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

rwp@1Corinthians: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} (\chrˆsteuetai\). From \chrˆstos\ (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 zˆloi\). Present active indicative of \zˆlo“\ (contraction \oei=oi\, same as subjunctive and optative forms). Bad sense of \zˆlos\ 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:14:2 @{For no man understandeth} (\oudeis gar akouei\). Literally, hears, gets the sense, understands. Verb \akou“\ used either of hearing the sound only or getting the idea (cf. strkjv@Acts:9:7; strkjv@22:9|). {Mysteries} (\mustˆria\). Unexplained mysteries (1Corinthians:2:7|).

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

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

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

rwp@2Thessalonians:3:10 @{This} (\touto\). What he proceeds to give. {If any will not work, neither let him eat} (\hoti ei tis ou thelei ergazesthai mˆde esthiet“\). Recitative \hoti\ here not to be translated, like our modern quotation marks. Apparently a Jewish proverb based on strkjv@Genesis:3:19|. Wetstein quotes several parallels. Moffatt gives this from Carlyle's _Chartism_: "He that will not work according to his faculty, let him perish according to his necessity." Deissmann (_Light from the Ancient East_, p. 314) sees Paul borrowing a piece of workshop morality. It was needed, as is plain. This is a condition of the first class (note negative \ou\) with the negative imperative in the conclusion.

rwp@2Timothy:1:13 @{The pattern of sound words} (\hupotup“sin hugiainont“n log“n\). See strkjv@1Timothy:1:16| for \hupotup“sin\ and strkjv@1Timothy:1:10| for \hugiain“\. {Which} (\h“n\). Genitive plural with \ˆkousas\ (didst hear) or attracted to case of \log“n\ (\akou“\ is used either with the accusative or the genitive).

rwp@2Timothy:2:26 @{They may recover themselves} (\ananˆps“sin\). First aorist active subjunctive of \ananˆph“\, late and rare word, to be sober again, only here in N.T., though \nˆph“\ is in strkjv@1Thessalonians:5:6|. {Out of the snare of the devil} (\ek tˆs 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} (\ez“grˆmenoi\). Perfect passive participle of \z“gre“\, old verb, to take alive (\z“os, 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 thelˆma\). 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:3:6 @{That creep} (\hoi endunontes\). Old and common verb (also \endu“\) either to put on (1Thessalonians:5:8|) or to enter (to slip in by insinuation, as here). See same idea in strkjv@Jude:1:4| (\pareiseduˆsan\), strkjv@2Peter:2:1| (\pareisaxousin\), strkjv@Galatians:2:4| (\pareisˆlthon\ and \pareisaktous\). These stealthy "creepers" are pictured also in strkjv@Titus:1:11|. {Take captive} (\aichmal“tizontes\). "Taking captive." Present active participle of \aichmal“tiz“\, for which see strkjv@2Corinthians:10:5; strkjv@Romans:7:23|. {Silly women} (\gunaikaria\). Literally, "little women" (diminutive of \gunˆ\), found in Diocles (comedian of 5 century B.C.) and in Epictetus. The word here is neuter (grammatical gender) plural. Used contemptuously here (only N.T. example). Ramsay suggests "society ladies." It is amazing how gullible some women are with religious charlatans who pose as exponents of "new thought." {Laden with sins} (\ses“reumena hamartiais\). Perfect passive participle of \s“reu“\, old word from Aristotle down (from \s“ros\, a heap) to heap up. In N.T. only here and strkjv@Romans:12:20|. Associative instrumental case \hamartiais\. {Divers} (\poikilais\). Many coloured. See strkjv@Titus:3:3|. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his "heavenly harem" in Illinois and the recent infamous "House of David" in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. \Agomena\ (present passive participle) means "continually led astray or from time to time."

rwp@2Timothy:3:16 @{Every scripture inspired of God is also profitable} (\pƒsa graphˆ theopneustos kai “phelimos\). There are two matters of doubt in this clause. One is the absence of the article \hˆ\ before \graphˆ\, whether that makes it mean "every scripture" or "all scripture" as of necessity if present. Unfortunately, there are examples both ways with both \pƒs\ and \graphˆ\. Twice we find \graphˆ\ in the singular without the article and yet definite (1Peter:2:6; strkjv@2Peter:1:20|). We have \pƒs Israˆl\ (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.; \epanorth“sin\, 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:4:16 @{At my first defence} (\en tˆi pr“tˆi apologiƒi\). Original sense of "apology" as in strkjv@Phillipians:1:7,16|. Either the first stage in this trial or the previous trial and acquittal at the end of the first Roman imprisonment. Probably the first view is correct, though really there is no way to decide. {No one took my part} (\oudeis moi paregeneto\). "No one came by my side" (second aorist middle indicative of \paraginomai\). See strkjv@1Corinthians:16:3|. {But all forsook me} (\alla pantes me egkateleipon\). Same verb and tense used of Demas above (verse 10|), "But all were forsaking me" (one by one) or, if aorist \egkatelipon\, "all at once left me." {May it not be laid to their account} (\mˆ autois logistheiˆ\). First aorist passive optative in future wish with negative \mˆ\. Common Pauline verb \logizomai\ (1Corinthians:13:5; strkjv@Romans:4:3,5|).

rwp@2Timothy:4:17 @{But the Lord stood by me} (\ho de kurios moi parestˆ\). Second aorist active of \paristˆmi\ (intransitive use), "took his stand by my side." See strkjv@Romans:16:2|. Clearly Jesus appeared to Paul now at this crisis and climax as he had done so many times before. {Strengthened me} (\enedunam“sen me\). "Poured power into me." See strkjv@Phillipians:4:13|. {That through me the message might be fully proclaimed} (\hina di' emou to kˆrugma plˆrophorˆthˆi\). Final clause with \hina\ and first aorist passive subjunctive of \plˆrophore“\ (see verse 5|). Either to the rulers in Rome now or, if the first imprisonment, by his release and going to Spain. {And that all the Gentiles might hear} (\kai akous“sin panta ta ethnˆ\). Continuation of the purpose with the aorist active subjunctive of \akou“\. {I was delivered out of the mouth of the lion} (\erusthˆn ek stomatos leontos\). First aorist passive indicative of \ruomai\ (1Thessalonians:1:10|). A proverb, but not certain what the application is whether to Nero or to Satan (1Thessalonians:2:18|) or to the lion in the arena where Paul could not be sent because a Roman citizen.

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} (\t“i agapˆt“i\). 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 ergasˆi\). Indefinite relative with modal \ean\ (=\an\) and the first aorist middle subjunctive of \ergazomai\. See strkjv@Colossians:3:23| for both \poie“\ and \ergazomai\ in the same sentence. {And strangers withal} (\kai touto xenous\). "And that too" (accusative of general reference as in strkjv@1Corinthians:6:6; strkjv@Phillipians:1:28; strkjv@Ephesians:2:8|). This praise of hospitality (Romans:12:13; strkjv@1Peter:4:9; strkjv@1Timothy:3:2; strkjv@5:10; strkjv@Titus:1:8; strkjv@Hebrews:13:2|) shows that in strkjv@2John:1:10| John has a peculiar case in mind.

rwp@3John:1:8 @{Ought} (\opheilomen\). See for this word strkjv@1John:2:6; strkjv@3:16; strkjv@4:11|. {To welcome} (\hupolambanein\). Present active infinitive (habit of welcoming) of \hupolamban“\, old word, to take up under, to carry off (Acts:1:9|), to reply (Luke:10:30|), to suppose (Acts:2:15|), only here in N.T. in this sense of receiving hospitably or to take under one's protection like \hupodechomai\ (Luke:10:38|). {Such} (\tous toioutous\). "The such" according to the Greek idiom (1Corinthians:16:16,18|). {That we may be} (\hina gin“metha\). Purpose clause with \hina\ and the present middle subjunctive of \ginomai\, "that we may keep on becoming." {Fellow-workers} (\sunergoi\). Old compound (\sun, ergon\). {With the truth} (\tˆi alˆtheiƒi\). Songs:associative instrumental case with \sun\ in \sunergoi\, but it is not certain that this is the idea, though \sunerge“\ is so used with \ergois\ in strkjv@James:2:22|. \Sunergos\ itself occurs with the genitive of the person as in \theou sunergoi\ (1Corinthians:3:9|) or with genitive of the thing \tˆs charƒs\ (1Corinthians:3:9|). Songs:then here the meaning may be either "co-workers with such brethren for the truth" (dative of advantage) or "co-workers with the truth" (associative instrumental case).

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

rwp@Info_Acts @ THE DATE There are three views about the date of the Acts. Baur and his Tubingen School held the second century to be the date of this late pamphlet as they termed it after the fashion of the Clementine Homilies. But that view is now practically abandoned save by the few who still strangely oppose the Lukan authorship. Probably the majority of those who accept the Lukan authorship place it in the latter part of the first century for two reasons. One is that the Gospel according to Luke is dated by them after the destruction of Jerusalem because of the prophecy by Jesus of the encompassing of the city by armies. Predictive prophecy that would be and so it is considered a prophecy _post eventum_. The other reason is the alleged use of the _Antiquities_ of Josephus by Luke. Josephus finished this work A.D. 93 so that, if Luke did use it, he must have written the Acts after that date. Usually this argument is made to show that Luke could not have written it at all, but some hold that he may have lived to an age that would allow it. But it cannot be assumed that Luke used Josephus because of his mention of Theudas and Judas the Galilean. They differ so widely (Acts:5:36f|. and Josephus, _Ant_. XX. v, 1, 2) that Von Dobschutz (_Dictionary of the Apostolic Church_, art. Josephus) argues that the two accounts are entirely independent of each other. Songs:Luke (Luke:13:1f.|) alludes to a Galilean revolt not mentioned by Josephus and Josephus records three revolts under Pilate not referred to by Luke. A comparison of the accounts of the death of Agrippa I in strkjv@Acts:12:20-23| and _Ant_. XIX. viii, 2 redounds to the credit of Luke. The Josephus phase of the argument may be brushed to one side. The third view, held by Harnack and adopted here, is that Luke wrote the Acts while with Paul in Rome and finished the book before Paul's release, that is by A.D. 63. This is the obvious and natural way to take the language of Luke at the close of Acts. Events had gone no farther and so he ends the narrative right there. It is argued against this that Luke contemplated a third volume and for this reason closed with the arrival of Paul in Rome. But the use of \pr“ton\ (first) in strkjv@Acts:1:1| is a common _Koin‚_ idiom and does not imply three volumes any more than first and second stories with us means that the house has three. Of course this date for the Acts puts the date of the Gospel further back either in Caesarea (57 to 59) or in Rome (60 to 62). And that means that Mark's Gospel is still earlier since Luke used it for his Gospel and the Logia (Q) earlier still. But all these dates are probable in the light of all the known facts.

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

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

rwp@Acts:2:41 @{They then} (\Hoi men oun\). A common phrase in Acts either without antithesis as in strkjv@1:6; strkjv@5:41; strkjv@8:4,25; strkjv@9:31; strkjv@11:19; strkjv@16:5|; or with it as here, strkjv@8:25; strkjv@13:4; strkjv@14:3; strkjv@17:17; strkjv@23:31; strkjv@25:4|. \Oun\ connects with what precedes as the result of Peter's sermon while \men\ points forward to what is to follow. {Were baptized} (\ebaptisthˆsan\). First aorist passive indicative, constative aorist. Note that only those who had already received the word and were converted were baptized. {There were added} (\prosetethˆsan\). First aorist passive indicative of \prostithˆmi\, old verb to add, to join to. Luke means that the 3,000 were added to the 120 already enlisted. It is not stated they were all baptized by Peter or the twelve or all on the same day, though that is the natural implication of the language. The numerous pools in Jerusalem afforded ample opportunity for such wholesale baptizing and Hackett notes that the habit of orientals would place no obstacle in the way of the use of the public reservoirs. Furneaux warns us that all the 3,000 may not have been genuine converts and that many of them were pilgrims at the passover who returned home. {Souls} (\psuchai\). Persons as in verse 43|.

rwp@Acts:4:5 @{Rulers and elders and scribes} (\tous archontas kai tous presbuterous kai tous grammateis\). The three classes composing the Sanhedrin (rulers=chief priests who were Sadducees, the scribes usually Pharisees, the elders not in either class: 24 priests, 24 elders, 22 scribes). {Were gathered together} (\sunachthˆnai\). First aorist passive infinitive of \sunag“\ with accusative of general reference and the subject of \egeneto\.

rwp@Acts:4:11 @{Of you the builders} (\huph' hum“n t“n oikodom“n\). The experts, the architects, had rejected Jesus for their building (Psalms:118:22|) as Jesus himself had pointed out (Matthew:21:42; strkjv@Luke:21:17|). This very Rejected Stone God had made the head of the corner (either the highest corner stone right under the roof or the corner stone under the building, strkjv@Isaiah:28:16|) as Jesus showed, as Peter here declares and repeats later (1Peter:2:6f.|).

rwp@Acts:4:30 @{While thou stretchest forth thy hand} (\en t“i tˆn cheira ekteinein se\). Luke's favourite idiom, "In the stretching out (articular present active infinitive) the hand as to thee" (accusative of general reference), the second allusion to God's "hand" in this prayer (verse 28|). {To heal} (\eis iasin\). For healing. See verse 22|. {And that signs and wonders may be done} (\kai sˆmeia kai terata ginesthai\). Either to be taken as in the same construction as \ekteinein\ with \en t“i\ as Revised Version has it here or to be treated as subordinate purpose to \en t“i ekteinein\ (as Knowling, Page, Wendt, Hackett). The latter most likely true. They ask for a visible sign or proof that God has heard this prayer for courage to be faithful even unto death.

rwp@Acts:5:34 @{Gamaliel} (\Gamaliˆl\). The grandson of Hillel, teacher of Paul (Acts:22:3|), later president of the Sanhedrin, and the first of the seven rabbis termed "Rabban." It is held by some that he was one of the doctors who heard the Boy Jesus in the temple (Luke:2:47|) and that he was a secret disciple like Joseph of Arimathea and Nicodemus, but there is no evidence of either position. Besides, he appears here as a loyal Pharisee and "a doctor of the law" (\nomodidaskalos\). This word appears already in strkjv@Luke:5:17| of the Pharisaic doctors bent on criticizing Jesus, which see. Paul uses it of Judaizing Christians (1Timothy:1:7|). Like other great rabbis he had a great saying: "Procure thyself a teacher, avoid being in doubt; and do not accustom thyself to give tithes by guess." He was a man of judicial temper and not prone to go off at a tangent, though his brilliant young pupil Saul went to the limit about Stephen without any restraint on the part of Gamaliel so far as the record goes. Gamaliel champions the cause of the apostles as a Pharisee to score a point against the Sadducees. He acts as a theological opportunist, not as a disciple of Christ. He felt that a temporizing policy was best. There are difficulties in this speech of Gamaliel and it is not clear how Luke obtained the data for the address. It is, of course, possible that Saul was present and made notes of it for Luke afterwards. {Had in honour of all the people} (\timios panti t“i la“i\). Ethical dative. \Timios\ from \timˆ\, old word meaning precious, dear. {The men} (\tous anthr“pous\). Correct text as in verse 35|, not "the apostles" as Textus Receptus.

rwp@Acts:5:36 @{Theudas} (\Theudas\). Luke represents Gamaliel here about A.D. 35 as speaking of a man who led a revolt before that of Judas the Galilean in connection with the enrolment under Quirinius (Cyrenius) in A.D. 6. But Josephus (_Ant_. XX. 5, 1) tells of a Theudas who led a similar insurrection in the reign of Claudius about A.D. 44 or 45. Josephus (_Ant_. XVIII. 1, 6; XX. 5, 2; _War_ ii. 8, 1 and 17, 8) also describes Judas the Galilean or Gaulonite and places him about A.D. 6. It is not certain that Josephus and Luke (Gamaliel) refer to the same Theudas as the name is an abbreviation of Theodosus, a common name. "Josephus gives an account of four men named Simon who followed each other within forty years, and of three named Judas within ten years, who were all instigators of rebellion" (Hackett). If the same Theudas is meant, then either Josephus or Luke (Gamaliel) has the wrong historical order. In that case one will credit Luke or Josephus according to his estimate of the two as reliable historians. {To be somebody} (\einai tina\). Indirect assertion with the infinitive and the accusative of general reference (\heauton\) and \tina\, predicate accusative. \Tina\ could be "anybody" or "somebody" according to context, clearly "somebody" of importance here. {Joined themselves} (\proseklithˆ\). Correct text and not \prosekollˆthˆ\ (Textus Receptus). First aorist passive indicative of \prosklin“\, old verb to lean towards, to incline towards. Here only in the N.T. {Was slain} (\anˆirethˆ\). First aorist passive of \anaire“\ (cf. verse 33|). {Obeyed} (\epeithonto\). Imperfect middle, kept on obeying. {Were dispersed} (\dieluthˆsan\). First aorist passive indicative (effective aorist) of \dialu“\, old verb to dissolve, to go to pieces. Here only in the N.T.

