OT-HISTORY.filter - rwp Both:
rwp@
1Corinthians:12:14 @{Is not one member} (\ouk estin hen melos\). The point sounds like a truism, but it is the key to the whole problem of church life both local and general. Vincent refers to the fable of the body and the members by Menenius Agrippa (Livy, II, 32), but it was an old parable. Socrates pointed out how absurd it would be if feet and hands should work against one another when God made them to cooperate (Xen., _Mem_. II. iii. 18). Seneca alludes to it as does Marcus Aurelius and Marcus Antoninus.
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 prophtas\ (some apostles, some prophets), but he changes the construction and has no \hous de\, but instead \prton, deuteron, epeita\ (first, second, then, etc.). {In the church} (\en ti ekklsii\). The general sense of \ekklsia\ 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} (\prophtas\). 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, iamtn, glssn\) in verses 9,10| with \glssn\, last again. But these two new terms (helps, governments). {Helps} (\antilmpseis\). 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} (\kubernseis\). Old word from \kuberna\ (cf. \Kubernts\ 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 hgoumenoi\ 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:13:1 @{With the tongues} (\tais glssais\). 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 m ech\, though the form is identical with present indicative) is of the third class, a supposable case. {But have not love} (\agapn de m 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 \agap\ (a back-formation from \agapa\) occurs before the LXX and the N.T. Plutarch used \agapsis\. 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 \agap\ made it easier for Christians to use this word for Christian love as opposed to \ers\ (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 \agap\ 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 chn\). Old words. Brass was the earliest metal that men learned to use. Our word _echoing_ is \chn\, 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:13:4 @Verses 4-7| picture the character or conduct of love in marvellous rhapsody. {Suffereth long} (\makrothumei\). Late _Koin_ word (Plutarch) from \makros\, long, \thumos\, passion, ardour. Cf. strkjv@James:5:7f|. {Is kind} (\chrsteuetai\). From \chrstos\ (useful, gracious, kind) and that from \chraomai\, to use. Not found elsewhere save in Clement of Rome and Eusebius. "Perhaps of Paul's coining" (Findlay). Perhaps a vernacular word ready for Paul. Gentle in behaviour. {Envieth not} (\ou zloi\). Present active indicative of \zlo\ (contraction \oei=oi\, same as subjunctive and optative forms). Bad sense of \zlos\ from \ze\, to boil, good sense in strkjv@12:31|. Love is neither jealous nor envious (both ideas). {Vaunteth not itself} (\ou perpereuetai\). From \perperos\, vainglorious, braggart (Polybius, Epictetus) like Latin _perperus_. Only here in N.T. and earliest known example. It means play the braggart. Marcus Anton. V. 5 uses it with \areskeuomai\, to play the toady. {Is not puffed up} (\ou phusioutai\). Present direct middle indicative of \phusio\ from \phusis\ (late form for \phusa, phusia\ from \phusa\, bellows), to puff oneself out like a pair of bellows. This form in Herodas and Menander. Is not arrogant. See on ¯4:6|.
rwp@1Corinthians:13:13 @{Abideth} (\menei\). Singular, agreeing in number with \pistis\ (faith), first in list. {The greatest of these} (\meizn toutn\). Predicative adjective and so no article. The form of \meizn\ 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@2Thessalonians:2:3 @{Let no man beguile you in any wise} (\m tis humas exapatsi kata mdena tropon\). First aorist active subjunctive of \exapata\ (old verb to deceive, strengthened form of simple verb \apata\) with double negative (\m tis, mdena\) 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| (\m 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 \gensetai\) 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 m elthi h apostasia prton\). 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 (\h\) 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} (\prton\) 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 apokaluphthi ho anthrpos ts anomias, ho huios ts apleias\). First aorist passive subjunctive after \ean m\ and same condition as with \elthi\. 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:2:7 @{For the mystery of lawlessness doth already work} (\to gar mustrion d energeitai ts anomias\). See strkjv@1Thessalonians:2:13| for \energeitai\. The genitive \ts anomias\ (lawlessness) describes \to mustrion\ (note emphatic position of both). This mystery (\mustrion\ secret, from \musts\, 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} (\hes ek mesou gentai\). Usual construction with \hes\ for the future (aorist middle subjunctive, \gentai\). Note absence of \an\ as often in N.T. and the \Koin\. Paul uses \hes\ 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:2:8 @{And then} (\kai tote\). Emphatic note of time, {then} when the restraining one (\ho katechn\) is taken out of the way, then \the lawless one\ (\ho anomos\), the man of sin, the man of perdition, will be revealed. {Whom the Lord [Jesus] shall slay} (\hon ho kurios [Isous] anelei\). Whether Jesus is genuine or not, he is meant by Lord. \Anelei\ is a late future from \anaire\, in place of \anairsei\. Paul uses strkjv@Isaiah:11:4| (combining {by the word of his mouth} with {in breath through lips}) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan). {And bring to naught by the manifestation of his coming} (\kai katargsei ti epiphaneii ts parousias autou\). This verb \katarge\ (\kata, argos\) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both \epiphaneia\ (\epiphany\, elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and \parousia\ (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. "The apparition of Jesus heralds his doom" (Moffatt). The mere appearance of Christ destroys the adversary (Vincent).
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@2Thessalonians:3:2 @{And that we may be delivered} (\kai hina rusthmen\). 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 tn atopn kai ponrn anthrpn\). 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. \Ponros\ 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 pantn h pistis\). Copula \estin\ not expressed. \Pantn\ is predicate possessive genitive, faith (article with abstract substantive) does not belong to all. Hence their evil conduct.
rwp@2Thessalonians:3:4 @{And we have confidence} (\pepoithomen\). Second perfect indicative of \peith\, to persuade, intransitive in this tense, we are in a state of trust. {In the Lord touching you} (\en kurii eph' humas\). Note the two prepositions, \en\ in the sphere of the Lord (1Thessalonians:4:1|) as the _ground_ of Paul's confident trust, \eph'\ (\epi\) with the accusative (towards you) where the dative could have been used (cf. strkjv@2Corinthians:2:3|). {Ye both do and will do} (\[kai] poieite kai poisete\). Compliment and also appeal, present and future tenses of \poie\. {The things which we command} (\ha paraggellomen\). Note of apostolic authority here, not advice or urging, but command.
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 tn agapn 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 tn hupomnn 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@2Timothy:1:5 @{Having been reminded} (\hupomnsin labn\). "Having received (second aorist active participle of \lamban\) a reminder" (old word from \hupomimnsk\, 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 \anamnsis\ remembrance (1Corinthians:11:24f.|) is rather a recalling by oneself (Vincent). {Of the unfeigned faith} (\ts anupokritou pistes\). Late compound for which see strkjv@2Corinthians:6:6; strkjv@Romans:12:9|. {Dwelt} (\eniksen\). First aorist active indicative of \enoike\, old verb, in N.T. only in Paul (Romans:8:11; strkjv@Colossians:3:16|). {First} (\prton\). Adverb, not adjective (\prt\). {In thy grandmother Lois} (\en ti mammi Lidi\). Old word, originally the infantile word for \mtr\ (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:1:17 @{When he was in Rome} (\genomenos en Romi\). Second aorist middle participle of \ginomai\ (coming to Rome, happening in Rome). {He sought me diligently and found me} (\spoudais eztsen me kai heuren\). Effective aorists both of them (first of \zte\, second of \heurisk\). He did it at the risk of his own life apparently.
rwp@2Timothy:2:26 @{They may recover themselves} (\ananpssin\). First aorist active subjunctive of \ananph\, late and rare word, to be sober again, only here in N.T., though \nph\ is in strkjv@1Thessalonians:5:6|. {Out of the snare of the devil} (\ek ts tou diabolou pagidos\). They have been caught while mentally intoxicated in the devil's snare (1Timothy:3:7|). See strkjv@Romans:11:9| for \pagis\. {Taken captive} (\ezgrmenoi\). Perfect passive participle of \zgre\, old verb, to take alive (\zos, agre\), in N.T. only here and strkjv@Luke:5:10| (of Peter). "Taken captive alive." {By him unto his will} (\hup' autou eis to ekeinou thelma\). This difficult phrase is understood variously. One way is to take both \autou\ and \ekeinou\, to refer to the devil. Another way is to take both of them to refer to God. Another way is to take \autou\ of the devil and \ekeinou\, of God. This is probably best, "taken captive by the devil" "that they may come back to soberness to do the will of God." There are difficulties in either view.
rwp@2Timothy:3:16 @{Every scripture inspired of God is also profitable} (\psa graph theopneustos kai phelimos\). There are two matters of doubt in this clause. One is the absence of the article \h\ before \graph\, whether that makes it mean "every scripture" or "all scripture" as of necessity if present. Unfortunately, there are examples both ways with both \ps\ and \graph\. Twice we find \graph\ in the singular without the article and yet definite (1Peter:2:6; strkjv@2Peter:1:20|). We have \ps Isral\ (Romans:11:26|) for all Israel (Robertson, _Grammar_, p. 772). Songs:far as the grammatical usage goes, one can render here either "all scripture" or "every scripture." There is no copula (\estin\) in the Greek and so one has to insert it either before the \kai\ or after it. If before, as is more natural, then the meaning is: "All scripture (or every scripture) is inspired of God and profitable." In this form there is a definite assertion of inspiration. That can be true also of the second way, making "inspired of God" descriptive of "every scripture," and putting \estin\ (is) after \kai\: "All scripture (or every scripture), inspired of God, is also profitable." {Inspired of God} (\theopneustos\). "God-breathed." Late word (Plutarch) here only in N.T. Perhaps in contrast to the commandments of men in strkjv@Titus:1:14|. {Profitable} (\phelimos\). See strkjv@1Timothy:4:8|. See strkjv@Romans:15:4|. Four examples of \pros\ (facing, with a view to, for): \didaskalian\, teaching; \elegmon\, reproof, in LXX and here only in N.T.; \epanorthsin\, correction, old word, from \epanortho\, to set up straight in addition, here only in N.T., with which compare \epidiortho\ in strkjv@Titus:1:5|; \paideian\, instruction, with which compare strkjv@Ephesians:6:4|.
rwp@2Timothy:4:5 @{But be thou sober} (\su de nphe\). Present active imperative of \nph\, for which see strkjv@1Thessalonians:5:6,8|. "Be sober in thy head." {Suffer hardship} (\kakopathson\). See strkjv@2:9|. {Do the work of an evangelist} (\ergon poison euaggelistou\). See strkjv@1Corinthians:1:17; strkjv@Ephesians:4:11| for \euaggelists\, gospelizer. {Fulfil} (\plrophorson\). First aorist active imperative of \plrophore\, for which see strkjv@Colossians:4:12|. In strkjv@Colossians:4:17| Paul uses \plro\ to Archippus about his ministry as he here employs \plrophore\. Both verbs mean to fill full.
rwp@Info_3John THIRD JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION Certainly III John is addressed to an individual, not to a church, though which Gaius we do not know. There are three friends of Paul with this name; Gaius of Corinth (1Corinthians:1:14|), Gaius of Macedonia (Acts:19:29|), Gaius of Derbe (Acts:20:4|), but it is unlikely that this Gaius of Pergamum (Findlay would call him) is either of these, though the _Apostolical Constitutions_ does identify him with Gaius of Derbe. It is possible that in strkjv@3John:1:9| there is an allusion to II John and, if so, then both letters went to individuals in the same church (one a loyal woman, the other a loyal man). Three persons are sharply sketched in III John (Gaius, Diotrephes, Demetrius). Gaius is the dependable layman in the church, Diotrephes the dominating official, Demetrius the kindly messenger from Ephesus with the letter, a vivid picture of early church life and missionary work. John is at Ephesus, the last of the apostles, and with an eagle's eye surveys the work in Asia Minor. The same Gnostic deceivers are at work as in the other Johannine Epistles. Pergamum is described in strkjv@Revelation:2:13| as the place "where Satan's throne is." strkjv@3John:1:1 @{The beloved} (\ti agapti\). Four times in this short letter this verbal adjective is used of Gaius (here, 2,5,11|). See strkjv@2John:1:1| for the same phrase here, "whom I love in truth."
