of \hote\, when) and the first aorist passive subjunctive of \doxaz\, same sense as in strkjv@12:16, strkjv@13:31|. The Cross must come before Greeks can really come to Jesus with understanding. But this request shows that interest in Jesus now extends beyond the Jewish circles.

rwp@John:13:1 @{Now before the feast of the passover} (\pro de ts heorts 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 \gapsen\ (loved). {Knowing} (\eids\). Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced "his hour" (\autou h hra\). 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 metabi\). 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 ti kosmi\). 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:13:31 @{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} (\edoxasth\). 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@Jude:1:4 @{Are crept in} (\pareisedusan\). 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 \metatithmi\, 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 despotn kai kurion hmn\). For the force of the one article for one person see on ¯2Peter:1:1|. For \despotn\ 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:1:16 @{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 prospa\). Present active participle of \thaumaz\ to admire, to wonder at. Nowhere else in N.T. with \prospa\, but a Hebraism (in strkjv@Leviticus:19:15; strkjv@Job:13:10|) like \lambanein prospon\ (Luke:20:21|) and \blepein prospon\ (Matthew:22:16|) and \prosoplempte\ (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@Luke:1:73 @{The oath which he sware} (\horkon hon mosen\). Antecedent attracted to case of the relative. The oath appears in strkjv@Genesis:22:16-18|. The oppression of the Gentiles seems to be in the mind of Zacharias. It is not certain how clearly he grasped the idea of the spiritual Israel as Paul saw it in Galatians and Romans.

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:2:34 @{Is set for the falling and the rising up of many in Israel} (\Keitai eis ptsin kai anastasin polln en ti Isral\). 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 \tithmi\ 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: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 \nes\. {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:5:30 @{The Pharisees and their scribes} (\hoi Pharisaioi kai hoi grammateis autn\). Note article with each substantive and the order, not "scribes and Pharisees," but "the Pharisees and the scribes of them" (the Pharisees). Some manuscripts omit "their," but strkjv@Mark:2:16| (the scribes of the Pharisees) shows that it is correct here. Some of the scribes were Sadducees. It is only the Pharisees who find fault here. {Murmured} (\egogguzon\). Imperfect active. Picturesque onomatopoetic word that sounds like its meaning. A late word used of the cooing of doves. It is like the buzzing of bees, like \tonthorruz\ of literary Greek. They were not invited to this feast and would not have come if they had been. But, not being invited, they hang on the outside and criticize the disciples of Jesus for being there. The crowd was so large that the feast may have been served out in the open court at Levi's house, a sort of reclining garden party. {The publicans and sinners} (\tn telnn kai hamartln\). Here Luke is quoting the criticism of the critics. Note one article making one group of all of them.

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} (\peptkan\). Perfect active third personal of \pipt\ for usual \peptkasi\. Some MSS. read \pepkan\ (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 ts gs\). 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} (\eploutsan\). 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 strnous auts\). Late word for arrogance, luxury, here alone in N.T. See \strnia\ in verses 7,9|, to live wantonly.

rwp@Revelation:19:7 @{Let us rejoice and be exceeding glad} (\chairmen kai agallimen\). 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} (\dmen\). Second aorist active subjunctive of \didmi\, but A reads \dsomen\ (future active) and P \dsmen\. 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} (\lthen\). Prophetic aorist, come at last. {Made herself ready} (\htoimasen heautn\). First aorist active indicative of \hetoimaz\ and the reflexive pronoun. See strkjv@22:2| for \htoimasmenn hs numphn\ (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:21:13 @{Three gates} (\pulnes treis\) on each of the four sides as in strkjv@Ezekiel:42:16ff.|; "on the east" (\apo anatols\, as in strkjv@16:12|, starting from the east), "on the north" (\apo borr\, from the north, as in strkjv@Luke:13:29|), "on the south" (\apo notou\, from the south, as in strkjv@Luke:13:29|), "on the west" (\apo dusmn\, from the west, as in strkjv@Matthew:8:11|).