rwp@Acts:6:2 @{The multitude} (\to plˆthos\). The whole church, not just the 120. {Fit} (\areston\). Pleasing, verbal adjective from \aresk“\, to please, old word, but in the N.T. only here and strkjv@Acts:12:3; strkjv@John:8:29; strkjv@1John:3:22|. _Non placet_. {Should forsake} (\kataleipsantas\). Late first aorist active participle for usual second aorist \katalipontas\ from \kataleip“\, to leave behind. {Serve tables} (\diakonein trapezais\). Present active infinitive of \diakone“\ from \diakonos\ (\dia\ and \konis\, dust), to raise a dust in a hurry, to serve, to minister either at table (John:12:20|), or other service (John:12:25f.|), to serve as deacon (1Timothy:3:10,13|). "Tables" here hardly means money-tables as in strkjv@John:2:15|, but rather the tables used in the common daily distribution of the food (possibly including the love-feasts, strkjv@Acts:2:43-47|). This word is the same root as \diakonia\ (ministration) in verse 1| and \diakonos\ (deacon) in strkjv@Phillipians:1:1; strkjv@1Timothy:3:8-13|. It is more frequently used in the N.T. of ministers (preachers) than of deacons, but it is quite possible, even probable, that the office of deacon as separate from bishop or elder grew out of this incident in strkjv@Acts:6:1-7|. Furneaux is clear that these "seven" are not to be identified with the later "deacons" but why he does not make clear.

rwp@Acts:7:19 @{Dealt subtilly} (\katasophisamenos\). First aorist middle participle of \katasophizomai\, late compound (\kata\ and \sophiz“\, old verb, to make wise, to become wise, then to play the sophist), perfective use of \kata\. In the LXX, but here only in the N.T. To use fraud, craft, deceit. {That they should cast out their babes} (\tou poiein ta brephˆ ektheta\). \Tou poiein\ (genitive of the articular present infinitive) can be either design or result. The Revised Version here takes it as purpose while the Authorized as result. In either case Pharaoh required the Israelites to expose their children to death, a possible practice done voluntarily in heathen China and by heathen in so-called Christian lands. But the Israelites fought against such an iniquity. The word \ektheta\ (exposed, cast out) is a verbal adjective from \ektithˆmi\. It is an old word, but here only in the N.T. and not in the LXX. {To the end they might not live} (\eis to mˆ z“ogoneisthai\). Purpose with \eis\ and the articular infinitive (present middle). This compound verb is from \z“ogonos\ (from \z“os\, alive, and \gen“\, to bear) and is used by late writers and the LXX. It is three times in the N.T. (here, strkjv@Luke:17:33; strkjv@1Timothy:6:13|) in the sense to preserve alive.

rwp@Acts:8:23 @{That thou art} (\se onta\). Participle in indirect discourse after \hor“\ (I see). {In the gall of bitterness} (\eis cholˆn pikrias\). Old word from \cholas\ either from \che“\, to pour, or \chloˆ\, yellowish green, bile or gall. In the N.T. only in strkjv@Matthew:27:34| and here. In LXX in sense of wormwood as well as bile. See strkjv@Deuteronomy:29:18; strkjv@32:32; strkjv@Lamentations:3:15; strkjv@Job:16:14|. "Gall and bitterness" in strkjv@Deuteronomy:29:18|. Here the gall is described by the genitive \pikrias\ as consisting in "bitterness." In strkjv@Hebrews:12:15| "a root of bitterness," a bitter root. This word \pikria\ in the N.T. only here and strkjv@Hebrews:12:15; strkjv@Romans:3:14; strkjv@Ephesians:4:31|. The "bond of iniquity" (\sundesmon adikias\) is from strkjv@Isaiah:58:6|. Paul uses this word of peace (Ephesians:4:3|), of love (Colossians:3:14|), of the body (Colossians:2:19|). Peter describes Simon's offer as poison and a chain.

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

rwp@Acts:10:18 @{Called} (\ph“nˆsantes\). In a loud voice that those inside the house might hear. {Asked} (\epunthanonto\). Imperfect middle of \punthanomai\, old verb to make inquiry especially with an indirect question as here. Kept on inquiring. Westcott and Hort follow B C here and read \eputhonto\ (second aorist middle, effective aorist). Either makes sense, though the imperfect is more picturesque. {Were lodging} (\xenizetai\). Present middle indicative retained in indirect question. See on verse ¯6| for the verb.

rwp@Acts:11:28 @{Signified} (\esˆmainen\). Imperfect active in Westcott and Hort, but aorist active \esˆmƒnen\ in the margin. The verb is an old one from \sˆma\ (\sˆmeion\) a sign (cf. the symbolic sign in strkjv@21:11|). Here Agabus (also in strkjv@21:10|) does predict a famine through the Holy Spirit. {Should be} (\mellein esesthai\). \Mell“\ occurs either with the present infinitive (16:27|), the aorist infinitive (12:6|), or the future as here and strkjv@24:15; strkjv@27:10|. {Over all the world} (\eph' holˆn tˆn oikoumenˆn\). Over all the inhabited earth (\gˆn\, understood). Probably a common hyperbole for the Roman empire as in strkjv@Luke:2:1|. Josephus (_Ant_. VIII. 13, 4) appears to restrict it to Palestine. {In the days of Claudius} (\epi Klaudiou\). He was Roman Emperor A.D. 41-44. The Roman writers (Suetonius, Dio Cassius, Tacitus) all tell of dearths (_assiduae sterilitates_) during the brief reign of Claudius who was preceded by Caligula and followed by Nero.

rwp@Acts:12:1 @{About that time} (\kat' ekeinon ton kairon\). Same phrase in strkjv@Romans:9:9|. That is, the early part of A.D. 44 since that is the date of Herod's death. As already suggested, Barnabas and Saul came down from Antioch to Jerusalem after the persecution by Herod at the end of 44 or the beginning of 45. {Herod the king} (\Hˆr“idˆs ho basileus\). Accurate title at this particular time. Herod Agrippa I, grandson of Herod the Great, was King of Palestine A.D. 42 to 44; only for these three years was a Herod king over Palestine since the death of Herod the Great and never afterwards. Archelaus never actually became king though he had the popular title at first (Matthew:2:22|). {Put forth his hands} (\epebalen tas cheiras\). Second aorist active indicative of \epiball“\, old verb, to cast upon or against. The same idiom with \tas cheiras\ (the hands, common Greek idiom with article rather than possessive pronoun) in strkjv@4:3; strkjv@5:18|. {To afflict} (\kak“sai\). First aorist active infinitive of \kako“\, old word to do harm or evil to (\kakos\), already in strkjv@7:6,19|. Outside of Acts in the N.T. only strkjv@1Peter:5:13|. Infinitive of purpose. Probably the first who were afflicted were scourged or imprisoned, not put to death. It had been eight years or more since the persecution over the death of Stephen ceased with the conversion of Saul. But the disciples were not popular in Jerusalem with either Sadducees or Pharisees. The overtures to the Gentiles in Caesarea and Antioch may have stirred up the Pharisees afresh (cf. strkjv@6:14|). Herod Agrippa I was an Idumean through his grandfather Herod the Great and a grandson of Mariamne the Maccabean princess. He was a favourite of Caligula the Roman Emperor and was anxious to placate his Jewish subjects while retaining the favour of the Romans. Songs:he built theatres and held games for the Romans and Greeks and slew the Christians to please the Jews. Josephus (_Ant_. XIX. 7, 3) calls him a pleasant vain man scrupulously observing Jewish rites. Here we have for the first time political power (after Pilate) used against the disciples.

rwp@Acts:12:9 @{Wist not} (\ouk ˆidei\). Past perfect of \oida\ used as imperfect, did not know. {Followed} (\ˆkolouthei\). Imperfect active, kept on following as the angel had directed (verse 8|). That it was true (\hoti alˆthes estin\). Indirect assertion and so present tense retained. Note "true" (\alˆthes\) in the sense of reality or actuality. {Which was done} (\to ginomenon\). Present middle participle, that which was happening. {Thought he saw a vision} (\edokei horama blepein\). Imperfect active, kept on thinking, puzzled as he was. \Blepein\ is the infinitive in indirect assertion without the pronoun (he) expressed which could be either nominative in apposition with the subject as in strkjv@Romans:1:22| or accusative of general reference as in strkjv@Acts:5:36; strkjv@8:9| (Robertson, _Grammar_, pp. 1036-40). Peter had had a vision in Joppa (10:10|) which Luke describes as an "ecstasy," but here is objective fact, at least Luke thought so and makes that distinction. Peter will soon know whether he is still in the cell or not as we find out that a dream is only a dream when we wake up.

rwp@Acts:13:3 @{When they had fasted} (\nˆsteusantes\). Either finishing the same fast in verse 2| or another one (Hackett), but clearly a voluntary fast. {Laid their hands upon them} (\epithentes tas cheiras autois\). Second aorist active participle of \epitithˆmi\. Not ordination to the ministry, but a solemn consecration to the great missionary task to which the Holy Spirit had called them. Whether the whole church took part in this ceremony is not clear, though in strkjv@15:40| "the brethren" did commend Paul and Silas. Perhaps some of them here acted for the whole church, all of whom approved the enterprise. But Paul makes it plain in strkjv@Phillipians:4:15| that the church in Antioch did not make financial contribution to the campaign, but only goodwill. But that was more than the church at Jerusalem would have done as a whole since Peter had been arraigned there for his activities in Caesarea (Acts:11:1-18|). Clearly Barnabas and Saul had to finance the tour themselves. It was Philippi that first gave money to Paul's campaigns. There were still heathen enough in Antioch, but the church approved the going of Barnabas and Saul, their very best.

rwp@Acts:13:36 @{His own generation} (\idiƒi geneƒi\). Either locative case, "in his own generation" or dative object of \hupˆretˆsas\ (served). {The counsel of God} (\tˆi tou theou boulˆi\). Songs:here, either the dative, the object of \hupˆretˆsas\ if \geneƒi\ is locative, or the instrumental case "by the counsel of God" which again may be construed either with \hupˆretˆsas\ (having served) or after \ekoimˆthˆ\ (fell on sleep). Either of the three ways is grammatical and makes good sense. \Koimaomai\ for death we have already had (Acts:7:60|). Songs:Jesus (John:11:11|) and Paul (1Corinthians:15:6,51|). {Was laid} (\prosetethˆ\). Was added unto (first aorist passive indicative of \prostithˆmi\). See the verb in strkjv@2:47; strkjv@5:14|. This figure for death probably arose from the custom of burying families together (Genesis:15:15; strkjv@Judges:2:10|). {Saw corruption} (\eiden diaphthoran\). As Jesus did not (Acts:2:31|) as he shows in verse 37|.

rwp@Acts:13:43 @{When the synagogue broke up} (\lutheisˆs tˆs sunag“gˆs\). Genitive absolute of first aorist passive participle of \lu“\. Apparently Paul and Barnabas had gone out before the synagogue was formally dismissed. {Of the devout proselytes} (\t“n sebomen“n prosˆlut“n\). Of the worshipping proselytes described in verses 16,25| as "those who fear God" (cf. strkjv@16:14|) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word \prosˆlutoi\ (\pros, ˆlutos\ verbal from \erchomai\, a new-comer) means usually those who had become circumcised (proselytes of righteousness). Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in strkjv@Matthew:23:15; strkjv@Acts:2:10; strkjv@6:5; strkjv@13:43|. Many (both Jews and proselytes) followed (\ˆkolouthˆsan\, ingressive aorist active indicative of \akolouthe“\) Paul and Barnabas to hear more without waiting till the next Sabbath. Songs:we are to picture Paul and Barnabas speaking (\proslalountes\, late compound, in N.T. only here and strkjv@28:20|) to eager groups. {Urged} (\epeithon\). Imperfect active of \peith“\, either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (18:4; strkjv@19:8,26; strkjv@26:28; strkjv@28:23; strkjv@2Corinthians:5:11; strkjv@Galatians:1:10|). These Jews "were beginning to understand for the first time the true meaning of their national history" (Furneaux), "the grace of God" to them.

rwp@Acts:14:9 @{The same} (\houtos\). Just "this one." {Heard} (\ˆkouen\). Imperfect active, was listening to Paul speaking (\lalountos\). Either at the gate or in the market place (17:17|) Paul was preaching to such as would listen or could understand his Greek (_Koin‚_). Ramsay (_St. Paul the Traveller_, pp. 114, 116) thinks that the cripple was a proselyte. At any rate he may have heard of the miracles wrought at Iconium (verse 3|) and Paul may have spoken of the work of healing wrought by Jesus. This man was "no mendicant pretender," for his history was known from his birth. {Fastening his eyes upon him} (\atenisas aut“i\). Just as in strkjv@13:9| of Paul and strkjv@1:10| which see. Paul saw a new hope in the man's eyes and face. {He had faith} (\echei pistin\). Present active indicative retained in indirect discourse. {To be made whole} (\tou s“thˆnai\). Genitive of articular first aorist passive infinitive (purpose and result combined) of \s“z“\, to make sound and also to save. Here clearly to make whole or well as in strkjv@Luke:7:50| (cf. strkjv@Acts:3:16; strkjv@4:10|).

rwp@Acts:15:10 @{Why tempt ye God?} (\ti peirazete ton theon;\). By implying that God had made a mistake this time, though right about Cornelius. It is a home-thrust. They were refusing to follow the guidance of God like the Israelites at Massah and Meribah (Exodus:17:7; strkjv@Deuteronomy:6:16; strkjv@1Corinthians:10:9|). {That ye should put} (\epitheinai\). Second aorist active infinitive of \epitithˆmi\, epexegetic, explaining the tempting. {A yoke upon the neck} (\zugon epi ton trachˆlon\). Familiar image of oxen with yokes upon the necks. Paul's very image for the yoke of bondage of the Mosaic law in strkjv@Galatians:5:1|. It had probably been used in the private interview. Cf. the words of Jesus about the Pharisees (Matthew:23:4|) and how easy and light his own yoke is (Matthew:11:30|). {Were able to bear} (\ischusamen bastasai\). Neither our fathers nor we had strength (\ischu“\) to carry this yoke which the Judaizers wish to put on the necks of the Gentiles. Peter speaks as the spiritual emancipator. He had been slow to see the meaning of God's dealings with him at Joppa and Caesarea, but he has seen clearly by now. He takes his stand boldly with Paul and Barnabas for Gentile freedom.

rwp@Acts:16:6 @{The region of Phrygia and Galatia} (\tˆn Phrugian kai Galatikˆn ch“ran\). 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" (\Galatikˆn\) 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 \k“luthentes\ ("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 \k“lu“\, 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 \k“luthentes\ 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:16:8 @{Passing by Mysia} (\parelthontes tˆn Musian\). Literally, passing alongside or skirting Mysia, neglecting it without preaching there. Strictly they passed through part of it to reach Troas. {To Troas} (\eis Troiada\). This city, named Alexandria Troas after Alexander the Great, was the seaport of Mysia, though a Roman colony and not counted as part of either Asia or Bithynia. New Ilium, on the site of the old Troy, was four miles farther north. It was the place to take ship for Philippi. Twice again Paul will be here (2Corinthians:2:12; strkjv@Acts:20:6|).

rwp@Acts:16:9 @{A vision} (\horama\). Old word, eleven times in Acts, once in strkjv@Matthew:17:9|. Twice Paul had been hindered by the Holy Spirit from going where he wanted to go. Most men would have gone back home with such rebuffs, but not so Paul. Now the call is positive and not negative, to go "far hence to the Gentiles" (22:21|). He had little dreamed of such a call when he left Antioch. Paul's frequent visions always came at real crises in his life. {A man of Macedonia} (\anˆr Maked“n\). Ramsay follows Renan in the view that this was Luke with whom Paul had conversed about conditions in Macedonia. Verse 10| makes it plain that Luke was now in the party, but when he joined them we do not know. Some hold that Luke lived at Antioch in Syria and came on with Paul and Silas, others that he joined them later in Galatia, others that he appeared now either as Paul's physician or new convert. Ramsay thinks that Philippi was his home at this time. But, whatever is true about Luke, the narrative must not be robbed of its supernatural aspect (10:10; strkjv@22:17|). {Was standing} (\ˆn hest“s\). Second perfect active participle of \histˆmi\, intransitive, periphrastic imperfect. Vivid picture. {Help us} (\boˆthˆson hˆmin\). Ingressive first aorist active imperative of \boˆthe“\ (\boˆ, the“\), to run at a cry, to help. The man uses the plural for all including himself. It was the cry of Europe for Christ.