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 ergasi\). 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@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 @ THE AUTHOR OF THE GOSPEL ALSO The author of the Acts expressly states that he wrote "the first treatise (\ton prton logon\) concerning all things, O Theophilus, that Jesus began both to do and to teach until which day he gave command through the Holy Spirit to the apostles whom he had chosen and was received up" (Acts:1:1f.|). There is no room for dispute that the reference is directly to the Gospel according to Luke as we have it now. Like the Gospel the book is dedicated to Theophilus. And, what is even more important, the same style appears in both Gospel and Acts. This fact Harnack has shown with great pains and conclusiveness. There is the same interest in medical matters and even Cadbury, who denies by implication the Lukan authorship, admits identity of authorship for both books.
rwp@Acts:1:1 @{The former treatise} (\ton men prton\). 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 \prtos\ 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 \mn\=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} (\epoisamn\). 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} (\hn rxato Isous\). The relative is attracted from the accusative \ha\ to the genitive \hn\ because of the antecedent \pantn\ (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:1:3 @{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} (\parestsen heauton znta\). 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 \paristmi\ 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 tekmriois\). Literally, "in many proofs." \Tekmrion\ 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 \tekmrion\ (proof) and \smeion\ (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, phthn\. 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' hmern 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 ts 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 \hals\, 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 \halisthte en auti\ 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 tn 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} (\hn kousate mou\). Change from indirect discourse (command), infinitives \chrizesthai\ and \perimenein\ after \parggeilen\ to direct discourse without any \eph\ (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 baptisthsesthe hagii\). 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 machairi\, like \machairi\, 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 \ti ploiarii\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptizn\ 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 \baptisthsesthe\ (future passive indicative) between \pneumati\ and \hagii\. 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 hmeras\). 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:1:13 @{Into the upper chamber} (\eis to huperion\). The upstairs or upper room (\huper\ is upper or over, the adjective \huperios\), 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" (\angeon 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} (\san 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 Zlts\). 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 Iakbou\). 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:1:19 @{Language} (\dialekti\). Not a dialect of the Greek, but a different language, the Aramaic. Songs:also in strkjv@2:6; strkjv@21:40|. \Dialektos\ is from \dialegomai\, to converse, to speak between two (\dia\). {Akeldama} (\Hakeldamach\). This Aramaic word Peter explains as "the field of blood." Two traditions are preserved: one in strkjv@Matthew:27:7| which explains that the priests purchased this potter's field with the money which Judas flung down as the price of the blood of Jesus. The other in Acts describes it as the field of blood because Judas poured out his blood there. Hackett and Knowling argue that both views can be true. "The ill-omened name could be used with a double emphasis" (Hackett).
rwp@Acts:2:2 @{Suddenly} (\aphn\). Old adverb, but in the N.T. only in Acts (2:2; strkjv@16:26; strkjv@28:6|). Kin to \exaiphns\ (Acts:22:61|). {A sound} (\chos\). Our \echo\. Old word, already in strkjv@Luke:4:37| for rumour and strkjv@Luke:21:25| for the roar of the sea. It was not wind, but a roar or reverberation "as of the rushing of a mighty wind" (\hsper pheromens pnos biaias\). This is not a strict translation nor is it the genitive absolute. It was "an echoing sound as of a mighty wind borne violently" (or rushing along like the whirr of a tornado). \Pno\ (wind) is used here (in the N.T. only here and strkjv@17:25| though old word) probably because of the use of \pneuma\ in verse 4| of the Holy Spirit. In strkjv@John:3:5-8| \pneuma\ occurs for both wind and Spirit. {Filled} (\eplrsen\). "As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of strkjv@Acts:1:5|" (Canon Cook). {They were sitting} (\san kathmenoi\). Periphrastic imperfect middle of \kathmai\.
rwp@Acts:2:17 @{In the last days} (\en tais eschatais hmerais\). 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 hmn\). 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| (\prophtousa\). {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 enupniasthsontai\). 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:2:19 @{Wonders} (\terata\). Apparently akin to the verb \tre\, to watch like a wonder in the sky, {miracle} (\miraculum\), marvel, portent. In the New Testament the word occurs only in the plural and only in connection with \smeia\ (signs) as here and in verse 43|. But {signs} (\smeia\) here is not in the LXX. See on strkjv@Matthew:11:20|. In verse 22| all three words occur together: powers, wonders, signs (\dunamesi, terasi, smeiois\). {As above} (\an\). This word is not in the LXX nor is "beneath" (\kat\), both probably being added to make clearer the contrast between heaven and earth. {Blood and fire and vapour of smoke} (\haima kai pur kai atmida kapnou\). A chiasm as these words illustrate bloodshed and destruction by fire as signs here on earth.
rwp@Acts:2:23 @{Him} (\touton\). "This one," resumptive and emphatic object of "did crucify and slay." {Being delivered up} (\ekdoton\). Verbal adjective from \ekdidmi\, 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} (\ti hrismeni bouli kai prognsi tou theou\). Instrumental case. Note both purpose (\boul\) and foreknowledge (\prognsis\) of God and "determined" (\hrismen\, 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} (\anomn\). 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} (\prospxantes\). First aorist active participle of \prospgnumi\, rare compound word in Dio Cassius and here only in the N.T. One must supply \ti stauri\ and so it means "fastened to the cross," a graphic picture like Paul's "nailed to the cross" (\proslsas ti stauri\) 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:2:25 @{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} (\proormn\). 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" (\enpion mou\). {On my right hand} (\ek dexin 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:2:27 @{In Hades} (\eis Hidn\). Hades is the unseen world, Hebrew Sheol, but here it is viewed as death itself "considered as a rapacious destroyer" (Hackett). It does not mean the place of punishment, though both heaven and the place of torment are in Hades (Luke:16:23|). "Death and Hades are strictly parallel terms: he who is dead is in Hades" (Page). The use of \eis\ here=\en\ is common enough. The Textus Receptus here reads \eis Hidou\ (genitive case) like the Attic idiom with \domon\ (abode) understood. "Hades" in English is not translation, but transliteration. The phrase in the Apostles' Creed, "descended into hell" is from this passage in Acts (Hades, not Gehenna). The English word "hell" is Anglo-Saxon from \helan\, to hide, and was used in the Authorized Version to translate both Hades as here and Gehenna as in strkjv@Matthew:5:22|. {Thy Holy One} (\ton hosion sou\). Peter applies these words to the Messiah. {Corruption} (\diaphthoran\). The word can mean destruction or putrefaction from \diaphtheir\, old word, but in N.T. only here and strkjv@Acts:13:34-37|. The Hebrew word in strkjv@Psalms:16| can mean also the pit or the deep.
rwp@Acts:2:32 @{This Jesus} (\touton ton Isoun\). 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} (\ti dexii 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 (\ti elpidi\), saved by hope, in hope, or for hope. Usually it is quite easy to tell the case when the form is identical. {Exalted} (\hupstheis\). 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} (\tn 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} (\hes an th\). Second aorist active subjunctive of \tithmi\ with \an\ after \hes\ 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} (\Asphals oun\). Assuredly therefore, without any slip or trip (\asphals\ from \a\ privative and \sphall\, to trip, to slip. Peter draws a powerfully pungent conclusion by the use of the adverb \asphals\ 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:2:38 @{Repent ye} (\metanosate\). 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 baptistht hekastos hmn\). 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 ti onomati Isou 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 ti onomati\ with \baptiz\ since \eis\ and \en\ are really the same word in origin. In strkjv@Acts:10:48| \en ti onomati Isou 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 prophtou\ (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 tn hamartin hmn\). 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 hmn\ (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 prophtou, dikaiou, mathtou\ 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 krugma Ina\). 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} (\tn drean tou hagiou pneumatos\). The gift consists (Acts:8:17|) in the Holy Spirit (genitive of identification).
rwp@Acts:3:15 @{But the Prince of life ye killed} (\ton de archgon ts zs 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|. \Archgos\ (\arch\, 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 hmeis 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:3:25 @{Ye} (\Humeis\). Emphatic position. {The covenant which God made} (\ts diathks hs ho theos dietheto\). Literally, "the covenant which God covenanted." \Diathk\ and \dietheto\ (second aorist middle indicative of \diathmi\) are the same root. See on strkjv@Matthew:26:28|. The covenant (agreement between two, \dia, tithmi\) 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 \hs\ attracted to case of the antecedent.
rwp@Acts:4:4 @{Men} (\andrn\). Strictly, men and not women, for \anthrpos\ is the term for both men and women. But in strkjv@Luke:11:31| \andres\ seems to include both men and women and that is possible here, though by no means certain, for see strkjv@Matthew:14:21| where the women and children are expressly excepted.
rwp@Acts:4:6 @{Annas} (\Hannas\). One of the rulers or chief priests, ex-high priest (A.D. 7-14) and father-in-law of {Caiaphas} (\Kaiaphas\) who was actual high priest at that time, though the title clung to Annas as here (both so called in strkjv@Luke:3:2|), Caiaphas so by Roman law, Annas so in the opinion of the Jews. They with John and Alexander are the leaders among the Sadducees in pressing the case against Peter and John.
rwp@Acts:4:20 @{For we cannot but speak} (\ou dunametha gar hmeis--m lalein\). Both negatives hold here, "For we (note emphatic \hmeis\) are not able not to speak" (what we saw and heard). This is defiance of the civil and ecclesiastical authorities that was justified, for the temple authorities stepped in between the conscience and God. Peter and John were willing to pay the price of this defiance with their lives. This is the courage of martyrs through all the ages.
rwp@Acts:4:27 @{Both Herod and Pontios Pilate} (\Hrids te kai Pontius Peilatos\). Luke alone (Luke:23:12|) tells of the reconciliation between Herod and Pilate at the trial of Jesus. Songs:Peter and the rest interpret this prophecy as directly fulfilled in their conduct towards Jesus Christ. {Whom thou didst anoint} (\hon echrisas\). As in verse 26| (cf. strkjv@Luke:4:18; strkjv@Isaiah:61:1|). Inaugurated as King Messiah.
rwp@Acts:5:14 @{Were the more added} (\mllon prosetithento\). Rather (\mllon\) instead of decrease as one might expect. Imperfect passive indicative of \prostithmi\ common \mi\ verb, kept on being added. {Both of men and women} (\andrn te kai gunaikn\). The distinction between \andres\ and \gunaikes\ and to be considered in connection with \andres\ in strkjv@4:4| which see.
rwp@Acts:7:1 @{Are these things so?} (\ei tauta houts 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:7:6 @{On this wise} (\houts\). 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 gi allotrii\). In a land not one's own, that belongs to another, alien as in strkjv@Matthew:17:25f.|, which see. {Four hundred years} (\et 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:7:11 @{Found no sustenance} (\ouch huriskon chortasmata\). Imperfect active, kept on not finding. {Chortasmata} is from {chortaz}, originally to feed with grass (\chortos\) or herbs. Old word, but only here in the N.T. and includes food for both men and animals. In strkjv@Genesis:24:25,32| it is fodder for the cattle, a first necessity for owners of herds of cattle.
rwp@Acts:7:20 @{Exceeding fair} (\asteios ti thei\). 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} (\anetraph\). Second aorist passive indicative of \anatreph\. He was brought up at home for three months in defiance of the new Pharaoh.
rwp@Acts:7:26 @{The day following} (\ti epiousi hmeri\). Locative case, "on the following day" (from \epeimi\, to come upon, to approach, present active participle \epin -ousa, -on\). Common phrase in old Greek both with \hmera\ (day) as here and without as strkjv@16:11|. Only in Acts in the N.T. {Appeared} (\phth\). 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} (\sunllassen autous eis eirnen\). 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 alllous\). 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:7:35 @{This Moses} (\Touton ton Musn\). 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} (\rnsanto\) Moses as now you the Jews denied (\rnsasthe\, strkjv@3:13|) Jesus. Those in Egypt scouted Moses as "ruler and judge" (verses 27,35|, \archonta kai dikastn\) and God "hath sent" (\apestalken\, perfect active indicative, state of completion) Moses "both a ruler and a deliverer" (\archonta kai lutrtn\) as Jesus was to be (Luke:1:68; strkjv@2:38; strkjv@Hebrews:9:12; strkjv@Titus:2:14|). "Ransomer" or "Redeemer" (\lutrts\) is not found elsewhere, \lutron\ (ransom), \lutro\, to ransom, and \lutrsis\, 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:7:40 @{Gods which shall go before us} (\theous hoi proporeusontai hmn\). strkjv@Exodus:32:1|. As guides and protectors, perhaps with some allusion to the pillar of fire and of cloud that had gone before them (Exodus:13:21|). The future indicative here with \hoi\ (relative) expresses purpose. {Ye wot not} (\ouk oidamen\). We do not know. How quickly they had forgotten both God and Moses while Moses was absent in the mount with God. {Become of him} (\egeneto auti\). Happened to him. "This" (\houtos\) here is a contemptuous allusion to Moses by the people.
rwp@Acts:7:43 @{The tabernacle of Moloch} (\tn sknn tou Moloch\). Or tent of Moloch which they took up after each halt instead of the tabernacle of Jehovah. Moloch was the god of the Amorites to whom children were offered as live sacrifices, an ox-headed image with arms outstretched in which children were placed and hollow underneath so that fire could burn underneath. {The star of the god Rephan} (\to astron tou theou Rompha\). Spelled also Romphan and Remphan. Supposed to be Coptic for the star Saturn to which the Egyptians, Arabs, and Phoenicians gave worship. But some scholars take the Hebrew _Kiyyoon_ to mean statues and not a proper name at all, "statues of your gods" carried in procession, making "figures" (\tupous\) with both "tabernacle" and "star" which they carried in procession. {I will carry} (\metoiki\). Attic future of \metoikis\ from \metoikiz\. {Beyond Babylon} (\epekeina Babulnos\). The Hebrew and the LXX have "beyond Damascus." An adverbial preposition (\ep' ekeina\ with \mer\ understood) used in the old Greek and the LXX with the ablative case and meaning "beyond." Here only in the N.T. in quotation from strkjv@Amos:5:27|.
rwp@Acts:7:51 @{Stiffnecked} (\sklrotrachloi\). From \sklros\ (hard) and \trachlos\, 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} (\aperitmtoi 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:8:1 @{Was consenting} (\n suneudokn\). 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 ekeini ti hmeri\). On that definite day, that same day as in strkjv@2:41|. {A great persecution} (\digmos 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 \digmos\ from \dik\, to chase, hunt, pursue, persecute. {Were all scattered abroad} (\pantes diesparsan\). 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} (\pln tn apostoln\). Preposition \pln\ (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: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 (\digsato\, in detail) including Saul's vision of Jesus (\eiden ton kurion\) as the vital thing and Christ's message to Saul (\elalsen auti\) and Saul's bold preaching (\parrsiasato\, first aorist middle indicative of \parrsiaz\ from \pan--rsia\ 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 (\historsai\). 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:9:36 @{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:10:12 @{Were} (\huprchen\). Imperfect of \huparch\ in sense of \n\, 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:10:17 @{Was much perplexed in himself} (\en heauti diporei\). Imperfect active of \diapore\, intensive compound (\dia\, thoroughly, and \a\ privative and \poros\, way), to be completely at a loss to know what road to take. Old verb, but in N.T. only in Luke and Acts. Page notes that Luke is singularly fond of verbs compounded with \dia\. See on ¯Luke:9:7| and strkjv@Acts:2:12|. When out of the ecstasy he was more puzzled than ever. {Might be} (\an ei\). Optative with \an\ in indirect question simply retained from the direct (Robertson, _Grammar_, pp. 1021, 1044). See strkjv@Acts:17:18|, for the direct and strkjv@Luke:1:62| for the indirect (\an theloi\ both times). It is the conclusion of a fourth class condition. {Having made inquiry} (\diertsantes\). First aorist active participle of \dierta\, another compound of \dia\, to ask one after another, to ask through, old verb, but only here in the N.T. It took diligent inquiry to find the obscure house of Simon the tanner. {Stood before the gate} (\epestsan epi ton pulna\). Second aorist active indicative of \ephistmi\, intransitive. Note repetition of \epi\. The messengers stopped right at the folding gates of the passage (\pulna\) which led from the street to the inner court or house.
rwp@Acts:10:28 @{How that it is an unlawful thing} (\hs athemiton estin\). The conjunction \hs\ 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} (\allophuli\). 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" (\mdena\), not to "things," but that is great progress.