rwp@Revelation:22:1 @{He shewed me} (\edeixen moi\). The angel as in strkjv@21:9,10| (cf. strkjv@1:1; strkjv@4:1|). Now the interior of the city. {A river of water of life} (\potamon hudatos zs\). For \hudr zs\ (water of life) see strkjv@7:17; strkjv@21:6; strkjv@22:17; strkjv@John:4:14|. There was a river in the Garden of Eden (Genesis:2:10|). The metaphor of river reappears in strkjv@Zechariah:14:8; strkjv@Ezekiel:47:9|, and the fountain of life in strkjv@Joel:3:18; strkjv@Jeremiah:2:13; strkjv@Proverbs:10:11; strkjv@13:14; strkjv@14:27; strkjv@16:22; strkjv@Psalms:36:10|. {Bright as crystal} (\lampron hs krustallon\). See strkjv@4:6| for \krustallon\ and strkjv@15:6; strkjv@19:8; strkjv@22:16| for \lampron\. "Sparkling like rock crystal" (Swete), shimmering like mountain water over the rocks. {Proceeding out of the throne of God and of the Lamb} (\ekporeuomenon ek tou thronou tou theou kai tou arniou\). Cf. strkjv@Ezekiel:47:1; strkjv@Zechariah:14:8|. Already in strkjv@3:21| Christ is pictured as sharing the Father's throne as in strkjv@Hebrews:1:3|. See also strkjv@22:3|. This phrase has no bearing on the doctrine of the Procession of the Holy Spirit.

rwp@Revelation:22:16 @{I Jesus} (\Eg Isous\). 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 ekklsiais\). 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 h 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 astr ho lampros ho prinos\). The Davidic King is called a star in strkjv@Numbers:24:17; strkjv@Luke:1:78|. This "day-star" (\phsphoros\) 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_Romans @ THE PURPOSE Paul tells this himself. He had long cherished a desire to come to Rome (Acts:19:21|) and had often made his plans to do so (Romans:1:13|) which were interrupted (Romans:15:22|), but now he definitely plans to go from Jerusalem, after taking the contribution there (Romans:15:26|), to Rome and then on to Spain (Romans:15:24,28|). Meanwhile he sends this Epistle that the Romans may know what Paul's gospel really is (Romans:1:15; strkjv@2:16|). He is full of the issues raised by the Judaizing controversy as set forth in the Epistles to Corinth and to Galatia. Songs:in a calmer mood and more at length he presents his conception of the Righteousness demanded by God (Romans:1:17|) of both Gentile (Romans:1:18-32|) and Jew (Romans:2:1-3:20|) and only to be obtained by faith in Christ who by his atoning death (justification) has made it possible (Romans:3:21-5:21|). This new life of faith in Christ should lead to holiness of life (sanctification, chapters strkjv@Romans:6-8|). This is Paul's gospel and the remaining chapters deal with corollaries growing out of the doctrine of grace as applied to practical matters. It is a cause for gratitude that Paul did write out so full a statement of his message. He had a message for the whole world and was anxious to win the Roman Empire to Christ. It was important that he go to Rome for it was the centre of the world's life. Nowhere does Paul's Christian statesmanship show to better advantage than in this greatest of his Epistles. It is not a book of formal theology though Paul is the greatest of theologians. Here Paul is seen in the plenitude of his powers with all the wealth of his knowledge of Christ and his rich experience in mission work. The church in Rome is plainly composed of both Jews and Greeks, though who started the work there we have no way of knowing. Paul's ambition was to preach where no one else had been (Romans:15:20|), but he has no hesitation in going on to Rome.