rwp@Acts:16:13 @{By a river side} (\para potamon\). The little river Gangites (or Gargites) was one mile west of the town. Philippi as a military outpost had few Jews. There was evidently no synagogue inside the city, but "without the gates" (\ex“ tˆs pulˆs\) they had noticed an enclosure "where we supposed" (\hou enomizomen\, correct text, imperfect active), probably as they came into the city, "was a place of prayer" (\proscuchˆn einai\). Infinitive with accusative of general reference in indirect discourse. \Proseuchˆ\ is common in the LXX and the N.T. for the act of prayer as in strkjv@Acts:2:42| then for a place of prayer either a synagogue (III Macc. strkjv@7:20) or more often an open air enclosure near the sea or a river where there was water for ceremonial ablutions. The word occurs also in heathen writers for a place of prayer (Schurer, _Jewish People_, Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann (_Bible Studies_, p. 222) quotes an Egyptian inscription of the third century B.C. with this sense of the word and one from Panticapaeum on the Black Sea of the first century A.D. (_Light from the Ancient East_, p. 102). Juvenal (III. 296) has a sneering reference to the Jewish \proseucha\. Josephus (_Ant_. XIV. 10, 23) quotes a decree of Halicarnassus which allowed the Jews "to make their prayers (\proseuchas\) on the seashore according to the custom of their fathers." There was a synagogue in Thessalonica, but apparently none in Amphipolis and Apollonia (Acts:17:1|). The rule of the rabbis required ten men to constitute a synagogue, but here were gathered only a group of women at the hour of prayer. In pioneer days in this country it was a common thing to preach under bush arbours in the open air. John Wesley and George Whitfield were great open air preachers. Paul did not have an inspiring beginning for his work in Europe, but he took hold where he could. The conjecture was correct. It was a place of prayer, but only a bunch of women had come together (\tais sunelthousais gunaixin\), excuse enough for not preaching to some preachers, but not to Paul and his party. The "man of Macedonia" turned out to be a group of women (Furneaux). Macedonian inscriptions show greater freedom for women in Macedonia than elsewhere at this time and confirm Luke's story of the activities of women in Philippi, Thessalonica, Berea. {We sat down and spake} (\kathisantes elaloumen\). Having taken our seats (aorist active participle of \kathiz“\) we began to speak or preach (inchoative imperfect of \lale“\, often used for preaching). Sitting was the Jewish attitude for public speaking. It was not mere conversation, but more likely conversational preaching of an historical and expository character. Luke's use of the first person plural implies that each of the four (Paul, Silas, Timothy, Luke) preached in turn, with Paul as chief speaker.

rwp@Acts:17:16 @{Now while Paul waited for them in Athens} (\En de tais Athˆnais ekdechomenou autous tou Paulou\). Genitive absolute with present middle participle of \ekdechomai\, old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1Thessalonians:3:1,6|) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts:18:5; strkjv@2Corinthians:11:8f.|). Before they came and after they left, Paul felt lonely in Athens (1Thessalonians:3:1|), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla B.C. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and A.D. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about A.D. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul's original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. {Was provoked} (\par“xuneto\). Imperfect passive of \paroxun“\, old verb to sharpen, to stimulate, to irritate (from \para, oxus\), from \paroxusmos\ (Acts:15:39|), common in old Greek, but in N.T. only here and strkjv@1Corinthians:13:5|. It was a continual challenge to Paul's spirit when he beheld (\the“rountos\, genitive of present participle agreeing with \autou\ (his), though late MSS. have locative \the“rounti\ agreeing with \en aut“i\). {The city full of idols} (\kateid“lon ousan tˆn polin\). Note the participle \ousan\ not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective \kateid“lon\ (perfective use of \kata\ and \eid“lon\ is found nowhere else, but it is formed after the analogy of \katampelos, katadendron\), full of idols. Xenophon (_de Republ. Ath_.) calls the city \holˆ bomos, holˆ thuma theois kai anathˆma\ (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art's sake. The idolatry and sensualism of it all glared at him (Romans:1:18-32|). Renan ridicules Paul's ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora.

rwp@Acts:17:17 @{Songs:he reasoned} (\dielegeto men oun\). Accordingly therefore, with his spirit stirred by the proof of idolatry. Imperfect middle of \dialeg“\, same verb used in verse 2| which see. First he reasoned in the synagogue at the services to the Jews and the God-fearers, then daily in the agora or marketplace (southwest of the Acropolis, between it and the Areopagus and the Pnyx) to the chance-comers, "them that met him" (\pros tous paratugchanontas\). Simultaneously with the synagogue preaching at other hours Paul took his stand like Socrates before him and engaged in conversation with (\pros\) those who happened by. This old verb, \paratugchan“\, occurs here alone in the N.T. and accurately pictures the life in the agora. The listeners to Paul in the agora would be more casual than those who stop for street preaching, a Salvation Army meeting, a harangue from a box in Hyde Park. It was a slim chance either in synagogue or in agora, but Paul could not remain still with all the reeking idolatry around him. The boundaries of the agora varied, but there was always the \Poikilˆ Stoa\ (the Painted Porch), over against the Acropolis on the west. In this \Stoa\ (Porch) Zeno and other philosophers and rhetoricians held forth from time to time. Paul may have stood near this spot.

rwp@Acts:17:22 @{Stood in the midst of the Areopagus} (\statheis en mes“i tou Areiou Pagou\). First aorist passive of \histˆmi\ used of Peter in strkjv@2:14|. Majestic figure whether on Mars Hill or in the Stoa Basilica before the Areopagus Court. There would be a crowd of spectators and philosophers in either case and Paul seized the opportunity to preach Christ to this strange audience as he did in Caesarea before Herod Agrippa and the crowd of prominent people gathered by Festus for the entertainment. Paul does not speak as a man on trial, but as one trying to get a hearing for the gospel of Christ. {Somewhat superstitious} (\h“s deisidaimonesterous\). The Authorized Version has "too superstitious," the American Standard "very religious." \Deisidaim“n\ is a neutral word (from \deid“\, to fear, and \daim“n\, deity). The Greeks used it either in the good sense of pious or religious or the bad sense of superstitious. Thayer suggests that Paul uses it "with kindly ambiguity." Page thinks that Luke uses the word to represent the religious feeling of the Athenians (_religiosus_) which bordered on superstition. The Vulgate has _superstitiosiores_. In strkjv@25:19| Festus uses the term \deisidaimonia\ for "religion." It seems unlikely that Paul should give this audience a slap in the face at the very start. The way one takes this adjective here colours Paul's whole speech before the Council of Areopagus. The comparative here as in verse 21| means more religions than usual (Robertson, _Grammar_, pp. 664f.), the object of the comparison not being expressed. The Athenians had a tremendous reputation for their devotion to religion, "full of idols" (verse 16|).

rwp@Galatians:3:28 @{There can be neither} (\ouk eni\). Not a shortened form of \enesti\, but the old lengthened form of \en\ with recessive accent. Songs:\ouk eni\ means "there is not" rather than "there cannot be," a statement of a fact rather than a possibility, as Burton rightly shows against Lightfoot. {One man} (\heis\). No word for "man" in the Greek, and yet \heis\ is masculine, not neuter \hen\. "One moral personality" (Vincent). The point is that "in Christ Jesus" race or national distinctions ("neither Jew nor Greek") do not exist, class differences ("neither bond nor free," no proletarianism and no capitalism) vanish, sex rivalry ("no male and female") disappears. This radical statement marks out the path along which Christianity was to come in the sphere (\en\) and spirit and power of Christ. Candour compels one to confess that this goal has not yet been fully attained. But we are on the road and there is no hope on any way than on "the Jesus Road."

rwp@Galatians:4:2 @{Under guardians} (\hupo epitropous\). Old word from \epitrep“\, to commit, to intrust. Songs:either an overseer (Matthew:20:8|) or one in charge of children as here. It is common as the guardian of an orphan minor. Frequent in the papyri as guardian of minors. {Stewards} (\oikonomous\). Old word for manager of a household whether freeborn or slave. See strkjv@Luke:12:42; strkjv@1Corinthians:4:2|. Papyri show it as manager of an estate and also as treasurer like strkjv@Romans:16:23|. No example is known where this word is used of one in charge of a minor and no other where both occur together. {Until the time appointed of the father} (\achri tˆs prothesmias tou patros\). Supply \hˆmeras\ (day), for \prothesmios\ is an old adjective "appointed beforehand" (\pro, thesmos\, from \tithˆmi\). Under Roman law the _tutor_ had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul's illustration at all.

rwp@Galatians:4:14 @{A temptation to you in my flesh} (\ton peirasmon hum“n en tˆi sarki mou\). "Your temptation (or trial) in my flesh." Peirasmon can be either as we see in strkjv@James:1:2,12ff|. If trial here, it was a severe one. {Nor rejected} (\oude exeptusate\). First aorist active indicative of \ekptu“\, old word to spit out (Homer), to spurn, to loathe. Here only in N.T. Clemen (_Primitive Christianity_, p. 342) thinks it should be taken literally here since people spat out as a prophylactic custom at the sight of invalids especially epileptics. But Plutarch uses it of mere rejection. {As an angel of God} (\h“s aggelon theou\), {as Christ Jesus} (\h“s Christon Iˆsoun\). In spite of his illness and repulsive appearance, whatever it was. Not a mere "messenger" of God, but a very angel, even as Christ Jesus. We know that at Lystra Paul was at first welcomed as Hermes the god of oratory (Acts:14:12f.|). But that narrative hardly applies to these words, for they turned against Paul and Barnabas then and there at the instigation of Jews from Antioch in Pisidia and Iconium.

rwp@Galatians:4:28 @{Now we} (\hˆmeis de\). Some MSS. have \humeis de\ (now ye). In either case Paul means that Christians (Jews and Gentiles) are children of the promise as Isaac was (\kata Isaak\, after the manner of Isaac).

rwp@Galatians:5:6 @{Availeth anything} (\ischuei ti\). Old word to have strength (\isch–s\). See on ¯Matthew:5:13|. Neither Jew nor Greek has any recommendation in his state. See strkjv@3:28|. All stand on a level in Christ. {Faith working through love} (\pistis di' agapˆs energoumenˆ\). Middle voice of \energe“\ and "through love," "the moral dynamic" (Burton) of Paul's conception of freedom from law.

rwp@Galatians:6:7 @{Be not deceived} (\mˆ planƒsthe\). Present passive imperative with \mˆ\, "stop being led astray" (\plana“\, common verb to wander, to lead astray as in strkjv@Matthew:24:4f.|). {God is not mocked} (\ou muktˆrizetai\). This rare verb (common in LXX) occurs in Lysias. It comes from \muktˆr\ (nose) and means to turn the nose up at one. That is done towards God, but never without punishment, Paul means to say. In particular, he means "an evasion of his laws which men think to accomplish, but, in fact, cannot" (Burton). {Whatsoever a man soweth} (\ho ean speirˆi anthr“pos\). Indefinite relative clause with \ean\ and the active subjunctive (either aorist or present, form same here). One of the most frequent of ancient proverbs (Job:4:8|; Arist., _Rhet_. iii. 3). Already in strkjv@2Corinthians:9:6|. Same point in strkjv@Matthew:7:16; strkjv@Mark:4:26f|. {That} (\touto\). That very thing, not something different. {Reap} (\therisei\). See on ¯Matthew:6:26| for this old verb.

rwp@Hebrews:7:13 @{Belongeth to another tribe} (\phulˆs heteras meteschˆken\). See strkjv@2:14| for \metech“\, perfect active indicative here. A different (\heteras\) tribe. {Hath given attendance at} (\proseschˆken\). Perfect active indicative (watch perfects in Hebrews, not "for" aorists) of \prosech“\, old verb, here with either \noun\ (mind) or self (\heauton\) understood with dative case (\t“i thusiastˆri“i\, the altar, for which word see strkjv@Matthew:5:23; strkjv@Luke:1:11|).

rwp@Hebrews:8:10 @{This} (\hautˆ\). The "new" one of verse 8|. {That I will make} (\hˆn diathˆsomai\). Future middle of \diatithˆmi\, "that I will covenant," cognate accusative (\hˆn\), using the same root in the verb as in \diathˆkˆ\. {I will put} (\didous\). "Giving," present active participle of \did“mi\, to give. {Into their mind} (\eis tˆn dianoian aut“n\). Their intellect, their moral understanding, all the intellect as in Aristotle (Colossians:1:21; strkjv@Ephesians:4:18|). {On their heart} (\epi kardias aut“n\). Either genitive singular or accusative plural. \Kardia\ is the seat of man's personal life (Westcott), the two terms covering the whole of man's inward nature. {A god} (\eis theon\). Note the Hebraistic use of \eis\ in the predicate instead of the usual nominative \theos\ as in "a people" (\eis laon\). This was the ideal of the old covenant (Exodus:6:7|), now at last to be a fact.

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

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

rwp@Hebrews:10:22 @{Let us draw near} (\proserch“metha\). Present middle volitive subjunctive as in strkjv@4:16| with which exhortation the discussion began. There are three exhortations in verses strkjv@22:25| (Let us draw near, \proserch“metha\, let us hold fast, \katech“men\, let us consider one another, \katano“men allˆlous\). Four items are added to this first exhortation. {With a true heart} (\meta alˆthinˆs kardias\). With loyalty and fealty. {In fulness of faith} (\en plˆrophoriƒi piste“s\). See strkjv@6:11| for this very phrase. {Having our hearts sprinkled from an evil conscience} (\rerantismenoi tas kardias apo suneidˆse“s ponˆras\). Perfect passive participle of \rantiz“\ with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (9:18-22|) and the shedding of Christ's blood for the cleansing of our consciences (10:1-4|). Cf. strkjv@1Peter:1:2| for "the sprinkling of the blood of Jesus Christ." {Our body washed with pure water} (\lelousmenoi to s“ma hudati kathar“i\). Perfect passive (or middle) of \lou“\, old verb to bathe, to wash. Accusative also retained if passive. \Hudati\ can be either locative (in) or instrumental (with). See strkjv@Ephesians:5:26; strkjv@Titus:3:5| for the use of \loutron\. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.

rwp@Hebrews:11:1 @{Now faith is} (\estin de pistis\). He has just said that "we are of faith" (10:39|), not of apostasy. Now he proceeds in a chapter of great eloquence and passion to illustrate his point by a recital of the heroes of faith whose example should spur them to like loyalty now. {The assurance of things hoped for} (\elpizomen“n hupostasis\). {Hupostasis} is a very common word from Aristotle on and comes from \huphistˆmi\ (\hupo\, under, \histˆmi\, intransitive), what stands under anything (a building, a contract, a promise). See the philosophical use of it in strkjv@1:3|, the sense of assurance (une assurance certaine, M‚n‚goz) in strkjv@3:14|, that steadiness of mind which holds one firm (2Corinthians:9:4|). It is common in the papyri in business documents as the basis or guarantee of transactions. "And as this is the essential meaning in strkjv@Hebrews:11:1| we venture to suggest the translation 'Faith is the _title-deed_ of things hoped for'" (Moulton and Milligan, _Vocabulary_, etc.). {The proving of things not seen} (\pragmat“n elegchos ou blepomen“n\). The only N.T. example of \elegchos\ (except Textus Receptus in strkjv@2Timothy:3:16| for \elegmon\). Old and common word from \elegch“\ (Matthew:18:15|) for "proof" and then for "conviction." Both uses occur in the papyri and either makes sense here, perhaps "conviction" suiting better though not in the older Greek.

rwp@Hebrews:11:13 @{In faith} (\kata pistin\). Here a break in the routine \pistei\ (by faith), "according to faith," either for literary variety "or to suggest \pistis\ as the sphere and standard of their characters" (Moffatt). {These all} (\houtoi pantes\). Those in verses 9-12| (Abraham, Sarah, Isaac, Jacob). {Not having the promises} (\mˆ komisamenoi tas epaggelias\). First aorist middle participle of \komiz“\, to obtain, as in strkjv@10:36; strkjv@11:39|. And yet the author mentions Abraham (6:15|) as having obtained the promise. He received the promise of the Messiah, but did not live to see the Messiah come as we have done. It is in this sense that we have "better promises." {Greeted them} (\aspasamenoi\). First aorist middle participle of \aspazomai\, to salute (Matthew:5:47|). Abraham rejoiced to see Christ's day in the dim distance (John:8:56|). {Strangers} (\zenoi\). Foreigners. "To reside abroad carried with it a certain stigma" (Moffatt). But they "confessed" it (Genesis:23:4; strkjv@47:9|). {Pilgrims} (\parepidˆmoi\). Late double compound (\para, epi, dˆmos\), a sojourner from another land, in N.T. only here and strkjv@1Peter:1:1; strkjv@2:11|.

rwp@Hebrews:11:21 @{Leaning upon the top of his staff} (\epi to akron tˆs rabdou autou\). From strkjv@Genesis:47:31|, but no word for "leaning." The quotation is from the LXX, the Hebrew having "the head of the bed," but the Hebrew word allows either meaning with different vowel points.

rwp@Hebrews:12:11 @{For the present} (\pros to paron\). A classical phrase (Thucydides), \pros\ with the accusative neuter singular articular participle of \pareimi\, to be beside. {Not joyous, but grievous} (\ou charas, alla lupˆs\). Predicate ablative (springing from) or predicate genitive (marked by). Either makes sense, but note predicate ablative in strkjv@2Corinthians:4:7| (\kai tou theou kai mˆ ex hˆm“n\). {Peaceable fruit} (\karpon eirˆnikon\). Old adjective from \eirˆnˆ\ (peace), in N.T. only here and strkjv@James:3:17|. Peaceable after the chastening is over. {Exercised thereby} (\di' autˆs gegumnasmenois\). Perfect passive participle (dative case) of \gumnaz“\, state of completion, picturing the discipline as a gymnasium like strkjv@5:14; strkjv@1Timothy:4:17|.