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 eirnn dia Isou 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 pantn 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:10:41 @{Chosen before} (\prokecheirotonmenois\). 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} (\hmin hoitines sunephagomen kai sunepiomen auti\). The "who" (\hoitines\) is first person agreeing with "us" (\hmin\). Second aorist active indicative of the common verbs \sunesthi\ and \sumpin\. \Auti\ 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 anastnai 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:11:17 @{The like gift} (\tn isn drean\). 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 \hmin\ (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 mn\). Note order, "_I_, who was I." "{That I could withstand God}" (\dunatos klsai 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:11:26 @{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:12:2 @{James the brother of John} (\Iakbon ton adelphon Ianou\). 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 machairi\). 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:12:13 @{When he knocked at the door of the gate} (\krousantos autou tn thuran tou pulnos\). Genitive absolute with aorist active participle of \krou\, common verb to knock or knock at. Songs:from the outside (Luke:13:25|). \Puln\ 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} (\paidisk\). 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:13:2 @{As they ministered to the Lord} (\leitourgountn autn toi kurii\). Genitive absolute of \leitourge\, old verb, used of the Attic orators who served the state at their own cost \les\ 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 nsteuontn\). 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 d 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 \d\, a shortened form of \d\ 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:13:9 @{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} (\plstheis pneumatos hagiou\). First aorist (ingressive) passive participle of \pimplmi\ 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:13:23 @{Of this man's seed} (\toutou apo tou spermatos\). Emphatic position of \toutou\. Of this one from the (his) seed. {According to promise} (\kat' epaggelian\). This phrase in strkjv@Galatians:3:29; strkjv@2Timothy:1:1|. See the promise in strkjv@2Samuel:7:2; strkjv@Psalms:132:11; strkjv@Isaiah:11:1,10; strkjv@Jeremiah:23:5f.; strkjv@Zechariah:3:8|. In strkjv@Zechariah:3:8| the verb \ag\ is used of the sending of the Messiah as here. {A Saviour Jesus} (\Stra Isoun\). Jesus is in apposition with Saviour (accusative case) and comes at the end of the sentence in contrast with "this man" (David) at the beginning. Paul goes no further than David because he suggests to him Jesus, descendant in the flesh from David. By "Israel" here Paul means the Jewish people, though he will later enlarge this promise to include the spiritual Israel both Gentile and Jew (Romans:9:6f.|).
rwp@Acts:13:26 @{To us} (\hmin\). Both Jews and Gentiles, both classes in Paul's audience, dative of advantage. {Is sent forth} (\exapestal\). 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 ts strias tauts\). The message of Jesus as Saviour (verse 23|), long ago promised and now come to us as Saviour.
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 pantn hn ouk dunthte en nomi Muses dikaiothnai en touti ps ho pisteun 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:13:42 @{And as they went out} (\Exiontn de autn\). 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 ethn\ (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 (\lalthnai\, 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} (\lutheiss ts sunaggs\). 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} (\tn sebomenn proslutn\). 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 \proslutoi\ (\pros, lutos\ 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 (\kolouthsan\, 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:13:46 @{Spake out boldly} (\parrsiasamenoi\). First aorist middle participle of \parrsiazomai\, 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 n anagkaion prton\). 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 prton\) "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} (\aptheisthe auton\). Present middle (indirect, from yourselves) indicative of \apthe\, 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 ethn\). 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 \estraphn\ 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:14:2 @{That were disobedient} (\hoi apeithsantes\). 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 \apeiths\, 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} (\ekaksan\). 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 \eschisth 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" (\parrsiazomenoi\ as in strkjv@13:46| at Antioch in Pisidia, "in the Lord" (\epi ti kurii\), 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 smeia kai terata ginesthai dia tn cheirn autn\). 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:14:5 @{An onset} (\horm\). A rush or impulse as in strkjv@James:3:4|. Old word, but only twice in the N.T. (here and James). It probably denotes not an actual attack so much as the open start, the co-operation of both Jews and Gentiles (the disaffected portion), "with their rulers" (\sun tois archousin autn\), that is the rulers of the Jewish synagogue (13:27|). The city officials would hardly join in a mob like this, though Hackett and Rackham think that the city magistrates were also involved as in Antioch in Pisidia (13:50|). {To entreat them shamefully} (\hubrisai\). First aorist active infinitive of \hubriz\, old verb to insult insolently. See on ¯Matthew:22:6; strkjv@Luke:18:32|. {To stone} (\lithobolsai\). First aorist active infinitive of \lithobole\, late verb from \lithobolos\ (\lithos\, stone, \ball\, to throw) to pelt with stones, the verb used of the stoning of Stephen (7:58|). See on ¯Matthew:21:35|. The plan to stone them shows that the Jews were in the lead and followed by the Gentile rabble. "Legal proceedings having failed the only resource left for the Jews was illegal violence" (Rackham).
rwp@Acts: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} (\ekathto\). Imperfect middle of \kathmai\. 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} (\periepatsen\). Songs:best MSS., first aorist active indicative "walked," not \periepepatkei\, "had walked" (past perfect active).
rwp@Acts:15:2 @{When Paul and Barnabas had no small dissension and questioning with them} (\Genomens stases kai ztses ouk oligs ti Pauli kai Barnabi pros autous\). Genitive absolute of second aorist middle participle of \ginomai\, genitive singular agreeing with first substantive \stases\. Literally, "No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them " (\pros autous\, face to face with them). Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in strkjv@Luke:23:25; strkjv@Acts:19:40|) as in strkjv@23:7|. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Galatians:2:15-21|). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). {The brethren appointed} (\etaxan\). "The brethren" can be supplied from verse 1| and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb \etaxan\ (\tass\, to arrange) suggests a formal appointment by the church in regular assembly. Paul (Galatians:2:2|) says that he went up by revelation (\kat' apokalupsin\), but surely that is not contradictory to the action of the church. {Certain others of them} (\tinas allous\). Certainly Titus (Galatians:2:1,3|), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. {The apostles and elders} (\tous apostolous kai presbuterous\). Note one article for both (cf. "the apostles and the brethren" in strkjv@11:1|). "Elders" now (11:30|) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution.
rwp@Acts:15:3 @{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 ts ekklsias\). 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} (\dirchonto\). Imperfect middle describing the triumphal procession through both (\te kai\) Phoenicia and Samaria. {The conversion} (\tn epistrophn\). The turning. {They caused great joy} (\epoioun charan megaln\). 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:15:5 @{But there rose up} (\exanestsan 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" (\ts haireses tn Pharisain\). 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:15:9 @{He made no distinction between us and them} (\outhen diekrinen metaxu hmn te kai autn\). 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} (\ti pistei katharisas tas kardias autn\). 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:15:14 @{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} (\Sumen\). 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} (\kaths\). Strictly, "according as," here like \hos\ in indirect discourse somewhat like the epexegetic or explanatory use in strkjv@3John:1:3|. {First} (\prton\). 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 ethnn laon ti onomati autou\). Bengel calls this _egregium paradoxon_, a chosen people (\laon\) out of the Gentiles (\ethnn\). 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} (\hops an ekztssin hoi kataloipoi tn anthrpn ton kurion\). The use of \hops\ 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 \hops\ 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 ethn\). Another item of similarity between this speech and the Epistle of James is in the phrase "my name is called" (\epikekltai to onoma mou\) and strkjv@James:2:7|. The purpose of God, though future, is expressed by this perfect passive indicative \epikekltai\ from \epi-kale\, to call on. It is a Jewish way of speaking of those who worship God.
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} (\hste apochristhnai autous ap' allln\). Actual result here stated by \hste\ and the first aorist passive infinitive of \apochriz\, 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 \hste\ 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 \hste\ 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:15:40 @{Chose} (\epilexamenos\). First aorist middle (indirect) participle of \epileg\, choosing for himself, as the successor of Barnabas, not of Mark who had no place in Paul's plans at this time. {Commended} (\paradotheis\). First aorist passive of \paradidmi\, the same verb employed about Paul and Barnabas (14:26|) on their return from the first tour. It is clear now that the sympathy of the church at Antioch is with Paul rather than with Barnabas in the cleavage that has come. The church probably recalled how in the pinch Barnabas flickered and went to the side of Peter and that it was Paul who for the moment stood _Paulus contra mundum_ for Gentile liberty in Christ against the threat of the Judaizers from Jerusalem. Silas had influence in the church in Jerusalem (verse 22|) and was apparently a Roman citizen (16:37|) also. He is the Silas or Silvanus of the epistles (1Thessalonians:1:1; strkjv@2Thessalonians:1:1; strkjv@2Corinthians:1:19; strkjv@1Peter:5:12|). It is remarkable that Peter mentions both Mark and Silas as with him (1Peter:5:12f.|) at the same time.
rwp@Acts:16:2 @{Was well reported of} (\emartureito\). Imperfect passive. It was a continuous witness that was borne the young disciple both in his home town of Lystra and in Derbe. Already he had so borne himself that his gifts and graces for the ministry were recognized. It is a wise precaution that the approval of the local church is necessary for the licensing and the ordaining of a preacher. If God has called a man for the work signs of it will be manifest to others.
rwp@Acts:16:3 @{Him would Paul have to go forth with him} (\touton thelsen ho Paulos sun auti exelthein\). This one (note emphatic position) Paul wanted (first aorist active indicative of \thel\ with temporal augment as if from \ethel\ the old form). Here was a gifted young man who was both Jew and Greek. {He took and circumcised him} (\labn perietemen auton\). Any one could perform this rite. Paul had stoutly resisted circumcision in the case of Titus, a pure Greek (Galatians:2:3,5|), because the whole principle of Gentile liberty was at stake. But Timothy was both Jew and Greek and would continually give offence to the Jews with no advantage to the cause of Gentile freedom. Songs:here for the sake of expediency, "because of the Jews" (\dia tous Ioudaious\), Paul voluntarily removed this stumbling-block to the ministry of Timothy. Otherwise Timothy could not have been allowed to preach ln the synagogues. _Idem non est semper idem_. But Timothy's case was not the case of Titus. Here it was a question of efficient service, not an essential of salvation. Hovey notes that Timothy was circumcised because of Jewish unbelievers, not because of Jewish believers. {Was a Greek} (\Helln huprchen\). Imperfect active in indirect assertion where ordinarily the present \huparchei\ would be retained, possibly indicating that his father was no longer living.
rwp@Acts:16:6 @{The region of Phrygia and Galatia} (\tn Phrugian kai Galatikn chran\). This is probably the correct text with one article and apparently describes one "Region" or District in The Province of Galatia which was also Phrygian (the old-ethnographic name with which compare the use of Lycaonia in strkjv@14:6|). Strictly speaking Derbe and Lystra, though in the Province of Galatia, were not Phrygian, and so Luke would here be not resumptive of the record in verses 1-5|; but a reference to the country around Iconium and Antioch in Pisidia in North Galatia is not included. This verse is hotly disputed at every point by the advocates of the North Galatian theory as represented by Chase and the South Galatian theory by Ramsay. Whatever is true in regard to the language of Luke here and in strkjv@18:23|, it is still possible for Paul in strkjv@Galatians:1:2| to use the term Galatia of the whole province of that name which could, in fact, apply to either South or North Galatia or to both. He could, of course, use it also in the ethnographic sense of the real Gauls or Celts who dwelt in North Galatia. Certainly the first tour of Paul and Barnabas was in the Province of Galatia though touching only the Regions of Pisidia, Phrygia, and Lycaonia, which province included besides the Gauls to the north. In this second tour Lycaonia has been already touched (Derbe and Lystra) and now Phrygia. The question arises why Luke here and in strkjv@18:23| adds the term "of Galatia" (\Galatikn\) though not in strkjv@13:14| (Pisidian Antioch) nor in strkjv@14:6| (cities of Lycaonia). Does Luke mean to use "of Galatia" in the same ethnographic sense as "of Phrygia" or does he here add the province (Galatia) to the name of the Region (Phrygia)? In itself either view is possible and it really matters very little except that the question is raised whether Paul went into the North Galatian Region on this occasion or later (18:23|). He could have done so and the Epistle be addressed to the churches of South Galatia, North Galatia, or the province as a whole. But the Greek participle \kluthentes\ ("having been forbidden") plays a part in the argument that cannot be overlooked whether Luke means to say that Paul went north or not. This aorist passive participle of \klu\, to hinder, can only express simultaneous or antecedent action, not subsequent action as Ramsay argues. No example of the so-called subsequent use of the aorist participle has ever been found in Greek as all Greek grammarians agree (Robertson, _Grammar_, pp. 860-63, 1112-14). The only natural meaning of \kluthentes\ is that Paul with Silas and Timothy "passed through the region of Phrygia and Galatia" because they were hindered by the Holy Spirit from speaking the word in Asia (the Province of Asia of which Ephesus was the chief city and west of Derbe and Lystra). This construction implies that the country called "the region of Phrygia and Galatia" is not in the direct line west toward Ephesus. What follows in verse 7| throws further light on the point.