rwp@Romans:1:18 @{For the wrath of God is revealed} (\apokaluptetai gar org theou\). Note in Romans Paul's use of \gar\, now argumentative, now explanatory, now both as here. There is a parallel and antecedent revelation (see verse 17|) of God's wrath corresponding to the revelation of God's righteousness, this an unwritten revelation, but plainly made known. \Org\ is from \orga\, to teem, to swell. It is the temper of God towards sin, not rage, but the wrath of reason and law (Shedd). The revelation of God's righteousness in the gospel was necessary because of the failure of men to attain it without it, for God's wrath justly rested upon all both Gentiles (1:18-32|) and Jews (2:1-3:20|). {Ungodliness} (\asebeian\). Irreligion, want of reverence toward God, old word (cf. strkjv@2Timothy:2:16|). {Unrighteousness} (\adikian\). Lack (\a\ privative and \dik\) of right conduct toward men, injustice (Romans:9:14; strkjv@Luke:18:6|). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, "might makes right"). {Hold down the truth} (\tn altheian katechontn\). Truth (\altheia, alths\, from \a\ privative and \lth\ or \lanthan\, to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and "hold it down in unrighteousness." Their evil deeds conceal the open truth of God from men. Cf. strkjv@2Thessalonians:2:6f.| for this use of \katech\, to hinder.

rwp@Romans:1:29 @{Being called with} (\peplrmenous\). Perfect passive participle of the common verb \plro\, state of completion, "filled to the brim with" four vices in the associative instrumental case (\adikii\, unrighteousness as in verse 18|, \ponrii\, active wickedness as in strkjv@Mark:7:22|, \pleonexii\, covetousness as in strkjv@1Thessalonians:2:5; strkjv@Luke:12:15|, \kakii\, maliciousness or inward viciousness of disposition as in strkjv@1Corinthians:5:8|). Note asyndeton, no connective in the lists in verses 29-31|. Dramatic effect. The order of these words varies in the MSS. and \porneii\, fornication, is not genuine here (absent in Aleph A B C). {Full of} (\mestous\). Paul changes from participle to adjective. Old adjective, rare in the N.T., like \mesto\, to fill full (only in strkjv@Acts:2:13| in N.T.), stuffed full of (with genitive). Five substantives in the genitive (\phthonou\, envy, as in strkjv@Galatians:5:21|, \phonou\, murder, and so a paronomasia or combination with \phthonou\, of like sounding words, \eridos\, strife, as in strkjv@2Corinthians:12:16|, \kakothias\, malignity, and here only in N.T. though old word from \kakoths\ and that from \kakos\ and \thos\, a tendency to put a bad construction on things, depravity of heart and malicious disposition.

rwp@Romans:2:16 @{According to my gospel} (\kata to euaggelion mou\). What Paul preaches (1Corinthians:15:1|) and which is the true gospel

rwp@Romans:3:20 @{Because} (\dioti\, again, \dia, hoti\). {By the works of the law} (\ex ergn nomou\). "Out of works of law." Mosaic law and any law as the source of being set right with God. Paul quotes strkjv@Psalms:43:2| as he did in strkjv@Galatians:2:16| to prove his point. {The knowledge of sin} (\epignsis hamartias\). The effect of law universally is rebellion to it (1Corinthians:15:56|). Paul has shown this carefully in strkjv@Galatians:3:19-22|. Cf. strkjv@Hebrews:10:3|. He has now proven the guilt of both Gentile and Jew.

rwp@Romans:3:22 @{Even} (\de\). Not adversative here. It defines here. {Through faith in Jesus Christ} (\dia pistes [Isou] 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 Isoun episteusamen\ (we believed in Christ), by \ts eis Christon pistes humn\ (of your faith in Christ) in strkjv@Colossians:2:5|, by \en pistei ti en Christi Isou\ (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} (\diastol\). 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:6:17 @{Whereas ye were} (\te\). Imperfect but no "whereas" in the Greek. Paul is not grateful that they were once slaves of sin, but only that, though they once were, they turned from that state. {To that form of doctrine whereunto ye were delivered} (\eis hon paredothte tupon didachs\). Incorporation of the antecedent (\tupon didachs\) into the relative clause: "to which form of doctrine ye were delivered." See on ¯5:14| for \tupon\. It is hardly proper to take "form" here to refer to Paul's gospel (2:16|), possibly an allusion to the symbolism of baptism which was the outward sign of the separation.

rwp@Romans:8:5 @{Do mind} (\phronousin\). Present active indicative of \phrone\, to think, to put the mind (\phrn\) on. See strkjv@Matthew:16:23; strkjv@Romans:12:16|. For the contrast between \sarx\ and \pneuma\, see strkjv@Galatians:5:16-24|.

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 auti\). 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.