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 \timˆ\ (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“ tˆn koitˆn\ 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@Hebrews:13:24 @{They of Italy} (\hoi apo tˆs Italias\). Either those with the author in Italy or those who have come from Italy to the author outside of Italy.

rwp@Info_James @ THE EPISTLE OF JAMES BEFORE A.D. 50 BY WAY OF INTRODUCTION THE AUTHOR He claims to be James, and so the book is not anonymous. It is either genuine or pseudonymous. He does not claim to be the brother of the Lord Jesus, as one might expect. James the brother of John was put to death by Herod Agrippa I about A.D. 44 (Acts:12:2|). But James the brother of Jesus (Galatians:1:19|) was still alive and became a leader of the church in Jerusalem (Acts:12:17|), presiding over the Conference in Jerusalem (Acts:15:13-21|) and apparently writing the message from the Conference to the Gentile churches (Acts:15:22-29|), and was still the leading elder in Jerusalem on Paul's last visit (Acts:21:18-25|). James does not claim here to be an apostle and he was not one of the twelve apostles, and the dispute about accepting it of which Eusebius spoke was about its apostolicity since James was only an apostle by implication (Galatians:1:19|) in the general sense of that term like Barnabas (Acts:14:14|), perhaps Silas and Timothy (1Thessalonians:2:7|), certainly not on a par with Paul, who claimed equality with the twelve. James, like the other brothers of Jesus, had once disbelieved his claims to be the Messiah (John:7:6f.|), but he was won by a special vision of the Risen Christ (1Corinthians:15:7|) and was in the upper room before the great pentecost (Acts:1:14|). It is plain that he had much to overcome as a zealous Jew to become a Christian, though he was not a mere cousin of Jesus or a son of Joseph by a former marriage. He was strictly the half-brother of Jesus, since Joseph was not the actual father of Jesus. There is no reason to believe that he was a Nazirite. We know that he was married (1Corinthians:9:5|). He came to be called James the Just and was considered very devout. The Judaizers had counted on him to agree with them against Paul and Barnabas, but he boldly stood for Gentile freedom from the ceremonial law. The Judaizers still claimed him at Antioch and used his name wrongly to frighten Peter thereby (Galatians:2:12|). But to the end he remained the loyal friend to Paul and his gospel rightly understood (Acts:21:18-25|). Clement of Alexandria (_Hypot_. vii) says that, when he bore strong testimony to Jesus as the Son of man, they flung him down from the gable of the temple, stoned him, and beat him to death with a club. But Josephus (_Ant_. XX. ix. I) says that the Sadducees about A.D. 62 had James and some others brought before the Sanhedrin (Ananus presiding) and had them stoned as transgressors of the law. At any rate he won a martyr's crown like Stephen and James the brother of John.

rwp@James:1:9 @{But} (\de\). Return to the point of view in verse 2|. {Of low degree} (\ho tapeinos\). "The lowly" brother, in outward condition (Luke:1:52|), humble and poor as in strkjv@Psalms:9:39; strkjv@Proverbs:30:14|, not the spiritually humble as in strkjv@Matthew:11:29; strkjv@James:4:6|. In the LXX \tapeinos\ was used for either the poor in goods or the poor in spirit. Christianity has glorified this word in both senses. Already the rich and the poor in the churches had their occasion for jealousies. {Glory in his high estate} (\kauchasth“ en t“i hupsei autou\). Paradox, but true. In his low estate he is "in his height" (\hupsos\, old word, in N.T., also in strkjv@Luke:1:78; strkjv@Ephesians:3:1|; etc.).

rwp@James:1:11 @{Ariseth} (\aneteilen\). Gnomic or timeless aorist active indicative of the old compound \anatell“\, used here of plants (cf. \anathall“\ in strkjv@Phillipians:4:10|), often of the sun (Matthew:13:6|). {With the scorching wind} (\sun t“i kaus“ni\). Associative instrumental case with \sun\. In the LXX this late word (from \kausos\) is usually the sirocco, the dry east wind from the desert (Job:1:19|). In strkjv@Matthew:20:12; strkjv@Luke:12:55| it is the burning heat of the sun. Either makes sense here. {Withereth} (\exˆranen\). Another gnomic aorist active indicative (Robertson, _Grammar_, p. 837) of \xˆrain“\, old verb (from \xˆros\, dry or withered, strkjv@Matthew:12:10|), to dry up. Grass and flowers are often used to picture the transitoriness of human life. {Falleth} (\exepesen\). Another gnomic aorist (second aorist active indicative) of \ekpipt“\ to fall out (off). {The grace} (\hˆ euprepeia\). Old word (from \euprepˆs\ well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty. {Of the fashion of it} (\tou pros“pou autou\). "Of the face of it." The flower is pictured as having a "face," like a rose or lily. {Perisheth} (\ap“leto\). Another gnomic aorist (second aorist middle indicative of \apollumi\, to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered. {Shall fade away} (\maranthˆsetai\). Future passive indicative of \marain“\, old verb, to extinguish a flame, a light. Used of roses in Wisdom strkjv@2:8. {Goings} (\poreiais\). Old word from \poreu“\ to journey, in N.T. only here and strkjv@Luke:13:22| (of Christ's journey toward Jerusalem). The rich man's travels will come to "journey's end."

rwp@James:3:2 @{In many things} (\polla\). Accusative neuter plural either cognate with \ptaiomen\ or accusative of general reference. On \ptaiomen\ (stumble) see on ¯2:10|. James includes himself in this list of stumblers. {If not} (\ei-ou\). Condition of first class with \ou\ (not \mˆ\) negativing the verb \ptaiei\. {In word} (\en log“i\). In speech. The teacher uses his tongue constantly and so is in particular peril on this score. {The same} (\houtos\). "This one" (not \ho autos\ the same). {A perfect man} (\teleios anˆr\). "A perfect husband" also, for \anˆr\ is husband as well as man in distinction from woman (\gunˆ\). The wife is at liberty to test her husband by this rule of the tongue. {To bridle the whole body also} (\chalinag“gˆsai kai holon to s“ma\). See strkjv@1:26| for this rare verb applied to the tongue (\gl“ssan\). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (1:26|) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See strkjv@Titus:1:11| about stopping people's mouths (\epistomiz“\).

rwp@James:3:6 @{The tongue is a fire} (\hˆ gl“ssa pur\). Songs:necessarily since there is no article with \pur\ (apparently same word as German _feuer_, Latin _purus_, English _pure, fire_). This metaphor of fire is applied to the tongue in strkjv@Proverbs:16:27; strkjv@26:18-22|; Sirach strkjv@28:22. {The world of iniquity} (\ho kosmos tˆs adikias\). A difficult phrase, impossible to understand according to Ropes as it stands. If the comma is put after \pur\ instead of after \adikias\, then the phrase may be the predicate with \kathistatai\ (present passive indicative of \kathistˆmi\, "is constituted," or the present middle "presents itself"). Even so, \kosmos\ remains a difficulty, whether it means the "ornament" (1Peter:3:3|) or "evil world" (James:1:27|) or just "world" in the sense of widespread power for evil. The genitive \adikias\ is probably descriptive (or qualitative). Clearly James means to say that the tongue can play havoc in the members of the human body. {Which defileth the whole body} (\hˆ spilousa holon to s“ma\). Present active participle of \spilo“\ late _Koin‚_, verb, to stain from \spilos\ (spot, also late word, in N.T. only in strkjv@Ephesians:5:27; strkjv@2Peter:2:13|), in N.T. only here and strkjv@Judges:1:23|. Cf. strkjv@1:27| \aspilon\ (unspotted). {Setteth on fire} (\phlogizousa\). Present active participle of \phlogiz“\, old verb, to set on fire, to ignite, from \phlox\ (flame), in N.T. only in this verse. See \anaptei\ (verse 5|). {The wheel of nature} (\ton trochon genese“s\). Old word for wheel (from \trech“\, to run), only here in N.T. "One of the hardest passages in the Bible" (Hort). To what does \trochon\ refer? For \genese“s\ see strkjv@1:23| apparently in the same sense. Vincent suggests "the wheel of birth" (cf. strkjv@Matthew:1:1,18|). The ancient writers often use this same phrase (or \kuklos\, cycle, in place of \trochos\), but either in a physiological or a philosophical sense. James may have caught the metaphor from the current use, but certainly he has no such Orphic or Pythagorean doctrine of the transmigration of souls, "the unending round of death and rebirth" (Ropes). The wheel of life may be considered either in motion or standing still, though setting on fire implies motion. There is no reference to the zodiac. {And is set on fire by hell} (\kai phlogizomenˆ hupo gehennˆs\). Present passive participle of \phlogiz“\, giving the continual source of the fire in the tongue. For the metaphor of fire with \gehenna\ see strkjv@Matthew:5:22|.

rwp@James:4:4 @{Ye adulteresses} (\moichalides\). \Moichoi kai\ (ye adulterers) is spurious (Syrian text only). The feminine form here is a common late word from the masculine \moichoi\. It is not clear whether the word is to be taken literally here as in strkjv@Romans:7:3|, or figuratively for all unfaithful followers of Christ (like an unfaithful bride), as in strkjv@2Corinthians:11:1f.; strkjv@Ephesians:5:24-28| (the Bride of Christ). Either view makes sense in this context, probably the literal view being more in harmony with the language of verses 2f|. In that case James may include more than Christians in his view, though Paul talks plainly to church members about unchastity (Ephesians:5:3-5|). {Enmity with God} (\echthra tou theou\). Objective genitive \theou\ with \echthra\ (predicate and so without article), old word from \echthros\, enemy (Romans:5:10|), with \eis theon\ (below and strkjv@Romans:8:7|). {Whosoever therefore would be} (\hos ean oun boulˆthˆi\). Indefinite relative clause with \hos\ and modal \ean\ and the first aorist passive (deponent) subjunctive of \boulomai\, to will (purpose). {A friend of the world} (\philos tou kosmou\). Predicate nominative with infinitive \einai\ agreeing with \hos\. See strkjv@2:23| for \philos theou\ (friend of God). {Maketh himself} (\kathistatai\). Present passive (not middle) indicative as in strkjv@3:6|, "is constituted," "is rendered." {An enemy of God} (\echthros tou theou\). Predicate nominative and anarthrous and objective genitive (\theou\).

rwp@John:5:13 @{He that was healed} (\ho iatheis\). First aorist passive articular participle of \iaomai\ (John's usual word). {Who it was} (\tis estin\). Present tense preserved in indirect question. {Had conveyed himself away} (\exeneusen\). First aorist active indicative of \ekne“\, old verb to swim out, to slip out, or from \ekneu“\, to turn out, to turn the head to one side (to one side with which compare \eneneuon\, they nodded, strkjv@Luke:1:62|). Either of these verbs can explain the form here. The aorist tense simply states an antecedent action without being a pastperfect. {A multitude being in the place} (\ochlou ontos en t“i top“i\). Genitive absolute and the reason for Christ's departure.

rwp@John:5:15 @{Went away and told} (\apˆlthen kai eipen\). Both aorist active indicatives. Instead of giving heed to the warning of Jesus about his own sins he went off and told the Jews that now he knew who the man was who had commanded him to take up his bed on the Sabbath Day, to clear himself with the ecclesiastics and escape a possible stoning. {That it was Jesus} (\hoti Iˆsous estin\). Present indicative preserved in indirect discourse. The man was either ungrateful and wilfully betrayed Jesus or he was incompetent and did not know that he was bringing trouble on his benefactor. In either case one has small respect for him.

rwp@John:5:39 @{Ye search} (\eraunƒte\). Proper spelling as the papyri show rather than \ereunƒte\, the old form (from \ereuna\, search) as in strkjv@7:52|. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given "because ye think" (\hoti humeis dokeite\, clearly indicative), supports the indicative rather than the imperative. Besides, Jesus is arguing on the basis of their use of "the Scriptures" (\tas graphas\). The plural with the article refers to the well-known collection in the Old Testament (Matthew:21:42; strkjv@Luke:24:27|). Elsewhere in John the singular refers to a particular passage (2:22; strkjv@7:38; strkjv@10:35|). {In them ye have eternal life} (\en autais z“ˆn ai“nion echein\). Indirect assertion after \dokeite\ without "ye" expressed either as nominative (\humeis\) or accusative (\humas\). Bernard holds that in John \doke“\ always indicates a mistaken opinion (5:45; strkjv@11:13,31; strkjv@13:29; strkjv@16:20; strkjv@20:15|). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. {These are they} (\ekeinai eisin hai\). The true value of the Scriptures is in their witness to Christ (of me, \peri emou\). Luke (24:27,45|) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did.

rwp@John:6:39 @{That of all that which} (\hina pƒn ho\). Literally, "That all which" (see verse 37| for \pan ho\), but there is a sharp anacoluthon with \pƒn\ left as _nominativus pendens_. {I should lose nothing} (\mˆ apoles“ ex autou\). Construed with \hina\, "that I shall not lose anything of it." \Apoles“\, from \apollumi\, can be either future active indicative or first aorist active subjunctive as is true also of \anastˆs“\ (from \anistˆmi\), "I shall raise up." {At the last day} (\tˆi eschatˆi hemerƒi\). Locative case without \en\. Only in John, but four times here (39,40,44,54|) "with the majesty of a solemn refrain." In strkjv@7:37| it is the last day of the feast of tabernacles, but in strkjv@11:24; strkjv@12:48| of the day of judgment as here. Christ is the Agent of the general resurrection in strkjv@5:28| as in strkjv@1Corinthians:15:22| while here only the resurrection of the righteous is mentioned.

rwp@John:7:15 @{Marvelled} (\ethaumazon\). Picturesque imperfect active of \thaumaz“\, "were wondering." After all the bluster of the rulers (verse 13|) here was Jesus teaching without interruption. {Knoweth letters} (\grammata oiden\). Second perfect active indicative used as present. \Grammata\, old word from \graph“\, to write, is originally the letters formed (Galatians:6:11|), then a letter or epistle (Acts:28:21|), then the sacred Scriptures (John:5:47; strkjv@2Timothy:3:15|), then learning like Latin _litterae_ and English letters (Acts:26:24; strkjv@John:7:15|). "The marvel was that Jesus showed Himself familiar with the literary methods of the time, which were supposed to be confined to the scholars of the popular teachers" (Westcott). {Having never learned} (\mˆ memathˆk“s\). Perfect active participle of \manthan“\ with \mˆ\, the usual negative (subjective) with the participle. It is not the wisdom of Jesus that disconcerted the Jewish leaders, but his learning (Marcus Dods). And yet Jesus had not attended either of the rabbinical theological schools in Jerusalem (Hillel, Shammai). He was not a rabbi in the technical sense, only a carpenter, and yet he surpassed the professional rabbis in the use of their own methods of debate. It is sometimes true today that unschooled men in various walks of life forge ahead of men of lesser gifts with school training. See the like puzzle of the Sanhedrin concerning Peter and John (Acts:4:13|). This is not an argument against education, but it takes more than education to make a real man. Probably this sneer at Jesus came from some of the teachers in the Jerusalem seminaries. "Christ was in the eyes of the Jews a merely self-taught enthusiast" (Westcott).

rwp@John:7:30 @{They sought therefore} (\ezˆtoun oun\). Imperfect active of \zˆte“\, inchoative or conative, they began to seek. Either makes sense. The subject is naturally some of the Jerusalemites (Westcott) rather than some of the leaders (Bernard). {To take him} (\auton piasai\). First aorist active infinitive, Doric form from \piaz“\, from the usual \piez“\, occasionally so in the papyri, but \piaz“\ always in N.T. except strkjv@Luke:6:38|. {And} (\kai\). Here = "but." {Laid his hand} (\epebalen tˆn cheira\). Second aorist active indicative of \epiball“\, to cast upon. Old and common idiom for arresting one to make him a prisoner (Matthew:26:50|). See repetition in verse 44|. {His hour} (\hˆ h“ra autou\). In strkjv@13:1| we read that "the hour" had come, but that was "not yet" (\oup“\). "John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course" (Bernard), as in strkjv@2:4; strkjv@7:6,8; strkjv@8:10; strkjv@10:39; strkjv@13:1|, etc. {Was not yet come} (\oup“ elˆluthei\). Past perfect active of \erchomai\, as John looks back on the story.