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} (\porphuroplis\). A female seller of purple fabrics (\porphura, plis\). 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} (\sebomen 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} (\kouen\). Imperfect active of \akou\, was listening, really listening and she kept it up, listening to each of these new and strange preachers. {Opened} (\dinoixen\). 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:16:19 @{Was gone} (\exlthen\). 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 tn 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:16:21 @{Customs which it is not lawful for us to receive, or to observe, being Romans} (\eth ha ouk estin hmin paradechesthai oude poiein Rmaiois 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 hmn tn 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 \thos\, 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:17:16 @{Now while Paul waited for them in Athens} (\En de tais Athnais 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} (\parxuneto\). 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 (\therountos\, genitive of present participle agreeing with \autou\ (his), though late MSS. have locative \therounti\ agreeing with \en auti\). {The city full of idols} (\kateidlon ousan tn 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 \kateidlon\ (perfective use of \kata\ and \eidlon\ is found nowhere else, but it is formed after the analogy of \katampelos, katadendron\), full of idols. Xenophon (_de Republ. Ath_.) calls the city \hol bomos, hol thuma theois kai anathma\ (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:17:18 @{And certain also of the Epicurean and Stoic philosophers encountered him} (\tines de kai tn Epikourin kai Stikn philosophn suneballon auti\). 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 (\Gnthi 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} (\zenn daimonin 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 Skrats, kaina daimonia eisphern\, 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 Isoun kai tn anastasin euggelizato\). 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:17:23 @{For} (\gar\). Paul gives an illustration of their religiousness from his own experiences in their city. {The objects of your worship} (\ta sebasmata humn\). 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} (\bmon\). Old word, only here in the N.T. and the only mention of a heathen altar in the N.T {With this inscription} (\en hi epegegrapto\). On which had been written (stood written), past perfect passive indicative of \epigraph\, old and common verb for writing on inscriptions (\epigraph\, 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" (\bmoi then agnstn\). 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 \agnstos\, old and common adjective (from \a\ privative and \gnstos\ verbal of \ginsk\, 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 \agnstos\ 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:17:24 @{The God that made the world} (\Hosea:theos ho poisas ton kosmon\). Not a god for this and a god for that like the 30,000 gods of the Athenians, but the one God who made the Universe (\kosmos\ on the old Greek sense of orderly arrangement of the whole universe). {And all things therein} (\kai panta ta en auti\). All the details in the universe were created by this one God. Paul is using the words of strkjv@Isaiah:42:5|. The Epicureans held that matter was eternal. Paul sets them aside. This one God was not to be confounded with any of their numerous gods save with this "Unknown God." {Being Lord of heaven and earth} (\ouranou kai gs huparchn kurios\). \Kurios\ here owner, absolute possessor of both heaven and earth (Isaiah:45:7|), not of just parts. {Dwelleth not in temples made with hands} (\ouken cheiropoitois naois katoikei\). The old adjective \cheiropoitos\ (\cheir, poie\) already in Stephen's speech (7:48|). No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athene as Stephen denied that God dwelt alone in the temple in Jerusalem.
rwp@Galatians:3:15 @{After the manner of men} (\kata anthrpon\). After the custom and practice of men, an illustration from life. {Though it be but a man's covenant, yet when it hath been confirmed} (\homs anthrpou kekurmenn diathkn\). Literally, "Yet a man's covenant ratified." On \Diathk\ as both covenant and will see on ¯Matthew:26:28; strkjv@1Corinthians:11:25; strkjv@2Corinthians:3:6; strkjv@Hebrews:9:16f|. On \kuro\, to ratify, to make valid, see on ¯2Corinthians:2:8|. Perfect passive participle here, state of completion, authoritative confirmation. {Maketh it void} (\athetei\). See on ¯2:21| for this verb. Both parties can by agreement cancel a contract, but not otherwise. {Addeth thereto} (\epidiatassetai\). Present middle indicative of the double compound verb \epidiatassomai\, a word found nowhere else as yet. But inscriptions use \diatassomai, diataxis, diatag, diatagma\ with the specialized meaning to "determine by testamentary disposition" (Deissmann, _Light from the Ancient East_, p. 90). It was unlawful to add (\epi\) fresh clauses or specifications (\diataxeis\).
rwp@Galatians:3:16 @{But as of one} (\all' hs 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:3:26 @{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 ts pistes en Christi Isou\). 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: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 ts prothesmias tou patros\). Supply \hmeras\ (day), for \prothesmios\ is an old adjective "appointed beforehand" (\pro, thesmos\, from \tithmi\). 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 men npioi\). 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} (\hmeis metha dedoulmenoi\). 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 plrma tou chronou\). Old word from \plro\, 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 (\exagorasi\, 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 (\apolabmen\, second aorist active subjunctive of \apolamban\), not get back (Luke:15:27|), but get from (\apo\) God the adoption (\tn 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 patr\). 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 patr\ 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: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@Hebrews:6:18 @{By two immutable things} (\dia duo pragmatn ametathetn\). 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 echmen\). Purpose clause with \hina\ and the present active subjunctive of \ech\, "that we may keep on having." {Strong consolation} (\ischuran paraklsin\). "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} (\kratsai\). First aorist active (single act) infinitive of \krate\ in contrast with present tense in strkjv@4:14| (hold fast). {Set before us} (\prokeimens\). 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} (\hn\). Which hope. What would life be without this blessed hope based on Christ as our Redeemer? {As an anchor of the soul} (\hs agkuran ts psuchs\). 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} (\asphal 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 esteron 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 aina\) 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 sunantsas\) 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} (\kops\). 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:7:22 @{By so much also} (\kata tosouto kai\). Correlative demonstrative corresponding to \kath' hoson\ (the relative clause) in verse 20|. {The surety} (\egguos\). Vulgate _sponsor_. Old word, here only in the N.T., adjective (one pledged, betrothed), from \eggu\, a pledge, here used as substantive like \egguts\, one who gives a pledge or guarantee. There may be a play on the word \eggiz\ in verse 19|. \Eggua\ is to give a pledge, \eggualiz\, to put a pledge in the hollow of the hand. It is not clear whether the author means that Jesus is God's pledge to man, or man's to God, or both. He is both in fact, as the Mediator (\ho mesits\, strkjv@8:6|) between God and man (Son of God and Son of man).
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 \kephal\, 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:8:13 @{In that he saith} (\en ti legein\). Locative case of the articular present active infinitive of \leg\, "in the saying as to him." {He hath made the first old} (\pepalaiken tn prtn\). Perfect active indicative of \palaio\, old verb from \palaios\ (in contrast with \kainos\, fresh, new), to treat as old and out of date. The conclusion is to the point. {That which is becoming old and waxeth aged} (\to palaioumenon kai graskon\). \Grask\ is old verb from \gras\ (age) like \gern\ (old man) and refers to the decay of old age so that both ideas appear here in opposition to \kainos\ (\palaios\) and \neos\ (\geraios\). {Is nigh unto vanishing away} (\eggus aphanismou\). Genitive case with \eggus\ and late word for disappearance (from \aphaniz\, strkjv@Matthew:6:19|), here only in the N.T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after A.D. 70, would he not have written "has vanished away"?
rwp@Hebrews:9:11 @{Having come} (\paragenomenos\). Second aorist middle participle of \paraginomai\. This is the great historic event that is the crux of history. "Christ came on the scene, and all was changed" (Moffatt). {Of the good things to come} (\tn mellontn agathn\). But B D read \genomenn\ (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers \genomenn\, Moffatt \mellontn\. {Through the greater and more perfect tabernacle} (\dia ts meizonos kai teleioteras skns\). Probably the instrumental use of \dia\ (2Corinthians:2:4; strkjv@Romans:2:27; strkjv@14:20|) as accompaniment, not the local idea (4:14; strkjv@10:20|). Christ as High Priest employed in his work the heavenly tabernacle (8:2|) after which the earthly was patterned (9:24|). {Not made with hands} (\ou cheiropoitou\). Old compound verbal for which see strkjv@Mark:14:58; strkjv@Acts:7:48; strkjv@17:24|. Cf. strkjv@Hebrews:8:2|. Here in the predicate position. {Not of this creation} (\ou tauts ts ktises\). Explanation of \ou chieropoitou\. For \ktisis\ see strkjv@2Corinthians:5:17; strkjv@Romans:8:19|. For the idea see strkjv@2Corinthians:4:18; strkjv@Hebrews:8:2|. This greater and more perfect tabernacle is heaven itself (9:24|).
rwp@Hebrews:9:12 @{Through his own blood} (\dia tou idiou haimatos\). This is the great distinction between Christ as High Priest and all other high priests. They offer blood (verse 7|), but he offered his own blood. He is both victim and High Priest. See the same phrase in strkjv@13:12; strkjv@Acts:20:28|. {Once for all} (\ephapax\). In contrast to the repeated (annual) entrances of the Levitical high priests (9:7|). {Into the holy place} (\eis ta hagia\). Here, as in verses 8,24| heaven itself. {Having obtained} (\heuramenos\). First aorist middle (indirect) participle of \heurisk\, simultaneous action with \eislthen\, and by or of himself "as the issue of personal labour directed to this end" (Westcott). The value of Christ's offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John:10:17|). \Lutrsis\ (from \lutro\) is a late word for the act of ransoming (cf. \lutron\, ransom), in O.T. only here and strkjv@Luke:1:68; strkjv@2:38|. But \apolutrsis\ elsewhere (as in strkjv@Luke:21:28; strkjv@Romans:3:24; strkjv@Hebrews:9:15; strkjv@11:35|). For "eternal" (\ainian\, here feminine form) see strkjv@6:2|. The author now turns to discuss the better sacrifice (9:13-10:18|) already introduced.
rwp@Hebrews:9:16 @{A testament} (\diathk\). 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 \diatithmi\ from which \diathk\ comes. The notion of will here falls in with \klronomia\ (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 m pote ischuei hote zi ho diathemenos;\). This is a possible punctuation with \m 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 \m\ in a causal sentence is allowable (John:3:18|, \hoti m\).
rwp@Hebrews:9:19 @{When every commandment had been spoken} (\laltheiss\). 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 (\husspou\, 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:10:25 @{Not forsaking} (\m egkataleipontes\). "Not leaving behind, not leaving in the lurch" (2Timothy:4:10|). {The assembling of yourselves together} (\tn episunaggn heautn\). 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} (\kaths 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} (\tosouti mallon hosi\). Instrumental case of measure or degree, "by so much the more as," both with \tosouti\ and \hosi\. {The day drawing nigh} (\eggizousan tn hmeran\). The Second Coming of Christ which draws nearer all the time (Romans:13:12|).
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} (\elpizomenn hupostasis\). {Hupostasis} is a very common word from Aristotle on and comes from \huphistmi\ (\hupo\, under, \histmi\, 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, Mngoz) 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} (\pragmatn elegchos ou blepomenn\). 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:11:15 @{Had been mindful} (\emnmoneuon\)-- {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:11:23 @{Was hid} (\ekrub\). Second aorist passive indicative of \krupt\, to hide, as in strkjv@Matthew:5:14|. {Three months} (\trimnon\). 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 basiles\). Late compound for injunction from \diatass\, only here in the 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 digoumenon peri\). Literally, "will leave me telling about." Present middle participle of \digeomai\, 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" (\tn prophtn\, the for-speakers for God) of whom Samuel was the leader.
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} (\lithobolthsetai\). From strkjv@Exodus:19:13|. Late compound verb from \lithobolos\ (from \lithos, ball\) as in strkjv@Matthew:21:35|.
rwp@Hebrews:13:4 @{Let marriage be} (\ho gamos\). No verb in the Greek. The copula can be supplied either \estin\ (is) or \est\ (let be, imperative). {Had in honour} (\timios\). Old adjective from \tim\ (honour) as in strkjv@Acts:5:34|. \Gamos\ elsewhere in the N.T., means the wedding or wedding feast (Matthew:22:29; strkjv@John:2:1|). {Undefiled} (\amiantos\). Old compound word (alpha privative and verbal of \miain\, to defile), already in strkjv@Hebrews:7:26|. \Miain tn koitn\ is a common expression for adultery. {Fornicators} (\pornous\). Unmarried and impure. {Adulterers} (\moichous\). Impure married persons. God will judge both classes whether men do or not.
rwp@Info_James @ THE STYLE James assumes the doctrinal features of Christianity, but he is concerned mainly with the ethical and social aspects of the gospel that Jewish followers of Christ may square their lives with the gospel which they believe and profess. But this fact does not justify Luther in calling the Epistle of James "a veritable Epistle of straw." Luther imagined that James contradicted Paul's teaching of justification by faith. That is not true and the criticism of Luther is unjust. We shall see that, though James and Paul use the same words (faith, works, justify), they mean different things by them. It is possible that both Paul and Peter had read the Epistle of James, though by no means certain. M. Jones (_New Testament in the Twentieth Century_, p. 316) thinks that the author was familiar with Stoic philosophy. This is also possible, though he may have learned it only indirectly through the Wisdom of Solomon and Philo. What is true is that the author writes in the easy and accurate _Koin_ Greek of a cultivated Jew (the literary _Koin_, not the vernacular), though not the artificial or stilted language of a professional stylist. Principal Patrick (_James the Lord's Brother_, p. 298) holds that he "had a wide knowledge of Classical Greek." This does not follow, though he does use the manner "of the Hellenistic diatribe" (Ropes, _Int. and Crit. Comm_., p. 19) so common at that time. Ropes (pp. 10-22) points out numerous parallels between James and the popular moral addresses of the period, familiar since the days of Socrates and at its height in Seneca and Epictetus. The use of an imaginary interlocutor is one instance (James:2:18f.; strkjv@5:13f.|) as is the presence of paradox (James:1:2,10; strkjv@2:5|; etc.). But the style of James is even more kin to that seen in the Jewish wisdom literature like Proverbs, the Wisdom of Solomon, etc. It is thus both tract and Epistle, a brief Christian sermon on a high plane for a noble purpose. But it is all natural and not artificial. The metaphors are many, but brief and remind one constantly of the Master's use of them in the Sermon on the Mount. Did not Mary the mother of Jesus and James make frequent use of such homely parables? The author shows acquaintance with the LXX, but there are few Hebraisms in the language, though the style is Hebraic, as is the whole tone of the book (Hebraic and Christian). "The style is especially remarkable for constant hidden allusions to our Lord's sayings, such as we find in the first three Gospels" (Hort).
rwp@James:1:2 @{Count it} (\hgsasthe\). First aorist middle imperative of \hgeomai\, old verb to consider. Do it now and once for all. {All joy} (\psan 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} (\peripeste\). 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| \listais 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:1:6 @{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} (\mden 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} (\kludni thalasss\). 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 \kludn\), to toss by waves. {Driven by the wind} (\anemizomeni\). Present passive participle (agreeing in case with \kludni\) 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 anemi\. It is a vivid picture of the sea whipped into white-caps by the winds. {Tossed} (\ripizomeni\). Present passive participle also in agreement with \kludni\ 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} (\anr\). Instead of \anthrpos\ (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 \gun\ (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 \psuch\ 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 \kathistmi\), 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 ti 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:3:9 @{Therewith} (\en auti\). 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} (\katarmetha\). 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' homoisin theou gegonotas\). Second perfect articular participle of \ginomai\ and \homoisis\, 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 \homoima\, resemblance (Phillipians:2:7|). It is this image of God which sets man above the beasts. Cf. strkjv@2Corinthians:3:18|.
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 epistmn\). \Sophos\ is used for the practical teacher (verse 1|), \epistmn\ (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 ts kals anastrophs\). 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 prautti 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: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 \mach\ (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 tn hdonn humn\). Old word from \hdomai\. 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} (\tn strateuomenn\). Present middle articular participle (ablative case agreeing with \hdonn\) 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@John:4:48 @{Except ye see} (\ean m idte\). Condition of the third class (\ean m\, negative, with second aorist active subjunctive of \hora\). Jesus is not discounting his "signs and wonders" (\smeia 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 m pisteuste\). Strong double negative with aorist active subjunctive of \pisteu\, picturing the stubborn refusal of people to believe in Christ without miracles.
rwp@John:5:15 @{Went away and told} (\aplthen 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 Isous 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:5:20 @{Loveth} (\philei\). In strkjv@3:35| we have \agapi\ 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 toutn erga\). \Toutn\ 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 thaumazte\). 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 zopoiei\). Present active indicative of \zopoie\ (from \zopoios\, 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:5:28 @{In the tombs} (\en tois mnmeiois\). \Taphos\ (grave) presents the notion of burial (\thapt\, to bury) as in strkjv@Matthew:23:27|, \mnmeion\ (from \mnaomai\, \mimnsk\, to remind) is a memorial (sepulchre as a monument). Jesus claims not only the power of life (spiritual) and of judgement, but of power to quicken the actual dead at the Last Day. They will hear his voice and come out (\ekporeusontai\, future middle indicative of \ekporeuomai\). A general judgement and a general bodily resurrection we have here for both good and bad as in strkjv@Matthew:25:46; strkjv@Acts:24:15; strkjv@2Corinthians:5:10| and as often implied in the words of Jesus (Matthew:5:29f.; strkjv@10:28; strkjv@Luke:11:32|). In strkjv@John:6:39| Jesus asserts that he will raise up the righteous.
rwp@John:5:29 @{Unto the resurrection of life} (\eis anastasin zs\). \Anastasis\ is an old word (Aeschylus) from \anistmi\, to raise up, to arise. This combination occurs nowhere else in the N.T. nor does "the resurrection of judgement" (\eis anastasin krises\), but in strkjv@Luke:14:14| there is the similar phrase "in the resurrection of the just" (\en ti anastasei tn dikain\). 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:5:38 @{And} (\kai\). "And yet" as in strkjv@1:10| and strkjv@5:40| below. {His word abiding in you} (\ton logon autou en humin menonta\). But God's word had come to them through the centuries by the prophets. For the phrase see strkjv@10:35; strkjv@15:3; strkjv@17:6; strkjv@1John:1:10; strkjv@2:14|. {Him ye believe not} (\touti humeis ou pisteuete\). "This one" (\touti\, dative case with \pisteuete\) in emphatic relation to preceding "he" (\ekeinos\, God). Jesus has given them God's word, but they reject both Jesus and God's word (John:14:9|).
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:6:21 @{They were willing therefore} (\thelon oun\). Inchoative imperfect, "they began to be willing." This does not contradict strkjv@Mark:6:51| as Bernard thinks. Both Jesus and Peter climbed into the boat. {Whither they were going} (\eis hn hupgon\). Progressive imperfect active, "to which land they had been going" (intransitive use of \hupag\, to lead under, to go under or away as in verse 67; strkjv@7:33; strkjv@12:11; strkjv@18:8|.
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 Isous 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} (\enebsan autoi eis\). Second aorist active indicative of \embain\ followed by \eis\ (both \en\ and \eis\ together as often in N.T.). {Seeking Jesus} (\ztountes ton Isoun\). Present active participle of \zte\. 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:6:35 @{I am the bread of life} (\Eg eimi ho artos ts zs\). 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 m peinasi\). Strong double negative \ou me\ with first aorist (ingressive) active subjunctive, "shall not become hungry." {He that believeth on me} (\ho pisteun eis eme\). The continuous relation of trust after coming like \pisteute\ (present tense) in verse 29|. See both verbs used together also in strkjv@7:37f|. {Shall never thirst} (\ou m dipssei ppote\). Songs:the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with \ppote\ (1:18|) added.
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 thelen en ti Ioudaii\). 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} (\eztoun 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:7:45 @{Why did ye not bring him?} (\Dia ti ouk gagete 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:7:49 @{This multitude} (\ho ochlos houtos\). The Pharisees had a scorn for the _amhaaretz_ or "people of the earth" (cf. our "clod-hoppers") as is seen in rabbinic literature. It was some of the \ochlos\ (multitude at the feast especially from Galilee) who had shown sympathy with Jesus (7:12,28f.|). {Which knoweth not the law} (\ho m ginoskn\). Present active articular participle of \ginsk\ with \m\ usual negative of the participle in the _Koin_. "No brutish man is sin-fearing, nor is one of the people of the earth pious" (_Aboth_, II. 6). See the amazement of the Sanhedrin at Peter and John in strkjv@Acts:4:13| as "unlettered and private men" (\agrammatoi kai iditai\). No wonder the common people (\ochlos\) heard Jesus gladly (Mark:12:37|). The rabbis scouted and scorned them. {Are accursed} (\eparatoi eisin\). Construction according to sense (plural verb and adjective with collective singular \ochlos\). \Eparatoi\ is old verbal adjective from \eparaomai\, to call down curses upon, here only in the N.T.
rwp@John:7:50 @{Nicodemus} (\Nikodmos\). Not heard from since chapter 3 when he timidly came to Jesus by night. Now he boldly protests against the injustice of condemning Jesus unheard. He appears once more (and only in John) in strkjv@19:39| with Joseph of Arimathea as a secret disciple of Jesus. He is a Pharisee and a member of the Sanhedrin and his present act is courageous. {Saith} (\legei\). Dramatic present active indicative as in strkjv@2:3|. {Before} (\proteron\). This is genuine, a reference to the visit in chapter 3, but \nuktos\ (by night) is not genuine here. {Being one of them} (\heis n ex autn\). As a member of the Sanhedrin he takes up the challenge in verse 48|. He is both ruler and Pharisee.
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 (\althes\) 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 lthon 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 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:8:19 @{Where is thy Father?} (\pou estin ho patr 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 \anthrpon\ (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 ideite\). 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 \ginsk\ 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:8:38 @{With my Father} (\para ti patri\). Locative case of \patr\ 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 patr\ does not mean the same person. Christ's Father by contrast is not their father.
rwp@John:8:44 @{Ye are of your father the devil} (\humeis ek tou patros tou diabolou\). Certainly they can "understand" (\ginskete\ 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} (\anthrpoktonos\). Old and rare word (Euripides) from \anthrpos\, 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 ti altheii ouk estken\). Since \ouk\, not \ouch\, is genuine, the form of the verb is \esteken\ the imperfect of the late present stem \stk\ (Mark:11:25|) from the perfect active \hestka\ (intransitive) of \histmi\, to place. {No truth in him} (\ouk estin altheia en auti\). Inside him or outside (environment). The devil and truth have no contact. {When he speaketh a lie} (\hotan lali 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 tn idin lalei\) like a fountain bubbling up (cf. strkjv@Matthew:12:34|). {For he is a liar} (\hoti pseusts 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 \altheia\ (truth). {And the father thereof} (\kai ho patr 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:8:57 @{Thou art not yet fifty years old} (\pentkonta eti oup echeis\). Literally, "Thou hast not yet fifty years." Not meaning that Jesus was near that age at all. It was the crisis of completed manhood (Numbers:4:3|) and a round number. Jesus was about thirty to thirty-three. {And hast thou seen Abraham?} (\Kai Abraam herakas;\). Songs:A C D and B W Theta have \herakes\, both second person singular of the perfect active indicative of \hora\. But Aleph, Sin-syr., Coptic versions (accepted by Bernard) have \kai Abraam herake se?\ "Has Abraam seen thee?" Either makes sense here.
rwp@John:12:4 @{Judas Iscariot} (\Ioudas ho Iskarits\). See \ho Iskarits\ in strkjv@14:22|. See strkjv@6:71; strkjv@13:1| for like description of Judas save that in strkjv@6:71| the father's name is given in the genitive, \Simnos\ and \Iskaritou\ (agreeing with the father), but in strkjv@13:1| \Iskarits\ agrees with \Ioudas\, not with \Simnos\. Clearly then both father and son were called "Iscariot" or man of Kerioth in the tribe of Judah (Joshua:15:25|). Judas is the only one of the twelve not a Galilean. {One of his disciples} (\heis tn mathtn autou\). Likewise in strkjv@6:71|, only there \ek\ is used after \heis\ as some MSS. have here. This is the shameful fact that clung to the name of Judas. {Which should betray him} (\ho melln auton paradidonai\). John does not say in strkjv@6:71| (\emellen paradidonai auton\) or here that Judas "was predestined to betray Jesus" as Bernard suggests. He had his own responsibility for his guilt as Jesus said (Matthew:26:24|). \Mell\ here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. "Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself" (Westcott).
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:12:15 @{Daughter of Zion} (\thugatr Sin\). 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} (\kathmenos epi plon 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 autn\ (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" (\m phobou\).
rwp@John:12:24 @{Except} (\ean m\). Negative condition of third class (undetermined, supposable case) with second aorist active participle \pesn\ (from \pipt\, to fall) and the second aorist active subjunctive of \apothnsk\, to die. {A grain of wheat} (\ho kokkos tou sitou\). Rather, "the grain of wheat." {By itself alone} (\autos monos\). Both predicate nominatives after \menei\. It is not necessary to think (nor likely) that Jesus has in mind the Eleusinian mysteries which became a symbol of the mystery of spring. Paul in strkjv@1Corinthians:15:36| uses the same illustration of the resurrection that Jesus does here. Jesus shows here the paradox that life comes through death. Whether the Greeks heard him or not we do not know. If so, they heard something not in Greek philosophy, the Christian ideal of sacrifice, "and this was foreign to the philosophy of Greece" (Bernard). Jesus had already spoken of himself as the bread of life (6:35-65|). {But if it die} (\ean de apothani\). Parallel condition of the third class. Grains of wheat have been found in Egyptian tombs three or four thousand years old, but they are now dead. They bore no fruit.
rwp@John:12:27 @{My soul} (\h psuch mou\). The soul (\psuch\) 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, sson me ek ts hras tauts\). 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 lthon eis tn hran tautn\). 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 \psuch\) 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} (\phn 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:12:40 @{He hath blinded} (\tetuphlken\). 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} (\eprsen\). First aorist active indicative of \pro\, a late causative verb (from \pros\, 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 m idsin\). Negative purpose clause with \hina m\ instead of \mpote\ (never used by John) of the LXX. Matthew (Matthew:13:15|) has \mpote\ 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 \sunsin\ where John has \nossin\ (perceive), and both change from the subjunctive to the future (\kai iasomai\), "And I should heal them." John has here \straphsin\ (second aorist passive subjunctive of \streph\) while Matthew reads \epistrepssin\ (first aorist active of \epistreph\).
rwp@John:13:13 @{Ye} (\humeis\). Emphatic. {Call me} (\phneite me\). "Address me." \Phne\ regular for addressing one with his title (1:48|). {Master} (\Hosea:didaskalos\). Nominative form (not in apposition with \me\ accusative after \phneite\), 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 (\kals\, 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:13:16 @{Is not greater} (\ouk estin meizn\). Comparative adjective of \megas\ (greater) followed by the ablative case \kuriou\ (contrast between slave, lord) and \tou pempsantos\ (articular participle of \pemp\, to send, with contrast with apostle, "one sent" (\apostolos\) from \apostell\). Jesus here enforces the dignity of service. In strkjv@Luke:22:27| Jesus argues this point a bit. In strkjv@Luke:6:40| the contrast is between the pupil and the teacher, though some pupils consider themselves superior to the teacher. In strkjv@Matthew:10:24| Jesus uses both forms of the saying (pupil and slave). He clearly repeated this \logion\ often.
rwp@John:13:17 @{If ye know} (\ei oidate\). Condition of first class assumed as true, \ei\ and present (\oidate\ used as present) active indicative. {If ye do} (\ean poite\). Third-class condition, \ean\ and present active subjunctive, assumed as possible, "if ye keep on doing." Both conditions with the one conclusion coming in between, "happy are ye." Just knowing does not bring happiness nor just occasional doing.
rwp@John:13:20 @{Whomsoever I send} (\an tina pemps\). More precisely, "If I send any one" (third-class condition, \an=ean\ and \tina\, indefinite pronoun accusative case, object of \pemps\, first aorist active subjunctive of \pemp\, to send). This use of \ei tis\ or \ean tis\ (if any one) is very much like the indefinite relative \hostis\ and \hos an\ (or \ean\), but the idiom is different. In strkjv@Mark:8:34f.| we have both \ei tis thelei\ and \hos ean\ while in strkjv@John:14:13f.| we find \hoti an\ and \ean ti\ (Robertson, _Grammar_, p. 956).