rwp@John:7:31 @{When the Christ shall come} (\ho Christos hotan elthˆi\). Proleptic position of \ho Christos\ again as in 27|, but \elthˆi\ with \hotan\ rather than \erchˆtai\, calling more attention to the consummation (whenever he does come). {Will he do?} (\mˆ poiˆsei;\). Future active indicative of \poie“\ with \mˆ\ (negative answer expected). Jesus had won a large portion of the pilgrims (\ek tou ochlou polloi\) either before this day or during this controversy. The use of \episteusan\ (ingressive aorist active) looks as if many came to believe at this point. These pilgrims had watched closely the proceedings. {Than those which} (\h“n\). One must supply the unexpressed antecedent \tout“n\ in the ablative case after \pleiona\ (more). Then the neuter plural accusative relative \ha\ (referring to \sˆmeia\ signs) is attracted to the ablative case of the pronominal antecedent \tout“n\ (now dropped out). {Hath done} (\epoiˆsen\). First aorist active indicative of \poie“\, a timeless constative aorist summing up all the miracles of Jesus so far.

rwp@John:8:7 @{When they continued asking} (\h“s epemenon er“t“ntes\). Imperfect active indicative of \epimen“\ (waiting in addition or still, \epi\, old verb) with supplementary active participle of \er“ta“\, to question. See same construction in strkjv@Acts:12:16| The verb \epimen“\ does not occur in John. They saw that Jesus seemed embarrassed, but did not know that it was as much because of "the brazen hardness of the prosecutors" as because of the shame of the deed. {He lifted himself up} (\anekupsen\). First aorist active indicative of \anakupt“\, the opposite of \katakupt“\, to bend down (verse 8|) or of \kat“ kupt“\ (verse 6|). {He that is without sin} (\ho anamartˆtos\). Verbal adjective (\an\ privative and \hamartˆtos\ from \hamartan“\), old word, either one who has not sinned as here and strkjv@Deuteronomy:29:19| or one who cannot sin, not in the N.T. {Among you} (\hum“n\). Objective genitive. {First cast} (\pr“tos balet“\). The nominative \pr“tos\ means first before others, be the first to cast, not cast before he does something else. See strkjv@20:4|. The verb is second aorist imperative of \ball“\, old verb to fling or cast. Jesus thus picks out the executioner in the case.

rwp@John:8:11 @{No man, Lord} (\Oudeis, Kurie\). "No one, Sir." She makes no excuse for her sin. Does she recognize Jesus as "Lord"? {Neither do I condemn thee} (\Oude eg“ se katakrin“\). Jesus does not condone her sin. See strkjv@8:15| for "I do not judge (condemn) any one." But he does give the poor woman another chance. {Henceforth sin no more} (\apo tou nun mˆketi hamartane\). See also strkjv@5:14| where this same language is used to the impotent man. It literally means (prohibition with present active imperative): "Henceforth no longer go on sinning." One can only hope that the woman was really changed in heart and life. Jesus clearly felt that even a wicked woman can be saved.

rwp@John:8:17 @{Yea and in your law} (\kai en t“i nom“i de t“i humeter“i\). Same use of \kai--de\ as in verse 16|. They claimed possession of the law (7:49|) and so Jesus takes this turn in answer to the charge of single witness in verse 13|. He will use similar language (your law) in strkjv@10:34| in an _argumentum ad hominem_ as here in controversy with the Jews. In strkjv@15:24| to the apostles Jesus even says "in their law" in speaking of the hostile Jews plotting his death. He does not mean in either case to separate himself wholly from the Jews and the law, though in Matthew 5 he does show the superiority of his teaching to that of the law. For the Mosaic regulation about two witnesses see strkjv@Deuteronomy:17:6; strkjv@19:15|. This combined witness of two is not true just because they agree, unless true in fact separately. But if they disagree, the testimony falls to the ground. In this case the Father confirms the witness of the Son as Jesus had already shown (5:37|).

rwp@John:8:24 @{For except ye believe} (\ean gar mˆ pisteusˆte\). Negative condition of third class with \ean mˆ\ and ingressive aorist active subjunctive of \pisteu“\, "For unless ye come to believe." {That I am he} (\hoti eg“ eimi\). Indirect discourse, but with no word in the predicate after the copula \eimi\. Jesus can mean either "that I am from above" (verse 23|), "that I am the one sent from the Father or the Messiah" (7:18,28|), "that I am the Light of the World" (8:12|), "that I am the Deliverer from the bondage of sin" (8:28,31f.,36|), "that I am" without supplying a predicate in the absolute sense as the Jews (Deuteronomy:32:39|) used the language of Jehovah (cf. strkjv@Isaiah:43:10| where the very words occur \hina pisteusˆte--hoti eg“ eimi\). The phrase \eg“ eimi\ occurs three times here (8:24,28,58|) and also in strkjv@13:19|. Jesus seems to claim absolute divine being as in strkjv@8:58|.

rwp@John:8:44 @{Ye are of your father the devil} (\humeis ek tou patros tou diabolou\). Certainly they can "understand" (\gin“skete\ in 43|) this "talk" (\lalian\) though they will be greatly angered. But they had to hear it (\akouein\ in 43|). It was like a bombshell in spite of the preliminary preparation. {Your will to do} (\thelete poiein\). Present active indicative of \thel“\ and present active infinitive, "Ye wish to go on doing." This same idea Jesus presents in strkjv@Matthew:13:38| (the sons of the evil one, the devil) and strkjv@23:15| (twofold more a son of Gehenna than you). See also strkjv@1John:3:8| for "of the devil" (\ek tou diabolou\) for the one who persists in sinning. In strkjv@Revelation:12:9| the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil" is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul's offspring of God for all men in strkjv@Acts:17:28|. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Matthew:3:9|). He even called them "broods of vipers" as Jesus did later (Matthew:12:34|). {A murderer} (\anthr“poktonos\). Old and rare word (Euripides) from \anthr“pos\, man, and \ktein“\, to kill. In N.T. only here and strkjv@1John:3:15|. The Jews were seeking to kill Jesus and so like their father the devil. {Stood not in the truth} (\en tˆi alˆtheiƒi ouk estˆken\). Since \ouk\, not \ouch\, is genuine, the form of the verb is \esteken\ the imperfect of the late present stem \stˆk“\ (Mark:11:25|) from the perfect active \hestˆka\ (intransitive) of \histˆmi\, to place. {No truth in him} (\ouk estin alˆtheia en aut“i\). Inside him or outside (environment). The devil and truth have no contact. {When he speaketh a lie} (\hotan lalˆi to pseudos\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \lale“\. But note the article \to\: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" (\ek t“n idi“n lalei\) like a fountain bubbling up (cf. strkjv@Matthew:12:34|). {For he is a liar} (\hoti pseustˆs estin\). Old word for the agent in a conscious falsehood (\pseudos\). See strkjv@1John:1:10; strkjv@Romans:3:4|. Common word in John because of the emphasis on \alˆtheia\ (truth). {And the father thereof} (\kai ho patˆr autou\). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. {Autou} in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar," making "one," not the devil, the subject of "whenever he speaks," a very doubtful expression.

rwp@John:8:57 @{Thou art not yet fifty years old} (\pentˆkonta 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 he“rakas;\). Songs:A C D and B W Theta have \he“rakes\, both second person singular of the perfect active indicative of \hora“\. But Aleph, Sin-syr., Coptic versions (accepted by Bernard) have \kai Abraam he“rake se?\ "Has Abraam seen thee?" Either makes sense here.

rwp@John:9:29 @{We know that God hath spoken unto Moses} (\hˆmeis oidamen hoti M“usei lelalˆken ho theos\). Perfect active indicative of \lale“\, so still on record. See strkjv@Exodus:33:11|. For \lale“\ used of God speaking see strkjv@Hebrews:1:1|. They are proud to be disciples of Moses. {But as for this man, we do not know whence he is} (\touton de ouk oidamen pothen estin\). "This fellow" they mean by "\touton\" in emphatic position, we do not even know whence he is. Some of the people did (7:27|), but in the higher sense none of the Jews knew (8:14|). These Pharisees neither knew nor cared.

rwp@John:12:7 @{Suffer her to keep it against the day of my burying} (\Aphes autˆn, hina eis tˆn hˆmeran tou entaphiasmou mou tˆrˆsˆi auto\). This reading (\hina tˆrˆsˆi\, purpose clause with \hina\ and first aorist active subjunctive of \tˆre“\) rather than that of the Textus Receptus (just \tetˆreken\, perfect active indicative) is correct. It is supported by Aleph B D L W Theta. The \hina\ can be rendered as above after \aphes\ according to _Koin‚_ idiom or more probably: "Let her alone: it was that," etc. (supplying "it was"). Either makes good sense. The word \entaphiasmos\ is a later and rare substantive from the late verb \entaphiaz“\, to prepare for burial (Matthew:26:12; strkjv@John:19:40|), and means preparation for burial. In N.T. only here and strkjv@Mark:14:8|. "Preparation for my burial" is the idea here and in Mark. The idea of Jesus is that Mary had saved this money to use in preparing his body for burial. She is giving him the flowers before the funeral. We can hardly take it that Mary did not use all of the ointment for Mark (Mark:14:3|) says that she broke it and yet he adds (Mark:14:8|) what John has here. It is a paradox, but Jesus is fond of paradoxes. Mary has kept this precious gift by giving it now beforehand as a preparation for my burial. We really keep what we give to Christ. This is Mary's glory that she had some glimmering comprehension of Christ's death which none of the disciples possessed.

rwp@John:12:38 @{That might be fulfilled} (\hina plˆr“thˆi\). It is usually assumed that \hina\ here with the first aorist passive subjunctive of \plˆro“\ has its full telic force. That is probable as God's design, but it is by no means certain since \hina\ is used in the N.T. with the idea of result, just as _ut_ in Latin is either purpose or result, as in strkjv@John:6:7; strkjv@9:2; strkjv@1Thessalonians:5:4; strkjv@Galatians:5:17; strkjv@Romans:11:11| (Robertson, _Grammar_, p. 998). Paul in strkjv@Romans:10:16| quotes strkjv@Isaiah:53:1| as John does here but without \hina\. See strkjv@Romans:10:16| for discussion of the quotation. The next verse adds strength to the idea of design.

rwp@John:13:12 @{Sat down again} (\anepesen palin\). Second aorist active indicative of \anapipt“\, old compound verb to fall back, to lie down, to recline. \Palin\ (again) can be taken either with \anepesen\, as here, or with \eipen\ (he said again). {Know ye what I have done to you?} (\gin“skete ti pepoiˆka humin;\). "Do ye understand the meaning of my act?" Perfect active indicative of \poie“\ with dative case (\humin\). It was a searching question, particularly to Simon Peter and Judas.

rwp@John:14:6 @{I am the way, and the truth, and the life} (\Eg“ eimi hˆ hodos kai hˆ alˆtheia kai hˆ z“ˆ\). Either of these statements is profound enough to stagger any one, but here all three together overwhelm Thomas. Jesus had called himself "the life" to Martha (11:25|) and "the door" to the Pharisees (10:7|) and "the light of the world" (8:12|). He spoke "the way of God in truth" (Mark:12:14|). He is the way to God and the only way (verse 6|), the personification of truth, the centre of life. {Except by me} (\ei mˆ di' emou\). There is no use for the Christian to wince at these words of Jesus. If he is really the Incarnate Son of God (1:1,14,18|, they are necessarily true.

rwp@John:14:27 @{My peace} (\eirˆnˆn tˆn emˆn\). This is Christ's bequest to the disciples before he goes, the _shalom_ of the orient for greeting and parting, used by Jesus in his appearances after the resurrection (20:19,21,26|) as in strkjv@2John:1:3; strkjv@3John:1:14|, but here and in strkjv@16:33| in the sense of spiritual peace such as only Christ can give and which his Incarnation offers to men (Luke:2:14|). {Neither let it be fearful} (\medˆ deiliat“\). Added to the prohibition in verse 1|, only N.T. example of \deilia“\ (rare word in Aristotle, in a papyrus of one condemned to death), common in LXX, like palpitating of the heart (from \deilos\).

rwp@John:15:22 @{They had not had sin} (\hamartian ouk eichosan\). Conclusion of condition of second class without \an\ because context makes it clear (\nun de\) without it (Robertson, _Grammar_, p. 1013). The imperfect active indicative with \-osan\ instead of \-on\ (also in verse 24|) as common in the LXX, and occurs in the papyri and the inscriptions and the Boeotian dialect. {Excuse} (\prophasin\). Old word (1Thessalonians:2:5|) either from \prophain“\, to show forth, or \prophˆmi\, to speak forth. Mere pretence, in John only here and verse 24|.

rwp@John:16:23 @{Ye shall ask me nothing} (\eme ouk er“tˆsete\). Either in the sense of question (original meaning of \er“ta“\) as in verses 19,30| since he will be gone or in the sense of request or favours (like \aite“\ in this verse) as in strkjv@14:16; strkjv@Acts:3:2|. In verse 26| both \aite“\ and \er“ta“\ occur in this sense. Either view makes sense here. {If ye shall ask} (\an ti aitˆsˆte\). Third-class condition, \an\ like \ean\ with first aorist active subjunctive of \aite“\. Note ¯14:26| for "in my name."

rwp@John:18:28 @{They lead} (\agousin\). Dramatic historical present of \ag“\, plural "they" for the Sanhedrists (Luke:23:1|). John gives no details of the trial before the Sanhedrin (only the fact, strkjv@John:18:24,28|) when Caiaphas presided, either the informal meeting at night (Mark:14:53,55-65; strkjv@Matthew:26:57,59-68; strkjv@Luke:22:54,63-65|) or the formal ratification meeting after dawn (Mark:15:1; strkjv@Matthew:27:1; strkjv@Luke:22:66-71|), but he gives much new material of the trial before Pilate (18:28-38|). {Into the palace} (\eis to prait“rion\). For the history and meaning of this interesting Latin word, _praetorium_, see on ¯Matthew:27:27; strkjv@Acts:23:35; strkjv@Phillipians:1:13|. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts:23:35|). Herod's palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate's residence in Jerusalem. {Early} (\pr“i\). Technically the fourth watch (3 A.M. to 6 A.M.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (19:14|) says it was "about the sixth hour" when Pilate condemned Jesus. {That they might not be defiled} (\hina mˆ mianth“sin\). Purpose clause with \hina mˆ\ and first aorist passive subjunctive of \miain“\, to stain, to defile. For Jewish scruples about entering the house of a Gentile see strkjv@Acts:10:28; strkjv@11:3|. {But might eat the passover} (\alla phag“sin to pascha\). Second aorist active subjunctive of the defective verb \esthi“\, to eat. This phrase may mean to eat the passover meal as in strkjv@Matthew:27:17| (Mark:14:12,14; strkjv@Luke:22:11,15|), but it does not have to mean that. In strkjv@2Chronicles:30:22| we read: "And they did eat the festival seven days" when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of \pascha\ in John's Gospel and in all of them the feast is meant, not the supper. If we follow John's use of the word, it is the feast here, not the meal of strkjv@John:13:2| which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics.

rwp@John:18:39 @{A custom} (\sunˆtheia\). Old word for intimacy, intercourse, from \sunˆthˆs\ (\sun, ˆthos\), in N.T. only here, strkjv@1Corinthians:8:7; strkjv@11:16|. This custom, alluded to in strkjv@Mark:15:6; strkjv@Matthew:27:15|, is termed necessity (\anagkˆ\) in strkjv@Luke:23:17| (late MSS., not in older MSS.). All the Gospels use the verb \apolu“\ (release, set free). Then \hina apolus“\ is a subject clause (\hina\ and first aorist active subjunctive) in apposition with \sunˆtheia\. {Will ye therefore that I release?} (\boulesthe oun apolus“;\). Without the usual \hina\ before \apolus“\, asyndeton, as in strkjv@Mark:10:36|, to be explained either as parataxis or two questions (Robertson, _Grammar_, p. 430) or as mere omission of \hina\ (_ibid_., p. 994). There is contempt and irony in Pilate's use of the phrase "the king of the Jews."

rwp@John:19:40 @{In linen cloths} (\othoniois\). Late diminutive for the old \othonˆ\, used for ships' sails, in N.T. here and strkjv@Luke:24:12|. Case here either locative or instrumental. {With the spices} (\meta t“n ar“mat“n\). Late word \ar“ma\ for spices, from fumes. {To bury} (\entaphiazein\). Late verb, from \entaphia\ (\en, taphos\) the burial preparations of all sorts (flowers, perfumes, etc.), in N.T. only here and strkjv@Matthew:26:12|.