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@John:14:1 @{Let not your heart be troubled} (\m tarassesth humn h kardia\). Not here the physical organ of life (Luke:21:34|), but the seat of spiritual life (\pneuma, psuch\), 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:14:26 @{Whom} (\ho\). Grammatical neuter, but "whom" is correct translation. The Father will send the Holy Spirit (14:16; strkjv@Luke:24:49; strkjv@Acts:2:33|), but so will the Son (John:15:26; strkjv@16:7|) as Jesus breathes the Holy Spirit upon the disciples (20:22|). There is no contradiction in this relation of the Persons in the Trinity (the Procession of the Holy Spirit). Here the Holy Spirit (full title as in strkjv@Mark:3:29; strkjv@Matthew:12:32; strkjv@Luke:12:10|) is identified with the Paraclete. {He} (\ekeinos\). Emphatic demonstrative pronoun and masculine like \parakltos\. {Shall teach you all things} (\humas didaxei panta\). The Holy Spirit knows "the deep things of God" (1Corinthians:2:10|) and he is our Teacher in the Dispensation of the Holy Spirit of both new truth (verse 25|) and old. {Bring to your remembrance} (\hupomnsei humas\). Future active indicative of \hupomimnsk\, old verb to remind, to recall, here only in this Gospel (cf. strkjv@3John:1:10; strkjv@2Timothy:2:14|) and with two accusatives (person and thing). After pentecost the disciples will be able better to recall and to understand what Jesus had said (how dull they had been at times) and to be open to new revelations from God (cf. Peter at Joppa and Caesarea).
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 gapte 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} (\echarte 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} (\meizn mou\). Ablative case \mou\ after the comparative \meizn\ (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:15:2 @{Branch} (\klma\). 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, \m 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 pheri\). 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:15:24 @{They have both seen and hated} (\kai herakasin kai memiskasin\). 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: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 elthi ekeinos, to pneuma ts altheias\). 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 (\hodgsei humas\). Future active of old verb \hodge\ (from \hodgos\, from \hodos\, way, \hgeomai\, to lead). See strkjv@Psalms:24:5| for "lead me into thy truth" (\hodgson me eis tn altheian 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:16:17 @{Some of the disciples} (\ek tn mathtn autou\). Ellipsis of time (some) before \ek\ as in strkjv@7:40|. Jesus seemed to contradict himself, for the disciples took both verbs in the same sense and were still puzzled over the going to the Father of strkjv@14:3|. But they talk to one another, not to Jesus.
rwp@John:16:20 @{Ye shall weep and lament} (\klausete kai thrnsete\). Future active of \klai\ and \thrne\, both old words (for \klai\ see strkjv@John:11:31|, for \thrne\ see strkjv@Matthew:11:17|), both words used of the loud lamentations so common in the east. {Shall rejoice} (\charsetai\). Second future passive of \chair\ in violent contrast. Picture the women on the way to the Cross (Luke:23:27|, \ekoptonto kai ethrnoun\, two descriptive imperfects) and Mary Magdalene by the tomb (John:20:11|, \klaiousa\). {Ye shall be sorrowful} (\lupthsesthe\). First future passive of \lupe\, word for inward grief. See the change from sorrow to joy in strkjv@20:14-16| when "they disbelieved for joy" (Luke:24:41|). Songs:violent was the reaction on the sudden appearance of Jesus.
rwp@John:16:23 @{Ye shall ask me nothing} (\eme ouk ertsete\). Either in the sense of question (original meaning of \erta\) 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 \erta\ occur in this sense. Either view makes sense here. {If ye shall ask} (\an ti aitste\). Third-class condition, \an\ like \ean\ with first aorist active subjunctive of \aite\. Note ¯14:26| for "in my name."
rwp@John:16:28 @{I came out from the Father} (\exlthon ek tou patros\). Definite act (aorist), the Incarnation, with repetition of \ek\ (out of), while in verse 27| we have \para tou patros exlthon\) with no practical distinction between \ek\ and \para\ in resultant idea. {Amos:come} (\ellutha\). 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 \aphimi\ (I leave) and \poreuomai\ (I go) are futuristic present indicatives.
rwp@John:17:18 @{Sent I them} (\apesteila autous\). The very verb (\apostell\) used of the original commission of these men (Mark:3:14|) and the special commission (Luke:9:2|) and the renewal of the commission after the resurrection (John:20:21f.|, both \apostell\ and \pemp\ here).
rwp@John:18:3 @{The band of soldiers} (\tn 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 (\hupretas\ 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 phann kai lampadn\). 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 hopln\). Mark (Mark:14:43|) mentions "swords and staves." Probably the temple guard had weapons as well as the soldiers.
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 (\n\, was). Here we have the second aorist active infinitive \apothanein\ as the subject of \sumpherei\, both good idioms in the _Koin_.
rwp@John:18:29 @{Went out} (\exlthen ex\). Note both \ex\ and \ex\ (went out outside), since the Sanhedrin would not come into Pilate's palace. Apparently on a gallery over the pavement in front of the palace (John:19:13|). {Accusation} (\katgorian\). Old word for formal charge, in N.T. only here, strkjv@1Timothy:5:19; strkjv@Titus:1:6|. {Against this man} (\tou anthrpou toutou\). Objective genitive after \katgorian\. A proper legal inquiry.
rwp@John:18:30 @{If this man were not an evil-doer} (\ei m n houtos kakon poin\). 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 \poin\ with \kakon\ emphasizes the idea that Jesus was a habitual evil-doer (Abbott). It was an insolent reply to Pilate (Bernard).
rwp@John:18:35 @{Amos:I a Jew?} (\mti 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 \mti\ 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 \paredkan\ see verse 30|. {What hast thou done?} (\ti epoisas;\). 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:20:1 @{Now on the first day of the week} (\ti de mii tn sabbatn\). Locative case of time when. Both Mark (Mark:16:2|) and Luke (Luke:24:1|) have this very idiom of the cardinal \ti mii\, instead of the usual ordinal \ti prti\ (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 \tn sabbatn\ 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 h Magdaln erchetai\). Vivid historical present. Mary Magdalene is not to be confounded with Mary of Bethany. {While it was yet dark} (\skotias eti ouss\). 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} (\rmenon\). Perfect passive participle of \air\, predicate accusative in apposition with \ton lithon\.
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 \thsson\). {First} (\prtos\). Predicative nominative (not adverb \proton\) and superlative used where only two involved. John won the race.
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} (\tn graphn\). 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:20:21 @{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: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 (\elupth\, 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:21:20 @{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@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@Jude:1:6 @{And angels} (\aggelous de\). The second example in Jude, the fallen angels, accusative case after \tetrken\ (perfect active indicative of \tre\, 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} (\m trsantas\). First aorist active participle with negative \m\, with play on "kept not" and "he hath kept." {Principality} (\archn\). 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 oiktrion\). Old word for dwelling-place (from \oiktr\, 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 \ainios\ (Matthew:25:46|). Mayor terms \aidios\ an Aristotelian word, while \ainios\ 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} (\megals\). Not in strkjv@2Peter:2:9|, which see for discussion.
rwp@Jude:1:8 @{Yet} (\mentoi\). See strkjv@John:4:27|. In spite of these warnings. {In like manner} (\homois\). 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 \kuriots\ (dominion) and \doxai\ (dignities) occur in strkjv@2Peter:2:10|, which see for discussion.
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" (\aneb\) 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} (\emnsteumenn\). 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} (\enkui\). Only here in N.T. Common Greek word.
rwp@Luke:2:10 @{I bring you good tidings of great joy} (\euaggelizomai hmin charan megaln\). 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:2:17 @{Made known} (\egnrisan\). To others (verse 18|) besides Joseph and Mary. The verb is common from Aeschylus on, from the root of \ginsk\ (to know). It is both transitive and intransitive in the N.T.
rwp@Luke:2:33 @{His father and his mother} (\ho patr autou kai h mtr\). Luke had already used "parents" in strkjv@2:27|. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in strkjv@1:34-38|. He merely employs here the language of ordinary custom. The late MSS. wrongly read "and Joseph" instead of "his father." {Were marvelling} (\n thaumazontes\). The masculine gender includes the feminine when both are referred to. But \n\ is singular, not \san\, the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula \n\ agrees in number with \ho patr\ while the participle coming last agrees with both \ho pater kai h mtr\ (cf. strkjv@Matthew:17:3; strkjv@22:40|). If one wonders why they marvelled at Simeon's words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child. It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon's prophecy had gone beyond the angel's outline and it was surprising that he should know anything about the child's destiny.
rwp@Luke:2:38 @{Coming up} (\epistsa\). Second aorist active participle. The word often has the notion of coming suddenly or bursting in as of Martha in strkjv@Luke:10:40|. But here it probably means coming up and standing by and so hearing Simeon's wonderful words so that her words form a kind of footnote to his. {Gave thanks} (\anthmologeito\). Imperfect middle of a verb (\anthomologe\) in common use in Greek writers and in the LXX though here alone in the N.T. It had the idea of a mutual agreement or of saying something before one (\anti\). Anna was evidently deeply moved and repeated her thanksgiving and kept speaking (\elalei\, imperfect again) "to all them that were looking for (\prosdechomenois\, as in strkjv@1:35| of Simeon) the redemption of Jerusalem (\lutrsin Ierousalm\)." There was evidently a group of such spirits that gathered in the temple either men around her and Simeon or whom she met from time to time. There was thus a nucleus of old saints in Jerusalem prepared for the coming of the Messiah when he at last appears as the Messiah in Jerusalem (John 2 and 3). These probably all passed away. But they had a happy hour of hope and joy. The late MSS. have "in Jerusalem" but "of Jerusalem" is correct. What they meant by the "redemption of Jerusalem" is not clear, whether political or spiritual or both. Simeon was looking for the consolation of Israel (2:25|) and Zacharias (1:68|) sang of redemption for Israel (Isaiah:40:2|).
rwp@Luke:2:40 @{The child grew} (\uxane\). 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" (\plroumenon sophii\). 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:2:46 @{After three days} (\meta hmeras treis\). One day out, one day back, and on the third day finding him. {In the temple} (\en ti hieri\). 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 autn kai epertnta 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:3:21 @{When all the people were baptised} (\en ti baptisthnai 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 Isou 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} (\aneichthnai ton ouranon\). First aorist passive infinitive with double augment, whereas the infinitive is not supposed to have any augment. The regular form would be \anoichthnai\ as in D (Codex Bezae). Songs:the augment appears in the future indicative \kateaxei\ (Matthew:12:20|) and the second aorist passive subjunctive \kateagsin\ (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:4:8 @{Thou shalt worship} (\proskunseis\). Satan used this verb to Jesus who turns it against him by the quotation from strkjv@Deuteronomy:6:13|. Jesus clearly perceived that one could not worship both Satan and God. He had to choose whom he would serve. Luke does not give the words, "Get thee hence, Satan" (Matthew:4:10|), for he has another temptation to narrate.
rwp@Luke:4:23 @{Doubtless} (\pants\). Adverb. Literally, at any rate, certainly, assuredly. Cf. strkjv@Acts:21:22; strkjv@28:4|. {This parable} (\tn paraboln tautn\). 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 \parabol\ 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} (\kousamen genomena\). The use of this second aorist middle participle \genomena\ after \kousamen\ 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} (\poison kai hde\). 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:4:24 @{And he said} (\eipen de\). Also in strkjv@1:13|. The interjection of these words here by Luke may indicate a break in his address, though there is no other indication of an interval here. Perhaps they only serve to introduce solemnly the new proverb like the words {Verily I say unto you} (\amn leg humin\). This proverb about the prophet having no honour in his own country Jesus had already applied to himself according to strkjv@John:4:44|. Both strkjv@Mark:6:4| and strkjv@Matthew:13:57| give it in a slightly altered form on the last visit of Jesus to Nazareth. The devil had tempted Jesus to make a display of his power to the people by letting them see him floating down from the pinnacle of the temple (Luke:4:9-11|).
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 \koinnos\ (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} (\hste buthizesthai auta\). Consecutive use of \hste\ 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:5:14 @{To tell no man} (\mdeni eipein\). This is an indirect command after the verb "charged" (\parggeilen\). But Luke changes (_constructio variata_) to the direct quotation, a common idiom in Greek and often in Luke (Acts:1:4f.|). Here in the direct form he follows strkjv@Mark:1:43; strkjv@Matthew:8:4|. See discussion there about the direction to go to the priest to receive a certificate showing his cleansing, like our release from quarantine (Leviticus:13:39; strkjv@14:2-32|). {For a testimony unto them} (\eis marturion autois\). The use of \autois\ (them) here is "according to sense," as we say, for it has no antecedent in the context, just to people in general. But this identical phrase with absence of direct reference occurs in Mark and Matthew, pretty good proof of the use of one by the other. Both strkjv@Matthew:8:4; strkjv@Luke:5:14| follow strkjv@Mark:1:44|.
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} (\n didaskn\). Periphrastic imperfect again like our English idiom. {Were sitting by} (\san kathmenoi\). 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 san elluthotes\, periphrastic past perfect active, {had come}). {Out of every village of Galilee and Judea and Jerusalem} (\ek pass kms ts Galilaias kai Ioudaias kai Ierousalm\). 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 n eis to isthai 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:5:27 @{A publican named Levi} (\telnen onomati Leuein\). strkjv@Mark:2:13| has also "The son of Alphaeus" while strkjv@Matthew:9:9| calls him "Matthew." He had, of course, both names. All three use the same words (\epi to telnion\) for the place of toll. See discussion of {publican} (\telns\) on strkjv@Matthew:9:9|. All three Gospels give the command of Jesus, {Follow me} (\akolouthei\).
rwp@Luke:5:28 @{He forsook all} (\katalipn panta\). This detail in Luke alone. He left his profitable business for the service of Christ. {Followed him} (\kolouthei auti\). 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 (\kolouthsen\), perhaps ingressive.
rwp@Luke:6:17 @{He came down with them} (\katabas met' autn\). 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" (\est\). 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 (\iathnai\, first aorist passive of \iaomai\) of their diseases."
rwp@Luke:6:18 @{With unclean spirits} (\apo pneumatn akathartn\). 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:6:20 @{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 ptchoi\). {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} (\h 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 aphorissin hums\). 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} (\exbalsin to onoma humn hs ponron\). 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 anthrpou\). 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:6:23 @{Leap for joy} (\skirtsate\). Old verb and in LXX, but only in Luke in the N.T. (here and strkjv@1:41,44|). It answers to Matthew's (Matthew:5:12|) "be exceeding glad." {Did} (\epoioun\). Imperfect active, the habit of "their fathers" (peculiar to both here). strkjv@Matthew:5:12| has "persecuted." Thus they will receive a prophet's reward (Matthew:1:41|).
rwp@Luke:6:35 @{But} (\pln\). Plain adversative like \pln\ in verse 24|. Never despairing (\mden apelpizontes\). \Mden\ is read by A B L Bohairic and is the reading of Westcott and Hort. The reading \mdena\ 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 ponrous\). God the Father is kind towards the unkind and wicked. Note the one article with both adjectives.
rwp@Luke:6:36 @{Even as your Father} (\kaths ho patr humn\). In strkjv@Matthew:5:48| we have \hs ho patr humn\. In both the perfection of the Father is placed as the goal before his children. In neither case is it said that they have reached it.
rwp@Luke:6:39 @{Also a parable} (\kai paraboln\). 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} (\Mti dunatai\). The use of \mti\ in the question shows that a negative answer is expected. {Guide} (\hodgein\). Common verb from \hodgos\ (guide) and this from \hodos\ (way) and \hgeomai\, 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@Matthew:10:28 @{Destroy both soul and body in hell} (\kai psuchn kai sma apolesai en geenni\). Note "soul" here of the eternal spirit, not just life in the body. "Destroy" here is not annihilation, but eternal punishment in Gehenna (the real hell) for which see on ¯5:22|. Bruce thinks that the devil as the tempter is here meant, not God as the judge, but surely he is wrong. There is no more needed lesson today than the fear of God.
rwp@Matthew:11:1 @{He departed thence to teach and preach} (\meteb ekeithen tou didaskein kai krussein\). 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}" (\diatassn\, 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:11:19 @{Wisdom is justified by her works} (\edikaith apo tn ergn auts\). 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:12:24 @{The Pharisees} (\hoi de Pharisaioi\). Already (Matthew:9:32-34|) we have had in Matthew the charge that Jesus is in league with the prince of demons, though the incident may be later than this one. See on ¯10:25| about "Beelzebub." The Pharisees feel that the excited condition of the crowds and the manifest disposition to believe that Jesus is the Messiah (the Son of David) demand strenuous action on their part. They cannot deny the fact of the miracles for the blind and dumb men both saw and spoke (12:22|). Songs:in desperation they suggest that Jesus works by the power of Beelzebub the prince of the demons.
rwp@Matthew:12:36 @{Every idle word} (\pan rhma 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:13:3 @{Many things in parables} (\polla en parabolais\). It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (5:13-16|), the birds and the lilies (6:26-30|), the splinter and the beam in the eye (7:3-5|), the two gates (7:13f.|), the wolves in sheep's clothing (7:15|), the good and bad trees (7:17-19|), the wise and foolish builders (7:24-27|), the garment and the wineskins (9:16f.|), the children in the market places (11:16f.|). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark:4:21; strkjv@Luke:8:16|), the Parable of the Seed Growing of Itself (Mark:4:26-29|), making ten of which we know. But both Mark (Mark:4:33|) and Matthew (13:34|) imply that there were many others. "Without a parable spake he nothing unto them" (Matthew:13:34|), on this occasion, we may suppose. The word parable (\parabol\ from \paraball\, to place alongside for measurement or comparison like a yardstick) is an objective illustration for spiritual or moral truth. The word is employed in a variety of ways (a) as for sententious sayings or proverbs (Matthew:15:15; strkjv@Mark:3:23; strkjv@Luke:4:23; strkjv@5:36-39; strkjv@6:39|), for a figure or type (Heb. strkjv@9:9; strkjv@11:19|); (b) a comparison in the form of a narrative, the common use in the Synoptic Gospels like the Sower; (c) "A narrative illustration not involving a comparison" (Broadus), like the Rich Fool, the Good Samaritan, etc. "The oriental genius for picturesque speech found expression in a multitude of such utterances" (McNeile). There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop's Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory (\allgoria\) is a speaking parable that is self-explanatory all along like Bunyan's _Pilgrim's Progress_. All allegories are parables, but not all parables are allegories. The Prodigal Son is an allegory, as is the story of the Vine and Branches (John:15|). John does not use the word parable, but only \paroimia\, a saying by the way (John:10:6; strkjv@16:25,29|). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (13:3-8|) we have also the careful exposition of the story by Jesus (18-23|) as well as the reason for the use of parables on this occasion by Jesus (9-17|).
rwp@Matthew:13:22 @{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:13:38 @{The field is the world} (\ho de agros estin ho kosmos\). The article with both "field" and "world" in Greek means that subject and predicate are coextensive and so interchangeable. It is extremely important to understand that both the good seed and the darnel (tares) are sown in the world, not in the Kingdom, not in the church. The separation comes at the consummation of the age (\sunteleia ainos\, 39|), the harvest time. They all grow together in the field (the world).
rwp@Matthew:13:52 @{Made a disciple to the kingdom of heaven} (\matheteutheis ti basileii tn ourann\). 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:14:6 @{When Herod's birthday came} (\genesiois genomenois tou Hridou\). 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} (\rchsato en ti mesi\). 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:15:32 @{Three days} (\hmerai treis\). A parenthetic nominative (Robertson, _Grammar_, p. 460). {What to eat} (\ti phagsin\). Indirect question with the deliberative subjunctive retained. In the feeding of the five thousand Jesus took compassion on the people and healed their sick (14:14|). Here the hunger of the multitude moves him to compassion (\splagchnizomai\, in both instances). Songs:he is unwilling (\ou thel\) to send them away hungry. {Faint} (\ekluthsin\). Unloosed, (\eklu\) exhausted.
rwp@Matthew:15:33 @{And the disciples say to him} (\kai legousin auti hoi mathtai\). It seems strange that they should so soon have forgotten the feeding of the five thousand (Matthew:14:13-21|), but they did. Soon Jesus will remind them of both these demonstrations of his power (16:9,10|). They forgot both of them, not just one. Some scholars scout the idea of two miracles so similar as the feeding of the five thousand and the four thousand, though both are narrated in detail by both Mark and Matthew and both are later mentioned by Jesus. Jesus repeated his sayings and wrought multitudes of healings. There is no reason in itself why Jesus should not on occasion repeat a nature miracle like this elsewhere. He is in the region of Decapolis, not in the country of Philip (\Trachonitis\).
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:16:18 @{I will build my church} (\oikodoms mou tn ekklsian\). It is the figure of a building and he uses the word \ekklsian\ 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, \ekklsia\, 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:\oikodoms\ in strkjv@Psalms:89:5|; \ekklsia\ in strkjv@Psalms:89:6|; \katischu\ in strkjv@Psalms:89:22|; \Christos\ in strkjv@Psalms:89:39,52|; \hids\ in strkjv@Psalms:89:49| (\ek cheiros hidou\). If one is puzzled over the use of "building" with the word \ekklsia\ 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 hidou\) {shall not prevail against it} (\ou katischusousin auts\). 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 \hid\. 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 pulroi hidou\). It is not the picture of Hades _attacking_ Christ's church, but of death's possible victory over the church. "The \ekklsia\ 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 \ekklsia\ 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@Revelation:7:4 @{The number of the sealed} (\ton arithmon tn esphragismenn\). Accusative case object of \kousa\ and genitive of the perfect passive articular participle of \sphragiz\. He did not see the sealing or count them himself, but only heard. {A hundred and forty and four thousand} (\hekaton tesserakonta tessares chiliades\). Symbolical, of course, and not meant to be a complete number of the sealed (or saved) even in that generation, let alone for all time. The number connotes perfection (Alford), 12x12x1000 = a hundred and forty-four thousands (\chiliades\, strkjv@5:11|). Nominative absolute, not agreeing in case either with \arithmon\ (accusative) or \esphragismenn\ (genitive). Songs:as to the case of \esphragismenoi\. {Out of every tribe of the children of Israel} (\ek pss phuls huin Isral\). There are two opposite views here, one taking the sealed as referring only to Jews (either actual Jews as a remnant or just Jewish Christians), the other including Gentiles as well as Jewish Christians, that is the true Israel as in strkjv@2:9; strkjv@3:9ff.| and like Paul in Galatians and Romans. This is the more probable view and it takes the twelve tribes in a spiritual sense. But in either view there remains the difficulty about names of the tribes. The list is not geographical, since Levi is included, but Dan is omitted and Manasseh put in his place, though he as the son of Joseph is included in Joseph. Irenaeus suggested that Antichrist was expected to come from the tribe of Dan and hence the omission here. There are various lists of the tribes in the O.T. (Genesis:35:22f.; strkjv@46:8ff.,49; strkjv@Exodus:1:1ff.; strkjv@Numbers:1:2; strkjv@13:4ff; strkjv@26:34; strkjv@Deuteronomy:27:11f.; strkjv@33:6ff.; strkjv@Joshua:13-22; strkjv@Judges:5; strkjv@1Chronicles:2-8; strkjv@12:24ff.; strkjv@27:16ff.; strkjv@Ezekiel:48|) and given in various orders. In strkjv@1Chronicles:7:12| both Dan and Zebulon are omitted. Joseph is given here in place of Ephraim. The distribution is equal (12,000) to each tribe.
rwp@Revelation:7:9 @{Which no man could number} (\hon arithmsai 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 \arithmsai\ 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} (\hesttes\). Same form in strkjv@7:1|, only nominative masculine plural referring to \ochlos\ (masculine singular), construction according to sense like the plural \legontn\ with \ochlou\ in strkjv@19:1|. {Arrayed} (\peribeblmenous\). Perfect passive participle of \periball\, but in the accusative plural (not nominative like \hesttes\), 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 \peribeblmenoi\ 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} (\phni megali\). As in strkjv@6:10; strkjv@7:2|. "The polyglott multitude shouts its praises as with one voice" (Swete). {Salvation} (\h stria\). 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 (\ti thei\, dative case) and to the Lamb (\ti arnii\, dative also). Both God and Christ are thus called \str\ 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 \h stria\ see strkjv@John:4:22; strkjv@Acts:4:12; strkjv@Jude:1:3|.
rwp@Revelation:7:13 @{Answered} (\apekrith\). First aorist passive (deponent) of \apokrinomai\ with \legn\ (saying), a common (only here in the Apocalypse) Hebrew redundancy in the Gospels (Mark:9:5|). An elder intervenes, though no question has been asked to interpret the vision (Swete). {These} (\houtoi\). Prophetic predicate nominative put before \tines eisin\ (who are they). Note article repeated with \stolas\ pointing to verse 9|, and accusative also retained after \peribeblmenoi\ as there. Both "who" and "whence" as in strkjv@Joshua:9:8|.
rwp@Revelation:7:14 @{I say} (\eirka\). 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 \eilphen\ 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 ts thlipses ts megals\). 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 plunsantes\ to \kai eplunan\ is common in the Apocalypse, one of Charles's Hebraisms, like \kai epoisen\ in strkjv@1:6| and \kai plani\ 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 ti 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 auti\). 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} (\hmeras 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} (\sknsei ep' autous\). Future (change of tense from present in \latreuousin\) active of \skno\, old verb from \sknos\ (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' autn\) 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 (\sknai\) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus:33:7-11|).