rwp@Jude:1:6 @{And angels} (\aggelous de\). The second example in Jude, the fallen angels, accusative case after \tetˆrˆken\ (perfect active indicative of \tˆre“\, for which verb see strkjv@2Peter:2:4,7|) at the end of the verse (two emphatic positions, beginning and end of the clause). {Kept not} (\mˆ tˆrˆsantas\). First aorist active participle with negative \mˆ\, with play on "kept not" and "he hath kept." {Principality} (\archˆn\). Literally, "beginning," "rule," (first place of power as in strkjv@1Corinthians:15:24; strkjv@Romans:8:38|). In strkjv@Acts:10:11| it is used for "corners" (beginnings) of the sheet. In strkjv@Ephesians:6:12| the word is used for evil angels. See strkjv@Deuteronomy:32:8|. Both Enoch and Philo (and Milton) discuss the fallen angels. {But left} (\alla apolipontas\). Second aorist active participle of \apoleip“\, old verb, to leave behind (2Timothy:4:13,20|). {Their own proper habitation} (\to idion oikˆtˆrion\). Old word for dwelling-place (from \oikˆtˆr\, dweller at home, from \oikos\), in N.T. only here and strkjv@2Corinthians:5:2| (the body as the abode of the spirit). {In everlasting bonds} (\desmois aidiois\). Either locative (in) or instrumental (by, with). \Aidios\ (from \aei\, always), old adjective, in N.T. only here and strkjv@Romans:1:20| (of God's power and deity). It is synonymous with \ai“nios\ (Matthew:25:46|). Mayor terms \aidios\ an Aristotelian word, while \ai“nios\ is Platonic. {Under darkness} (\hupo zophon\). See strkjv@2Peter:2:4| for \zophos\. In Wisd. strkjv@17:2 we find \desmioi skotous\ (prisoners of darkness). {Great} (\megalˆs\). Not in strkjv@2Peter:2:9|, which see for discussion.

rwp@Jude:1:11 @{Woe to them} (\ouai autois\). Interjection with the dative as is common in the Gospels (Matthew:11:21|). {Went} (\eporeuthˆsan\). First aorist passive (deponent) indicative of \poreuomai\. {In the way of Cain} (\tˆi hod“i tou Kain\). Locative case \hod“i\. Cain is Jude's fourth example. Not in II Peter, but in strkjv@Hebrews:11:4; strkjv@1John:3:11f|. From strkjv@Genesis:4:7|. {Ran riotously} (\exechuthˆsan\). First aorist passive indicative of \ekche“\, to pour out, "they were poured out," vigorous metaphor for excessive indulgence. But it is used also of God's love for us (Romans:5:5|). {In the error of Balaam} (\tˆi planˆi tou Balaam\). The fifth example in Jude. In II Peter also (2Peter:2:15|). Either locative case (in) or instrumental (by). \Planˆ\ (in Peter also) is the common word for such wandering (Matthew:24:4ff.|, etc.). {Perished} (\ap“lonto\). Second aorist middle (intransitive) of \apollumi\. {In the gainsaying of Korah} (\tˆi antilogiƒi tou Kore\). Again either locative or instrumental. The word \antilogia\ is originally answering back (Hebrews:6:16|), but it may be by act also (Romans:10:21|) as here. This is the sixth example in Jude, not in II Peter.

rwp@Luke:1:45 @{For} (\hoti\). It is not certain whether \hoti\ here is "that" or "because." It makes good sense either way. See also strkjv@7:16|. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (John:20:29|). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (1:47-55|) and Zacharias (1:68-70|). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary's Magnificat (46-48|,49,50|,51-53|,54,55|). Every idea here occurs in the Old Testament, showing that Mary's mind was full of the spiritual message of God's word.

rwp@Luke:1:51 @{Showed strength} (\epoiˆsen kratos\). "Made might" (Wycliff). A Hebrew conception as in strkjv@Psalms:118:15|. Plummer notes six aorist indicatives in this sentence (51-63|), neither corresponding to our English idiom, which translates here by "hath" each time. {Imagination} (\dianoiƒi\). Intellectual insight, moral understanding.

rwp@Luke:2:27 @{When the parents brought in the child Jesus} (\en t“i eisagagein tous goneis to paidion Iˆsoun\). A neat Greek and Hebrew idiom difficult to render into English, very common in the LXX; {In the bringing the Child Jesus as to the parents}. The articular infinitive and two accusatives (one the object, the other accusative of general reference). {After the custom of the law} (\kata to eithismenon tou nomou\). Here the perfect passive participle \eithismenon\, neuter singular from \ethiz“\ (common Greek verb, to accustom) is used as a virtual substantive like \to ethos\ in strkjv@1:8|. Luke alone in the N.T. uses either word save \ethos\ in strkjv@John:19:40|, though \ei“tha\ from \eth“\, occurs also in strkjv@Matthew:27:15; strkjv@Mark:10:1|.

rwp@Luke:2:38 @{Coming up} (\epistƒsa\). 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} (\anth“mologeito\). 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 (\lutr“sin Ierousalˆm\)." 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:2:39 @{To their own city Nazareth} (\eis polin heaut“n Nazaret\). See on strkjv@Matthew:2:23| about Nazareth. Luke tells nothing of the flight to Egypt and the reason for the return to Nazareth instead of Bethlehem, the place of the birth of Jesus as told in strkjv@Matthew:2:13-23|. But then neither Gospel gives all the details of this period. Luke has also nothing about the visit of the wise men (Matthew:2:1-12|) as Matthew tells nothing of the shepherds and of Simeon and Anna (Luke:2:8-28|). The two Gospels supplement each other.

rwp@Luke:3:14 @{Soldiers also} (\kai strateuomenoi\). Men on service, _militantes_ rather than _milites_ (Plummer). Songs:Paul in strkjv@2Timothy:2:4|. An old word like \strati“tˆs\, soldier. Some of these soldiers acted as police to help the publicans. But they were often rough and cruel. {Do violence to no man} (\mˆdena diaseisˆte\). Here only in the N.T., but in the LXX and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly (\dia\) and so thoroughly to terrify, to extort money or property by intimidating (3Macc. strkjv@7:21). The Latin employs _concutere_, so. It was a process of blackmail to which Socrates refers (Xenophon, _Memorabilia_, ii. 9,1). This was a constant temptation to soldiers. Might does not make right with Jesus. {Neither exact anything wrongfully} (\mˆde sukophantˆsˆte\). In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants (\sukophantai\). From \sukon\, fig, and \phain“\, show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. Songs:the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who "glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences" (quoted by Vincent). The word occurs only in Luke in the N.T., here and in strkjv@Luke:19:8| in the confession of Zaccheus. It occurs in the LXX and often in the old Greek. {Be content with your wages} (\arkeisthe tois ops“niois hum“n\). Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked (\opson\, cooked food), and bought (from \“neomai\, to buy). Hence, "rations," "pay," wages. \Opsarion\, diminutive of \opson\, was anything eaten with bread like broiled fish. Songs:\ops“nion\ comes to mean whatever is bought to be eaten with bread and then a soldier's pay or allowance (Polybius, and other late Greek writers) as in strkjv@1Corinthians:9:7|. Paul uses the singular of a preacher's pay (2Corinthians:11:8|) and the plural of the wages of sin (Romans:6:23|) = death (death is the diet of sin).

rwp@Luke:3:23 @{Jesus Himself} (\autos Iˆsous\). Emphatic intensive pronoun calling attention to the personality of Jesus at this juncture. When he entered upon his Messianic work. {When he began to teach} (\archomenos\). The words "to teach" are not in the Greek text. The Authorized Version "began to be about thirty years of age," is an impossible translation. The Revised Version rightly supplies "to teach" (\didaskein\) after the present participle \archomenos\. Either the infinitive or the participle can follow \archomai\, usually the infinitive in the _Koin‚_. It is not necessary to supply anything (Acts:1:22|). {Was about thirty years of age} (\ˆn h“sei et“n triakonta\). Tyndale has it right "Jesus was about thirty yere of age when he beganne." Luke does not commit himself definitely to precisely thirty years as the age of Christ. The Levites entered upon full service at that age, but that proves nothing about Jesus. God's prophets enter upon their task when the word of God comes to them. Jesus may have been a few months under or over thirty or a year or two less or more. {Being Son (as was supposed) of Joseph, the son of Heli} (\“n huios h“s enomizeto I“sˆph tou Helei\). For the discussion of the genealogy of Jesus see on ¯Matthew:1:1-17|. The two genealogies differ very widely and many theories have been proposed about them. At once one notices that Luke begins with Jesus and goes back to Adam, the Son of God, while Matthew begins with Abraham and comes to "Joseph the husband of Mary of whom was born Jesus who is called Christ" (Matthew:1:16|). Matthew employs the word "begot" each time, while Luke has the article \tou\ repeating \huiou\ (Son) except before Joseph. They agree in the mention of Joseph, but Matthew says that "Jacob begat Joseph" while Luke calls "Joseph the son of Heli." There are other differences, but this one makes one pause. Joseph, of course, did not have two fathers. If we understand Luke to be giving the real genealogy of Jesus through Mary, the matter is simple enough. The two genealogies differ from Joseph to David except in the cases of Zorobabel and Salathiel. Luke evidently means to suggest something unusual in his genealogy by the use of the phrase "as was supposed" (\h“s enomizeto\). His own narrative in strkjv@Luke:1:26-38| has shown that Joseph was not the actual father of Jesus. Plummer objects that, if Luke is giving the genealogy of Jesus through Mary, \huios\ must be used in two senses here (son as was supposed of Joseph, and grandson through Mary of Heli). But that is not an unheard of thing. In neither list does Matthew or Luke give a complete genealogy. Just as Matthew uses "begat" for descent, so does Luke employ "son" in the same way for descendant. It was natural for Matthew, writing for Jews, to give the legal genealogy through Joseph, though he took pains to show in strkjv@Matthew:1:16,18-25| that Joseph was not the actual father of Jesus. It was equally natural for Luke, a Greek himself and writing for the whole world, to give the actual genealogy of Jesus through Mary. It is in harmony with Pauline universality (Plummer) that Luke carries the genealogy back to Adam and does not stop with Abraham. It is not clear why Luke adds "the Son of God" after Adam (3:38|). Certainly he does not mean that Jesus is the Son of God only in the sense that Adam is. Possibly he wishes to dispose of the heathen myths about the origin of man and to show that God is the Creator of the whole human race, Father of all men in that sense. No mere animal origin of man is in harmony with this conception.

rwp@Luke:4:36 @{Amazement came} (\egeneto thambos\). Mark has \ethambˆthˆsan\. {They spake together one with another} (\sunelaloun pros allˆlous\). Imperfect indicative active and the reciprocal pronoun. Mark has simply the infinitive \sunzˆtein\ (question). {For} (\hoti\). We have here an ambiguous \hoti\ as in strkjv@1:45|, which can be either the relative "that" or the casual \hoti\ "because" or "for," as the Revised Version has it. Either makes good sense. Luke adds here \dunamei\ (with power) to Mark's "authority" (\exousian\). {And they come out} (\exerchontai\). Songs:Luke where Mark has "and they obey him" (\kai upakouousin aut“i\).

rwp@Luke:4:38 @{He rose up} (\anastas\). Second aorist active participle of \anistˆmi\, a common verb. B. Weiss adds here "from the teacher's seat." Either from his seat or merely leaving the synagogue. This incident of the healing of Peter's mother-in-law is given in strkjv@Mark:1:29-34| and strkjv@Matthew:8:14-17|, which see for details. {Into the house of Simon} (\eis tˆn oikian Sim“nos\). "Peter's house" (Matthew:8:14|). "The house of Simon and Andrew" (Mark:1:29|). Paul's reference to Peter's wife (1Corinthians:9:5|) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus. {Simon's wife's mother} (\penthera tou Sim“nos\). The word \penthera\ for mother-in-law is old and well established in usage. Besides the parallel passages (Mark:1:30; strkjv@Matthew:8:14; strkjv@Luke:4:38|) it occurs in the N.T. only in strkjv@Luke:12:53|. The corresponding word \pentheros\, father-in-law, occurs in strkjv@John:18:13| alone in the N.T. {Was holden with a great fever} (\ˆn sunechomenˆ puret“i megal“i\). Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew:4:24| passive with diseases here; strkjv@2Corinthians:5:14| active; strkjv@Phillipians:1:23| passive). In strkjv@Acts:28:8| the passive "with dysentery" is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with "fear," strkjv@Luke:8:37|, the active for holding the hands over the ears (Acts:7:57|) and for pressing one or holding together (Luke:8:45; strkjv@19:43; strkjv@22:63|), the direct middle for holding oneself to preaching (Acts:18:5|). It is followed here by the instrumental case. Hobart (_Medical Language of Luke_, p. 3) quotes Galen as dividing fevers into "great" (\megaloi\) and "small" (\smikroi\).

rwp@Luke:4:42 @{When it was day} (\genomenˆs hˆmeras\). Genitive absolute with aorist middle participle. strkjv@Mark:1:35| notes it was "a great while before day" (which see for discussion) when Jesus rose up to go after a restless night. No doubt, because of the excitement of the previous sabbath in Capernaum. He went out to pray (Mark:1:35|). {Sought after him} (\epezˆtoun auton\). Imperfect active indicative. The multitudes kept at it until "they came unto him" (\ˆlthon he“s autou\, aorist active indicative). They accomplished their purpose, \he“s autou\, right up to him. {Would have stayed him} (\kateichon auton\). Better, {They tried to hinder him}. The conative imperfect active of \katech“\, an old and common verb. It means either to hold fast (Luke:8:15|), to take, get possession of (Luke:14:9|) or to hold back, to retain, to restrain (Philemon:1:13; strkjv@Romans:1:18; strkjv@7:6; strkjv@2Thessalonians:2:6; strkjv@Luke:4:42|). In this passage it is followed by the ablative case. {That he should not go from them} (\tou mˆ poreuesthai ap' aut“n\). Literally, "from going away from them." The use of \mˆ\ (not) after \kateichon\ is the neat Greek idiom of the redundant negative after a verb of hindering like the French _ne_ (Robertson, _Grammar_, p. 1171).

rwp@Luke:6:7 @{The scribes and the Pharisees} (\hoi grammateis kai hoi Pharisaioi\). Only Luke here though Pharisees named in strkjv@Matthew:12:14| and Pharisees and Herodians in strkjv@Mark:3:6|. {Watched him} (\paretˆrounto auton\). Imperfect middle, were watching for themselves on the side (\para\). strkjv@Mark:3:2| has the imperfect active \paretˆroun\. Common verb, but the proposition \para\ gave an extra touch, watching either assiduously like the physician at the bedside or insidiously with evil intent as here. {Would heal} (\therapeusei\). But the present active indicative (\therapeuei\) may be the correct text here. Songs:Westcott and Hort. {That they might find out how to accuse him} (\hina heur“sin katˆgorein autou\). Second aorist active subjunctive of \heurisk“\ and the infinitive with it means to find out how to do a thing. They were determined to make a case against Jesus. They felt sure that their presence would prevent any spurious work on the part of Jesus.

rwp@Luke:6:20 @{And he lifted up his eyes} (\kai autos eparas tous opthalmous autou\). First aorist active participle from \epair“\. Note also Luke's favourite use of \kai autos\ in beginning a paragraph. Vivid detail alone in Luke. Jesus looked the vast audience full in the face. strkjv@Matthew:5:2| mentions that "he opened his mouth and taught them" (began to teach them, inchoative imperfect, \edidasken\). He spoke out so that the great crowd could hear. Some preachers do not open their mouths and do not look up at the people, but down at the manuscript and drawl along while the people lose interest and even go to sleep or slip out. {Ye poor} (\hoi pt“choi\). {The poor}, but "yours" (\humetera\) justifies the translation "ye." Luke's report is direct address in all the four beatitudes and four woes given by him. It is useless to speculate why Luke gives only four of the eight beatitudes in Matthew or why Matthew does not give the four woes in Luke. One can only say that neither professes to give a complete report of the sermon. There is no evidence to show that either saw the report of the other. They may have used a common source like Q (the Logia of Jesus) or they may have had separate sources. Luke's first beatitude corresponds with Matthew's first, but he does not have "in spirit" after "poor." Does Luke represent Jesus as saying that poverty itself is a blessing? It can be made so. Or does Luke represent Jesus as meaning what is in Matthew, poverty of spirit? {The kingdom of God} (\hˆ basileia tou theou\). strkjv@Matthew:5:3| has "the kingdom of heaven" which occurs alone in Matthew though he also has the one here in Luke with no practical difference. The rabbis usually said "the kingdom of heaven." They used it of the political Messianic kingdom when Judaism of the Pharisaic sort would triumph over the world. The idea of Jesus is in the sharpest contrast to that conception here and always. See on ¯Matthew:3:2| for discussion of the meaning of the word "kingdom." It is the favourite word of Jesus for the rule of God in the heart here and now. It is both present and future and will reach a glorious consummation. Some of the sayings of Christ have apocalyptic and eschatological figures, but the heart of the matter is here in the spiritual reality of the reign of God in the hearts of those who serve him. The kingdom parables expand and enlarge upon various phases of this inward life and growth.

rwp@Luke:6:22 @{When they shall separate you} (\hotan aphoris“sin humƒs\). First aorist active subjunctive, from \aphoriz“\, common verb for marking off a boundary. Songs:either in good sense or bad sense as here. The reference is to excommunication from the congregation as well as from social intercourse. {Cast out your name as evil} (\exbal“sin to onoma hum“n h“s ponˆron\). Second aorist active subjunctive of \ekball“\, common verb. The verb is used in Aristophanes, Sophocles, and Plato of hissing an actor off the stage. The name of Christian or disciple or Nazarene came to be a byword of contempt as shown in the Acts. It was even unlawful in the Neronian persecution when Christianity was not a _religio licita_. {For the Son of man's sake} (\heneka tou huiou tou anthr“pou\). Jesus foretold what will befall those who are loyal to him. The Acts of the Apostles is a commentary on this prophecy. This is Christ's common designation of himself, never of others save by Stephen (Acts:7:56|) and in the Apocalypse (Revelation:1:13; strkjv@14:14|). But both Son of God and Son of man apply to him (John:1:50,52; strkjv@Matthew:26:63f.|). Christ was a real man though the Son of God. He is also the representative man and has authority over all men.

rwp@Luke:6:36 @{Even as your Father} (\kath“s ho patˆr hum“n\). In strkjv@Matthew:5:48| we have \h“s ho patˆr hum“n\. 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:6:37 @{And judge not} (\kai mˆ krinete\). \Mˆ\ and the present active imperative, forbidding the habit of criticism. The common verb \krin“\, to separate, we have in our English words critic, criticism, criticize, discriminate. Jesus does not mean that we are not to form opinions, but not to form them rashly, unfairly, like our prejudice. {Ye shall not be judged} (\ou mˆ krithˆte\). First aorist passive subjunctive with double negative ou \mˆ\, strong negative. {Condemn not} (\mˆ katadikazete\). To give judgment (\dikˆ, dixaz“\) against (\kata\) one. \Mˆ\ and present imperative. Either cease doing or do not have the habit of doing it. Old verb. {Ye shall not be condemned} (\ou mˆ katadikasthˆte\). First aorist passive indicative again with the double negative. Censoriousness is a bad habit. {Release} (\apoluete\). Positive command the opposite of the censoriousness condemned.

rwp@Matthew:10:10 @{No wallet} (\mˆ pˆran\). Better than "scrip." It can be either a travelling or bread bag. Deissmann (_Light from the Ancient East_, pp. 108f.) shows that it can mean the beggar's collecting bag as in an inscription on a monument at Kefr Hanar in Syria: "While Christianity was still young the beggar priest was making his rounds in the land of Syria on behalf of the national goddess." Deissmann also quotes a pun in the _Didaskalia=Const. Apost_. 3, 6 about some itinerant widows who said that they were not so much \chˆrai\ (spouseless) as \pˆrai\ (pouchless). He cites also Shakespeare, _Troilus and Cressida_ III. iii. 145: "Time hath, my lord, a wallet at his back, wherein he puts alms for oblivion." {For the labourer is worthy of his food} (\axios gar ho ergatˆs tˆs trophˆs autou\). The sermon is worth the dinner, in other words. Luke in the charge to the seventy (Luke:10:7|) has the same words with \misthou\ (reward) instead of \trophˆs\ (food). In strkjv@1Timothy:5:18| Paul quotes Luke's form as scripture (\hˆ graphˆ\) or as a well-known saying if confined to the first quotation. The word for workman here (\ergatˆs\) is that used by Jesus in the prayer for labourers (Matthew:9:38|). The well-known _Didachˆ_ or _Teaching of the Twelve_ (xiii) shows that in the second century there was still a felt need for care on the subject of receiving pay for preaching. The travelling sophists added also to the embarrassment of the situation. The wisdom of these restrictions was justified in Galilee at this time. Mark (Mark:6:6-13|) and Luke (Luke:9:1-6|) vary slightly from Matthew in some of the details of the instructions of Jesus.

rwp@Matthew:10:16 @{As sheep in the midst of wolves} (\h“s probata en mes“i luk“n\). The presence of wolves on every hand was a fact then and now. Some of these very sheep (10:6|) at the end will turn out to be wolves and cry for Christ's crucifixion. The situation called for consummate wisdom and courage. The serpent was the emblem of wisdom or shrewdness, intellectual keenness (Genesis:3:1; strkjv@Psalms:58:5|), the dove of simplicity (Hosea:7:11|). It was a proverb, this combination, but one difficult of realization. Either without the other is bad (rascality or gullibility). The first clause with \arnas\ for \probata\ is in strkjv@Luke:10:3| and apparently is in a _Fragment of a Lost Gospel_ edited by Grenfell and Hunt. The combination of wariness and innocence is necessary for the protection of the sheep and the discomfiture of the wolves. For "harmless" (\akeraioi\) Moffatt and Goodspeed have "guileless," Weymouth "innocent." The word means "unmixed" (\a\ privative and \kerannumi\), "unadulterated," "simple," "unalloyed."

rwp@Matthew:10:41 @{In the name of a prophet} (\eis onoma prophˆtou\). "Because he is a prophet" (Moffatt). In an Oxyrhynchus Papyrus 37 (A.D. 49) we find \onomati eleutherou\ in virtue of being free-born. "He that receiveth a prophet from no ulterior motive, but simply _qua_ prophet (_ut prophetam_, Jer.) would receive a reward in the coming age equal to that of his guest" (McNeile). The use of \eis\ here is to be noted. In reality \eis\ is simply \en\ with the same meaning. It is not proper to say that \eis\ has always to be translated "into." Besides these examples of \eis onoma\ in verses 41| and 43| see strkjv@Matthew:12:41| \eis to kˆrugma I“nƒ\ (see Robertson's _Grammar_, p. 593). {Unto one of these little ones} (\hena t“n mikr“n tout“n\). Simple believers who are neither apostles, prophets, or particularly righteous, just "learners," "in the name of a disciple" (\eis onoma mathˆtou\). Alford thinks that some children were present (cf. strkjv@Matthew:18:2-6|).

rwp@Matthew:11:12 @{Suffereth violence} (\biazetai\). This verb occurs only here and in strkjv@Luke:16:16| in the N.T. It seems to be middle in Luke and Deissmann (_Bible Studies_, p. 258) quotes an inscription "where \biazomai\ is without doubt reflexive and absolute" as in strkjv@Luke:16:16|. But there are numerous papyri examples where it is passive (Moulton and Milligan, _Vocabulary_, etc.) so that "there seems little that promises decisive help for the difficult Logion of strkjv@Matthew:11:12; strkjv@Luke:16:16|." Songs:then in strkjv@Matthew:11:12| the form can be either middle or passive and either makes sense, though a different sense. The passive idea is that the kingdom is forced, is stormed, is taken by men of violence like "men of violence take it by force" (\biastai harpazousin autˆn\) or seize it like a conquered city. The middle voice may mean "experiences violence" or "forces its way" like a rushing mighty wind (so Zahn holds). These difficult words of Jesus mean that the preaching of John "had led to a violent and impetuous thronging to gather round Jesus and his disciples" (Hort, _Judaistic Christianity_, p. 26).

rwp@Matthew:11:19 @{Wisdom is justified by her works} (\edikai“thˆ apo t“n erg“n autˆs\). A timeless aorist passive (Robertson, _Grammar_, p. 836f.). The word "justified" means "set right" Luke (Luke:7:35|) has "by all her children" as some MSS. have here to make Matthew like Luke. These words are difficult, but understandable. God's wisdom has planned the different conduct of both John and Jesus. He does not wish all to be just alike in everything. "This generation" (verse 16|) is childish, not childlike, and full of whimsical inconsistencies in their faultfinding. They exaggerate in each case. John did not have a demon and Jesus was not a glutton or a winebibber. "And, worse than either, for \philos\ is used in a sinister sense and implies that Jesus was the comrade of the worst characters, and like them in conduct. A malicious nickname at first, it is now a name of honour: the sinner's lover" (Bruce). Cf. strkjv@Luke:15:2|. The plan of God is justified by results.

rwp@Matthew:11:21 @{Chorazin} (\Chorazein\). Mentioned only here and in strkjv@Luke:10:13|. Proof of "the meagreness of our knowledge of Judaism in the time of Christ" (Plummer) and of the many things not told in our Gospels (John:21:25|). We know something of Bethsaida and more about Capernaum as places of privilege. But (\plˆn\, howbeit) neither of these cities repented, changed their conduct. Note condition of the second class, determined as unfulfilled in verses 21| and 23|.

rwp@Matthew:12:30 @{He that is not with me} (\ho mˆ “n met' emou\). With these solemn words Jesus draws the line of cleavage between himself and his enemies then and now. Jesus still has his enemies who hate him and all noble words and deeds because they sting what conscience they have into fury. But we may have our choice. We either gather with (\sunag“n\) Christ or scatter (\skorpizei\) to the four winds. Christ is the magnet of the ages. He draws or drives away. "Satan is the arch-waster, Christ the collector, Saviour" (Bruce).

rwp@Matthew:15:11 @{This defileth the man} (\touto koinoi ton anthr“pon\). This word is from \koinos\ which is used in two senses, either what is "common" to all and general like the _Koin‚_ Greek, or what is unclean and "common" either ceremonially or in reality. The ceremonial "commonness" disturbed Peter on the housetop in Joppa (Acts:10:14|). See also strkjv@Acts:21:28; strkjv@Hebrews:9:13|. One who is thus religiously common or unclean is cut off from doing his religious acts. "Defilement" was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here: {Hear and understand} (\akouete kai suniete\). He has a profound distinction to draw. Moral uncleanness is what makes a man common, defiles him. That is what is to be dreaded, not to be glossed over. "This goes beyond the tradition of the elders and virtually abrogates the Levitical distinctions between clean and unclean" (Bruce). One can see the pettifogging pretenders shrivel up under these withering words.

rwp@Revelation:7:4 @{The number of the sealed} (\ton arithmon t“n esphragismen“n\). Accusative case object of \ˆkousa\ 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 \esphragismen“n\ (genitive). Songs:as to the case of \esphragismenoi\. {Out of every tribe of the children of Israel} (\ek pƒsˆs phulˆs hui“n Israˆl\). 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:7:16 @{They shall hunger no more} (\ou peinasousin eti\). Future tense of \peina“\, old verb with late form instead of \peinˆsousin\ like strkjv@Luke:6:25|. It is a free translation of strkjv@Isaiah:49:10| (not quotation from the LXX). {Neither thirst any more} (\oude dipsˆsousin eti\). Future tense of \dipsa“\, the two strong human appetites will be gone, a clear refutation of a gross materialistic or sensual conception of the future life. Cf. strkjv@John:6:35|. {Neither shall strike} (\oude mˆ pesˆi\). Strong double negative \oude mˆ\ with second aorist active subjunctive of \pipt“\, to fall. They will no longer be under the rays of the sun as upon earth. {Nor any heat} (\oude pƒn kauma\). Old word from \kai“\, to burn, painful and burning heat, in N.T. only here and strkjv@16:9| (picture of the opposite condition). The use of the negative with \pƒn\ (all) for "not any" is common in N.T. Cf. strkjv@Psalms:121:6|.

rwp@Revelation:9:5 @{That they should not kill them} (\hina mˆ apoktein“sin autous\). Sub-final object clause (subject of \edothˆ\) with \hina mˆ\ and the subjunctive of \apoktein“\ either present (continued action) or aorist (constative, form the same), the usual construction with \hina\. The locusts are charged to injure men, but not to kill them. {But that they should be tormented} (\all' hina basanisthˆsontai\). Sub-final clause again with \hina\, but this time with the first future passive indicative (like strkjv@3:9; strkjv@6:4; strkjv@8:3; strkjv@13:12|) of \basaniz“\, old verb, to test metals (from \basanos\, strkjv@Matthew:4:24|) by touchstone, then to torture like strkjv@Matthew:8:29|, further in strkjv@Revelation:11:10; strkjv@12:2; strkjv@14:10; strkjv@20:10|. {Five months} (\mˆnas pente\). Accusative of extent of time. The actual locust is born in the spring and dies at the end of summer (about five months). {Torment} (\basanismos\). Late word for torture, from \basaniz“\, in N.T. only in strkjv@Revelation:9:5; strkjv@14:11; strkjv@18:7,10,15|. The wound of the scorpion was not usually fatal, though exceedingly painful. {When it striketh a man} (\hotan paisˆi anthr“pon\). Indefinite temporal clause with \hotan\ and the first aorist active subjunctive of \pai“\ (Matthew:26:51|), old verb, to smite, "whenever it smites a man."

rwp@Revelation:9:6 @{Men} (\hoi anthr“poi\). Generic use of the article (men as a class). {Shall not find it} (\ou mˆ heurˆsousin auton\). Strong double negative \ou mˆ\ with the future active indicative according to Aleph Q, but \heur“sin\ (second aorist active subjunctive) according to A P (either construction regular). The idea here is found in strkjv@Job:3:21; strkjv@Jeremiah:8:3|. "Such a death as they desire, a death which will end their sufferings, is impossible; physical death is no remedy for the \basanismos\ of an evil conscience" (Swete). {They shall desire to die} (\epithumˆsousin apothanein\). Future active of \epithume“\, a climax to \zˆtˆsousin\ (they shall seek), to desire vehemently. Paul in strkjv@Phillipians:1:23| shows a preference for death if his work is done, in order to be with Christ, a very different feeling from what we have here. {Fleeth} (\pheugei\). Vivid futuristic present active indicative of \pheug“\. Even death does not come to their relief.

rwp@Revelation:17:2 @{The kings of the earth} (\hoi basileis tˆs gˆs\). Repeated in strkjv@1:5; strkjv@6:15; strkjv@17:18; strkjv@18:3,9; strkjv@19:19; strkjv@21:24| and "the kings of the inhabited earth" (16:14|) either for human rulers in general or the vassal kings absorbed by the Roman Empire. {Committed fornication} (\eporneusan\). First aorist active indicative of \porneu“\. "In purchasing the favour of Rome by accepting her suzerainty and with it her vices and idolatries" (Swete). {Were made drunken} (\emethusthˆsan\). First aorist passive indicative of \methusk“\, old verb (from \methu\), as in strkjv@Luke:12:45|, here only in the Apocalypse. Cf. strkjv@Isaiah:51:7| and \pepotiken\ in strkjv@Revelation:14:8|. See strkjv@18:3|.

rwp@Revelation:17:4 @{Was arrayed} (\ˆn peribeblˆmenˆ\). 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} (\kechrus“menˆ\). 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} (\chrusi“i kai lith“i timi“i kai margaritais\). Instrumental case. \Chrusi“i\ is cognate with the participle. \Lith“i timi“i\ 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 bdelugmat“n\). Agreeing with \potˆrion\, "cup" (neuter singular accusative). Some MSS. read \gem“n\ (nominative masculine like \ech“n\ in verse 3|, quite irregular). For \bdelugmat“n\ (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 tˆs porneias autˆs\). Either the accusative after \gemon\ as in verse 3| (and full of the unclean things of her fornication) or the object of \echousa\, like \potˆrion\.

rwp@Revelation:17:5 @{Upon her forehead a name written} (\epi to met“pon autˆs onoma gegrammenon\). Roman harlots wore a label with their names on their brows (Seneca, _Rhet_. I. 2. 7; Juvenal VI. 122f.), and so here. In strkjv@19:16| Christ has a name on his garments and on his thigh, while in strkjv@14:1; strkjv@22:4| the redeemed have the name of God on their foreheads. There is undoubtedly a contrast between this woman here and the woman in chapter strkjv@Revelation:12|. {Mystery} (\mustˆrion\). Either in apposition with \onoma\ or as part of the inscription on her forehead. In either case the meaning is the same, that the name Babylon is to be interpreted mystically or spiritually (cf. \pneumatik“s\ strkjv@11:8|) for Rome. {The Mother of the Harlots and of the Abominations of the Earth} (\Hˆ Mˆtˆr t“n Porn“n kai t“n Bdelugmat“n tˆs Gˆs\). The Metropolis of the Empire is the mother of harlotry and of the world's idolatries. Charles quotes Tacitus (_Ann_. XV. 44) about Rome as the city "quo cuncta undique atrocia aut pudenda confluunt celebranturque_."