rwp@Revelation:17:3 @{He carried me away} (\apnegken 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 ermon\). In strkjv@Isaiah:21:1| there is \to horama ts ermou\ (the vision of the deserted one, Babylon), and in strkjv@Isaiah:14:23| Babylon is called \ermon\. 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} (\kathmenn\). Present middle participle of \kathmai\ as in verse 1|. "To manage and guide the beast" (Vincent). {Upon a scarlet-coloured beast} (\epi thrion 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 blasphmias\). 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 \thrion\ (\gemonta\ accusative singular, \echn\ 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:17:4 @{Was arrayed} (\n peribeblmen\). Periphrastic past perfect indicative of \periball\, to fling round one. {In purple and scarlet} (\porphuroun kai kokkinon\). Accusative retained after this passive verb of clothing, as so often. \Porphurous\ is old adjective for purple (from \porphura\), in N.T. only here and strkjv@John:19:2,5|. See preceding verse for \kokkinos\. {Decked} (\kechrusmen\). Perfect passive participle of \chruso\, old verb, to gild, to adorn with gold, here alone in N.T. {With gold and precious stone and pearls} (\chrusii kai lithi timii kai margaritais\). Instrumental case. \Chrusii\ is cognate with the participle. \Lithi timii\ is collective (18:12,16; strkjv@21:19|). There is a \zeugma\ also with \margaritais\ (18:12,16; strkjv@21:21|), for which word see strkjv@Matthew:7:6|. Probably John is thinking of the finery of the temple prostitutes in Asia Minor. {Full of abominations} (\gemon bdelugmatn\). Agreeing with \potrion\, "cup" (neuter singular accusative). Some MSS. read \gemn\ (nominative masculine like \echn\ in verse 3|, quite irregular). For \bdelugmatn\ (genitive after \gemon\) see strkjv@Matthew:24:15|; (Mark:13:14|), common in the LXX for idol worship and its defilements (from \bdeluss\, to render foul), both ceremonial and moral. See strkjv@Jeremiah:15:7|. {Even the unclean things of her fornication} (\kai ta akatharta ts porneias auts\). Either the accusative after \gemon\ as in verse 3| (and full of the unclean things of her fornication) or the object of \echousa\, like \potrion\.
rwp@Revelation:17:12 @{Which have received no kingdom as yet} (\hoitines basileian oup elabon\). Second aorist (proleptic and prophetic) active indicative of \lamban\. The heads are emperors and the horns are kings (both called \basileis\). {As kings} (\hs basileis\). Compared to kings (see \hs\ in strkjv@1:10; strkjv@4:6; strkjv@9:7; strkjv@13:3; strkjv@14:3; strkjv@16:21|) without identification with the emperors, though succeeding them with "quasi-imperial powers" with the beast. {For one hour} (\mian hran\). Accusative of extent of time, and that a brief time (18:10,16,19|) in comparison with the beast (13:2|).
rwp@Revelation:17:13 @{Have one mind} (\mian gnmn echousin\). "One purpose" (\gnm\ from \ginsk\) as in strkjv@Acts:20:3; strkjv@1Corinthians:1:10|. The new powers are allies of the beast. {They give their power and authority unto the beast} (\tn dunamin kai tn exousian autn ti thrii didoasin\). Present active indicative of \didmi\. Just as the dragon gave both power and authority to the beast (13:2|), so they are wholly at the service of the beast.
rwp@Revelation:18:2 @{Fallen, fallen is Babylon the great} (\epesen, epesen Babuln h megal\). The very words of strkjv@14:8|: "Did fall, did fall Babylon the great." Prophetic aorists of \pipt\ repeated like a solemn dirge of the damned. {Is become} (\egeneto\). Prophetic aorist middle. {A habitation of devils} (\katoiktrion\). Late word (from \katoike\, to dwell), in N.T. only here and strkjv@Ephesians:2:22|. Devils should be demons, of course. Songs:Isaiah prophesied of Babylon (Isaiah:12:21f.|) and also Jeremiah (Jeremiah:50:39|) and Zephaniah of Nineveh (Zephaniah:2:14|). Both Babylon and Nineveh are ruins. {A hold of every unclean spirit} (\phulak pantos pneumatos akathartou\). \Phulak\ is garrison or watch-tower as in strkjv@Habbakkuk:2:1|, rather than a prison (20:7|). {A hold of every unclean and hateful bird} (\phulak pantos orneou akathartou kai memismenou\). \Orneou\ is old word for bird, in N.T. only strkjv@Revelation:18:2; strkjv@19:17,21|. "The evil spirits, watching over fallen Rome like night-birds or harpies that wait for their prey, build their eyries in the broken towers which rise from the ashes of the city" (Swete). Long ago true of Babylon and Nineveh, some day to be true of Rome.
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:19:11 @{The heaven opened} (\ton ouranon neigmenon\). 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 althinos\), 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 dikaiosuni 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:19:20 @{Was taken} (\epiasth\). First aorist (prophetic) passive indicative of the Doric \piaz\ (Attic \piez\). Cf. strkjv@2Thessalonians:2:8|. {The false prophet} (\ho pseudoprophts\). 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 smeia enpion autou\). As in strkjv@13:14|. {Wherewith} (\en hois\). "In which" signs. {He deceived} (\eplansen\). 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 ti eikoni autou\) as in strkjv@13:15|. {They twain} (\hoi duo\). "The two." {Were cast} (\eblthsan\). 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} (\zntes\). Present active participle of \za\, predicative nominative, "living." {Into the lake of fire} (\eis tn limnn tou puros\). Genitive \puros\ describes this \limnn\ (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} (\ts kaiomens en theii\). Note the genitive here in place of the accusative \limnn\, perhaps because of the intervening genitive \puros\ (neuter, not feminine). The agreement is regular in strkjv@21:8|. For \en theii\ (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:20:5 @{The rest of the dead} (\hoi loipoi tn nekrn\). "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 ezsan achri telesthi ta chilia et\). See verse 4| for the items here. "To infer from this statement, as many expositors have done, that the \ezsan\ 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} (\haut h anastasis h prt\). 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 ts gs\ (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:20:8 @{To deceive the nations} (\plansai ta ethn\). First aorist active infinitive of purpose of \plana\, Satan's chief task (chapters 12 to 18, in particular strkjv@12:9; strkjv@13:14; strkjv@19:20; strkjv@20:3,10|). {Which are in the four corners of the earth} (\ta en tais tessarsi gniais ts gs\). Clearly the reign with Christ, if on earth, was not shared in by all on earth, for Satan finds a large and ready following on his release. See strkjv@7:1| (Isaiah:11:12|) for "the four corners of the earth." {Gog and Magog} (\ton Gg kai Magg\). Accusative in explanatory apposition with \ta ethn\ (the nations). Magog is first mentioned in strkjv@Genesis:10:2|. The reference here seems to be strkjv@Ezekiel:38:2|, where both are mentioned. Josephus (_Ant_. I. 6. 1) identifies Magog with the Scythians, with Gog as their prince. In the rabbinical writings Gog and Magog appear as the enemies of the Messiah. Some early Christian writers thought of the Goths and Huns, but Augustine refuses to narrow the imagery and sees only the final protest of the world against Christianity. {To gather them together to the war} (\sunagagein autous eis ton polemon\). Second aorist active infinitive of purpose of \sunag\, a congenial task for Satan after his confinement. See strkjv@16:14| for this very phrase and also strkjv@17:14; strkjv@19:19|. {Of whom} (\hn--autn\). Pleonasm or redundant pronoun as in strkjv@3:8| and often (of whom--of them). {As the sand of the sea} (\hs h ammos ts thalasss\). Already in strkjv@12:18|. Clearly then the millennium, whatever it is, does not mean a period when Satan has no following on earth, for this vast host rallies at once to his standard.
rwp@Revelation:20:13 @{Gave up} (\edken\). Just "gave" (first aorist active indicative of \didmi\), 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 hids\). "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:21:11 @{Having the glory of God} (\echousan tn 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} (\phstr\). "Luminary," late word (in LXX, papyri), in N.T. only here and strkjv@Phillipians:2:15|. Christ is the light (\phs\) of the world (John:8:12|) and so are Christians (Matthew:5:14|) who have received the illumination (\phtismos\) 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 lithi timitati\). Associative instrumental case after \homoios\. \Timitati\ is the elative superlative. {As it were a jasper stone} (\hs lithi 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:21:16 @{Lieth foursquare} (\tetragnos keitai\). Present middle indicative of \keimai\. The predicate adjective is from \tetra\ (Aeolic for \tessares\ four) and \gnos\ (\gnia\ 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 mkos auts 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} (\ti kalami\). Instrumental case (cf. verse 15| for \kalamos\) and for \metre\ (aorist active indicative here) {Twelve thousand furlongs} (\epi stadin ddeka chiliadn\). This use of the genitive \stadin\ with \epi\ is probably correct (reading of Aleph P), though A Q have \stadious\ (more usual, but confusing here with \chiliadn\). 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, mkos, 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:22:9 @{See thou do it not} (\Hora m\). The angel promptly interposes (\legei\, dramatic present). See strkjv@19:10| for discussion of this same phrase \hora m\ when John had once before started to worship the angel in his excitement. Here we have added to the words in strkjv@19:10| "the prophets (\tn prophtn\) and also "them which keep the words of this book" (\tn trountn tous logous tou bibliou toutou\), the last a repetition from strkjv@22:7|. In both places we have "Worship God" (\ti thei proskunson\). And not an angel.
rwp@Revelation:22:11 @{Let him do unrighteousness still} (\adiksat 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" (\rupantht 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 (\dikaiosunn poisat eti\, first constative aorist active imperative of \poie\) and "the holy" (\ho hagios\) to be made holy still (\hagiastht 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:22:15 @{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 exteron\, 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} (\ps philn kai poin pseudos\). An interpretation of \psin tois pseudesin\ (all liars) of strkjv@21:8| and of \poin 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:22:19 @{If any man shall take away} (\ean tis apheli\). Also condition of the third class with \ean\ and second aorist active subjunctive of \aphaire\, with \apo\ repeated both in the condition and in the conclusion (\aphelei apo\, future active indicative of \aphaire\ for the more usual \aphairsei\). {Which are written in this book} (\tn gegrammenn en ti biblii touti\). Ablative neuter plural articular perfect passive participle in apposition with \ek tou xulou ts zs\ (from the tree of life) and \ek ts poles ts hagias\ (out of the holy city). Such a man is unworthy of his inheritance.
rwp@Info_Revelation @ POOR STATE OF THE TEXT There are only five uncials that give the text of John's Apocalypse (Aleph A C P Q). Of these Aleph belongs to the fourth century, A and C to the fifth, Q (really B2, B ending with strkjv@Hebrews:9:13|, both in the Vatican Library) to the eighth, P to the ninth. Only Aleph A Q (=B2) are complete, C lacking strkjv@Revelation:1:1, strkjv@3:19-5:14, strkjv@7:14-17, strkjv@8:5-9:16, strkjv@10:10-11:3,14:13-18:2, strkjv@19:5-21|, P lacking strkjv@Revelation:16:12--17:1, strkjv@19:21-20:9,22:6-21|. Both C and P are palimpsests. In the 400 verses of the book "over 1,600 variants have been counted" (Moffatt). Erasmus had only one cursive (of the twelfth century numbered Ir) for his first edition, and the last six verses of the Apocalypse, save verse 20, were a translation from the Vulgate. The result is that the versions are of special importance for the text of the book, since in no single MS. or group of MSS. do we have a fairly accurate text, though Aleph A C and A C Vulgate are the best two groups.
rwp@Info_Revelation @ RELATION TO THE FOURTH GOSPEL Here scholars divide again. Many who deny the Johannine authorship of the Fourth Gospel and the Epistles accept the apostolic authorship of the Apocalypse, Baur, for instance. Hort, Lightfoot, and Westcott argued for the Johannine authorship on the ground that the Apocalypse was written early (time of Nero or Vespasian) when John did not know Greek so well as when the Epistles and the Gospel were written. There are numerous grammatical laxities in the Apocalypse, termed by Charles a veritable grammar of its own. They are chiefly retention of the nominative case in appositional words or phrases, particularly participles, many of them sheer Hebraisms, many of them clearly intentional (as in strkjv@Revelation:1:4|), all of them on purpose according to Milligan (_Revelation_ in Schaff's Pop. Comm.) and Heinrici (_Der Litterarische Charakter der neutest. Schriften_, p. 85). Radermacher (_Neutestamentliche Grammatik_, p. 3) calls it "the most uncultured literary production that has come down to us from antiquity," and one finds frequent parallels to the linguistic peculiarities in later illiterate papyri. J. H. Moulton (_Grammar_, Vol. II, Part I, p. 3) says: "Its grammar is perpetually stumbling, its idiom is that of a foreign language, its whole style that of a writer who neither knows nor cares for literary form." But we shall see that the best evidence is for a date in Domitian's reign and not much later than the Fourth Gospel. It is worth noting that in strkjv@Acts:4:13| Peter and John are both termed by the Sanhedrin \agrammatoi kai iditai\ (unlettered and unofficial men). We have seen the possibility that II Peter represents Peter's real style or at least that of a different amanuensis from Silvanus in strkjv@1Peter:5:12|. It seems clear that the Fourth Gospel underwent careful scrutiny and possibly by the elders in Ephesus (John:21:24|). If John wrote the Apocalypse while in Patmos and so away from Ephesus, it seems quite possible that here we have John's own uncorrected style more than in the Gospel and Epistles. There is also the added consideration that the excitement of the visions played a part along with a certain element of intentional variations from normal grammatical sequence. An old man's excitement would bring back his early style. There are numerous coincidences in vocabulary and style between the Fourth Gospel and the Apocalypse.
rwp@Info_Revelation @ THE DATE There are two chief theories, the Neronic, soon after Nero's death, the other in the reign of Domitian. Irenaeus is quoted by Eusebius as saying expressly that the Apocalypse of John was written at the close of the reign of Domitian. This testimony is concurred in by Clement of Alexandria, by Origen, by Eusebius, by Jerome. In harmony with this clear testimony the severity of the persecutions suit the later date better than the earlier one. There is, besides, in strkjv@Revelation:17:11f.| an apparent reference to the story that Nero would return again. The fifth king who is one of the seven is an eighth. There was a Nero legend, to be sure, that Nero either was not dead but was in Parthia, or would be _redivivus_ after death. Juvenal termed Domitian "a bald Nero" and others called Domitian "a second Nero." But in spite of all this Hort, Lightfoot, Sanday, Westcott have argued strongly for the Neronic era. Peake is willing to admit allusions to the Neronic period as Swete is also, but both consider the Domitianic date the best supported. Moffatt considers any earlier date than Domitian "almost impossible."
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.