rwp@Revelation:19:10 @{To worship him} (\proskunˆsai aut“i\). First aorist active infinitive of purpose. John either felt that the angel represented God or he was beside himself with excitement over the glorious consummation. He was tempted to worship an angel (Colossians:2:18|). {See thou do it not} (\hora mˆ\). Repeated in strkjv@22:9|. Here there is no verb after \mˆ\ (ellipse of \poiˆsˆis touto\) as in strkjv@Mark:1:44; strkjv@1Thessalonians:5:15|), the aorist subjunctive of negative purpose with \mˆ\ after \hora\ (present active imperative of \hora“\), a common enough idiom. {Fellow-servant} (\sundoulos\). The angel refuses worship from John on this ground. All Christians are \sundouloi\ (fellow-servants) as Christ taught (Matthew:18:28ff.; strkjv@24:49|) and as Paul (Colossians:1:7; strkjv@4:7|) and John (Revelation:6:11|) taught. Angels are God's servants also (Hebrews:1:4-14|). For "the testimony of Jesus see strkjv@1:2,9; strkjv@6:9; strkjv@12:17; strkjv@22:4|. {Worship God} (\t“i the“i proskunˆson\). And Christ, who is the Son of God (5:13f.|). {The spirit of prophecy} (\to pneuma tˆs prophˆteias\). Explanatory use of \gar\ (for) here as in 8|. The possession of the prophetic spirit shows itself in witness to Jesus. In illustration see strkjv@Mark:1:10; strkjv@Matthew:3:16; strkjv@Luke:3:21; strkjv@John:1:51; strkjv@Revelation:4:1; strkjv@10:1; strkjv@11:19; strkjv@14:17; strkjv@15:5; strkjv@18:1; strkjv@19:1,7-9|.

rwp@Revelation:19:12 @{A flame of fire} (\phlox puros\). As in the opening vision of Christ in strkjv@1:14| (2:18|). {Many diadems} (\diadˆmata polla\). A new feature, but the dragon has a diadem on each of his seven heads (12:3|) and the first beast one upon each of his ten horns (13:1|). Songs:the victorious Messiah will wear many royal diadems and not mere crowns, because he is King of kings (19:16|). {And he hath} (\kai ech“n\). Nominative active present participle of \ech“\ either used absolutely as an independent verb (like indicative) or in an anacoluthon, though \autou\ (his) is genitive. {A name written} (\onoma gegrammenon\). Perfect passive participle of \graph“\ as in strkjv@2:17| (cf. strkjv@3:12|). {But he himself} (\ei mˆ autos\). "Except himself" (common ellipsis of the verb after \ei mˆ\, "if not"). See strkjv@2:17; strkjv@3:12| for the new name there described. See strkjv@14:1| for the name of Christ on the forehead of the 144,000, and strkjv@17:5| for the name on the forehead of the harlot. This word here supplements what Jesus says in strkjv@Matthew:11:27|.

rwp@Revelation:19:13 @{Arrayed} (\peribeblˆmenos\). Perfect passive participle of \periball“\, to clothe, often in this book. {In a garment} (\himation\). Accusative case after the passive participle \peribeblˆmenos\. {Sprinkled} (\rerantismenon\). Perfect passive participle of \rantiz“\, in the predicate accusative case agreeing with \himation\. A Q here read \bebammenon\ (perfect passive participle of \bapt“\, to dip). Probably \rerantismenon\ (sprinkled) is correct, because the picture comes from strkjv@Isaiah:63:3|, where Aquila and Symmachus use \rantiz“\. The use of \bebammenon\ (dipped) is a bolder figure and Charles considers it correct. In either case it is the blood of Christ's enemies with which his raiment (\himation\, perhaps a \chlamus\ strkjv@Matthew:27:28,31|) is sprinkled or dipped as the case may be, not his own blood on Calvary (1:5; strkjv@5:9; strkjv@7:14; strkjv@12:11|), but proleptically and prophetically the blood of Christ's enemies. \Haimati\ can be either locative case with \bebammenon\ (dipped in blood) or instrumental with \rerantismenon\ (sprinkled with blood). {The Word of God} (\ho Logos tou theou\). Some scholars hold this addition inconsistent with verse 12|, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in strkjv@Hebrews:4:12|. In strkjv@John:1:1,14| it is merely \ho Logos\ (the Word), in strkjv@1John:1:1| \ho Logos tˆs z“ˆs\ (the Word of Life), while here it is \ho Logos tou theou\ (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke:5:1; strkjv@8:11|, etc.; strkjv@1Corinthians:14:36; strkjv@2Corinthians:2:17|, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews:1:1f.|).

rwp@Revelation:20:3 @{Into the abyss} (\eis tˆn abusson\). The one in strkjv@9:1f.| and the one spoken of by the legion of demons in strkjv@Luke:8:31| under the charge of the angel of the abyss (Apollyon, strkjv@Revelation:9:11|) who is either Satan himself or a kindred power. "Already he has been cast out of Heaven (12:9|), now he is cast out of the earth, and returns to his own place" (Swete). {Shut it and sealed it} (\ekleisen kai esphragisen\). Effective first aorists active indicative of \klei“\ and \sphragiz“\. {That he should deceive no more} (\hina mˆ planˆsˆi\). Negative purpose clause with \hina mˆ\ and the first aorist active subjunctive of \plana“\. Glorious relief after the strain of the previous visions of conflict. Small wonder that Christians today cherish this blessed hope whatever the actual meaning may be. {Until should be finished} (\achri telesthˆi\). Temporal clause of future purpose with \achri\ (as a conjunction like \he“s\) and the first aorist passive subjunctive of \tele“\. Repeated in verse 5| and see \achri\ and the subjunctive in strkjv@7:3; strkjv@15:8|. {He must be loosed} (\dei luthˆnai\). Sad necessity, alas, with \dei\ and the first aorist passive infinitive of \lu“\. {For a little time} (\mikron chronon\). Accusative of time. Whatever the thousand years means, it is here said plainly that after it is over the devil will again have power on earth "for a little time."

rwp@Revelation:21:1 @{A new heaven and a new earth} (\ouranon kainon kai gˆn kainˆn\). This new vision (\eidon\) is the picture of the bliss of the saints. {The first heaven and the first earth} (\ho pr“tos ouranos kai hˆ pr“tˆ gˆ\) {are passed away} (\apˆlthan\, went away, second aorist active indicative of \aperchomai\). "Fled away" (\ephugen\) in strkjv@20:11|. {And the sea is no more} (\kai hˆ thalassa ouk estin eti\). The sea had given up its dead (20:13|). There were great risks on the sea (18:17ff.|). The old physical world is gone in this vision. It is not a picture of renovation of this earth, but of the disappearance of this earth and sky (not heaven where God dwells). It is a glorious picture here in strkjv@21:1-8| in sharp contrast to the lake of fire in strkjv@20:11-15|. The symbolism in neither case is to be pressed too literally, but a stern and a glorious reality exists behind it all.

rwp@Revelation:22:7 @{And behold, I come quickly} (\kai idou erchomai tachu\). Christ is the speaker, either through this angel or more probably directly from Christ without introduction as in verses 12,16|. About Christ coming quickly see strkjv@2:5,16; strkjv@3:11; strkjv@16:15|, and already in strkjv@1:2f|. Once more we must recall that \tachu\ and \en tachei\ are according to God's time, not ours (2Peter:3:8|). {Blessed} (\makarios\). This beatitude is like in substance the first (1:3|) and is in Christ's own words like the one in strkjv@16:15|. This book is here called a "prophecy" (\prophˆteias\) as in verses 10,18,19|. It is Christ's revelation from God, a direct message from God. Part of it is prediction of doom on Christ's enemies, but most of it is a comforting picture of final triumph and bliss for the faithful in a time of great distress and persecution.

rwp@Revelation:22:18 @{I testify} (\Eg“ martur“\). Commentators disagree keenly about the words in verses 18,19|. Charles rejects them as an interpolation and out of harmony with the rest of the book. Beckwith takes them to be John's own warning, drawn from strkjv@Deuteronomy:4:2| "to every man that heareth" (\panti t“i akouonti\, dative of the articular present active participle of \akou“\, which compare strkjv@1:3|). Swete properly holds these verses to be from Jesus himself, still bearing solemn witness to this book, with warning against wilful perversion of its teachings. {If any man shall add} (\ean tis epithˆi\). Condition of the third class with \ean\ and the second aorist active subjunctive of \epitithˆmi\, with \epi\ added with \auta\, as also in the conclusion \epithˆsei ep' auton\ (future active). This warning is directed against perversions of this book, not about the New Testament or the Bible as a whole, though it may be true there also. Surely no warning was more needed when we consider the treatment accorded the Apocalypse, so that Dr. Robert South said that the Apocalypse either found one crazy or left him so.

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 idi“tai\ (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_Revelation @ THEORIES OF INTERPRETATION They are literally many. There are those who make the book a chart of Christian and even of human history even to the end. These divide into two groups, the continuous and the synchronous. The continuous historical theory takes each vision and symbol in succession as an unfolding panorama. Under the influence of this theory there have been all sorts of fantastic identifications of men and events. The synchronous theory takes the series of sevens (seals, trumpets, bowls) as parallel with each other, each time going up to the end. But in neither case can any satisfactory program be arranged. Another historical interpretation takes it all as over and done, the preterist theory. This theory again breaks into two, one finding the fulfilment all in the Neronic period, the other in the Domitianic era. Something can be said for each view, but neither satisfies the whole picture by any means. Roman Catholic scholars have been fond of the preterist view to escape the Protestant interpretation of the second beast in chapter strkjv@Revelation:13| as papal Rome. There is still another interpretation, the futurist, which keeps the fulfilment all in the future and which can be neither proved nor disproved. There is also the purely spiritual theory which finds no historical allusion anywhere. This again can be neither proved nor disproved. One of the lines of cleavage is the millennium in chapter strkjv@Revelation:20|. Those who take the thousand years literally are either pre-millennialists who look for the second coming of Christ to be followed by a thousand years of personal reign here on earth or the postmillennialists who place the thousand years before the second coming. There are others who turn to strkjv@2Peter:3:8| and wonder if, after all, in a book of symbols this thousand years has any numerical value at all. There seems abundant evidence to believe that this apocalypse, written during the stress and storm of Domitian's persecution, was intended to cheer the persecuted Christians with a view of certain victory at last, but with no scheme of history in view.

rwp@Romans:1:8 @{First} (\pr“ton men\). Adverb in the accusative case, but no \epeita de\ (in the next place) as in strkjv@Hebrews:7:2| or \epeita\ as in strkjv@James:3:17| follows. The rush of thoughts crowds out the balanced phraseology as in strkjv@Romans:3:2; strkjv@1Corinthians:11:18|. {Through} (\dia\). As the mediator or medium of thanksgiving as in strkjv@7:25|. {For} (\peri\). Concerning, about. {That} (\hoti\). Or because. Either declarative or causal \hoti\ makes sense here. {Your faith} (\hˆ pistis hum“n\). "Your Christianity" (Sanday and Headlam). {Is proclaimed} (\kataggelletai\). Present passive indicative of \kataggell“\, to announce (\aggell“\) up and down (\kata\). See also \anaggell“\, to bring back news (John:5:15|), \apaggell“\, to announce from one as the source (Matthew:2:8|), \prokataggell“\, to announce far and wide beforehand (Acts:3:18|). {Throughout all the world} (\en hol“i t“i kosm“i\). Natural hyperbole as in strkjv@Colossians:1:6; strkjv@Acts:17:6|. But widely known because the church was in the central city of the empire.

rwp@Romans:1:19 @{Because} (\dioti\). Gives the reason (\dia, hoti\ like our "for that") for the revelation of God's wrath. {That which may be known of God} (\to gn“ston tou theou\). Verbal adjective from \gin“sk“\, either "the known" as elsewhere in N.T. (Acts:1:19; strkjv@15:18|, etc.) or "the knowable" as usual in ancient Greek, that is "the knowledge" (\hˆ gn“sis\) of God. See strkjv@Phillipians:3:8|. Cf. same use of the verbal \chrˆston\ in strkjv@Romans:2:4|, \ametatheton\ in strkjv@Hebrews:6:17|. {Manifest in them} (\phaneron en autois\). In their hearts and consciences. {God manifested} (\ho theos ephaner“sen\). First aorist active indicative of \phanero“\. Not mere tautology. See strkjv@2:14-16|.

rwp@Romans:1:20 @{The invisible things of him} (\ta aorata autou\). Another verbal adjective (\a\ privative and \hora“\, to see), old word, either unseen or invisible as here and elsewhere in N.T. (Colossians:1:15f.|, etc.). The attributes of God's nature defined here as "his everlasting power and divinity" (\hˆ te aidios autou dunamis kai theiotˆs\). \Aidios\ is for \aeidios\ from \aei\ (always), old word, in N.T. only here and strkjv@Jude:1:6|, common in Philo (\z“ˆ aidios\), elsewhere \ai“nios\. \Theiotˆs\ is from \theios\ (from \theos\) quality of \theos\ and corresponds more to Latin _divinitas_ from _divus_, divine. In strkjv@Colossians:2:9| Paul uses \theotˆs\ (Latin _deitas_ from _deus_) {deity}, both old words and nowhere else in the N.T. \Theotˆs\ is Divine Personality, \theiotˆs\, Divine Nature and properties (Sanday and Headlam). {Since the creation of the world} (\apo ktise“s kosmou\). He means by God and unto God as antecedent to and superior to the world (cf. strkjv@Colossians:1:15f|. about Christ). {Are clearly seen} (\kathoratai\). Present passive indicative of \kathora“\ (perfective use of \kata-\), old word, only here in N.T., with direct reference to \aorata\. {Being perceived} (\nooumena\). Present passive participle of \noe“\, to use the \nous\ (intellect). {That they may be without excuse} (\eis to einai autous anapologˆtous\). More likely, "so that they are without excuse." The use of \eis to\ and the infinitive (with accusative of general reference) for result like \h“ste\ is reasonably clear in the N.T. (Moulton, _Prolegomena_, p. 219; Robertson, _Grammar_, p. 1003). \Anapologˆtous\ is another verbal with \an\ from \apologeomai\. Old word, in N.T. only here and strkjv@Romans:2:1| ("inexcusable" here).

rwp@Romans:3:3 @{For what if?} (\ti gar ei?\). But Westcott and Hort print it, \Ti gar? ei\. See strkjv@Phillipians:1:18| for this exclamatory use of \ti gar\ (for how? How stands the case?). {Some were without faith} (\ˆpistˆsan\). First aorist active indicative of \apiste“\, old verb, to disbelieve. This is the common N.T. meaning (Luke:24:11,41; strkjv@Acts:28:24; strkjv@Romans:4:20|). Some of them "disbelieved," these "depositaries and guardians of revelation" (Denney). But the word also means to be unfaithful to one's trust and Lightfoot argues for that idea here and in strkjv@2Timothy:2:13|. The Revised Version renders it "faithless" there. Either makes sense here and both ideas are true of some of the Jews, especially concerning the Messianic promises and Jesus. {The faithfulness of God} (\tˆn pistin tou theou\). Undoubtedly \pistis\ has this sense here and not "faith." God has been faithful (2Timothy:2:13|) whether the Jews (some of them) were simply disbelievers or untrue to their trust. Paul can use the words in two senses in verse 3|, but there is no real objection to taking \ˆpistˆsan, apistian, pistin\, all to refer to faithfulness rather than just faith.

rwp@Romans:3:5 @{What shall we say?} (\ti eroumen?\). Rhetorical question, common with Paul as he surveys the argument. {Commendeth} (\sunistˆsin\). This common verb \sunistˆmi\, to send together, occurs in the N.T. in two senses, either to introduce, to commend (2Corinthians:3:1; strkjv@4:2|) or to prove, to establish (2Corinthians:7:11; strkjv@Galatians:2:18; strkjv@Romans:5:8|). Either makes good sense here. {Who visiteth the wrath} (\ho epipher“n tˆn orgˆn\). "Who brings on the wrath," "the inflicter of the anger" (Vaughan). {I speak as a man} (\kata anthr“pon\). See strkjv@Galatians:3:15| for same phrase. As if to say, "pardon me for this line of argument." Tholuck says that the rabbis often used \kata anthr“pon\ and \ti eroumen\. Paul had not forgotten his rabbinical training.

rwp@Romans:3:9 @{What then?} (\ti oun?\). Paul's frequent query, to be taken with verses 1,2|. {Are we in worse case than they?} (\proechometha?\). The American Revisers render it: "Are we in better case than they?" There is still no fresh light on this difficult and common word though it occurs alone in the N.T. In the active it means to have before, to excel. But here it is either middle or passive. Thayer takes it to be middle and to mean to excel to one's advantage and argues that the context demands this. But no example of the middle in this sense has been found. If it is taken as passive, Lightfoot takes it to mean, "Are we excelled" and finds that sense in Plutarch. Vaughan takes it as passive but meaning, "Are we preferred?" This suits the context, but no other example has been found. Songs:the point remains unsettled. The papyri throw no light on it. {No, in no wise} (\ou pant“s\). "Not at all." See strkjv@1Corinthians:5:10|. {We before laid to the charge} (\proˆitiasametha\). First aorist middle indicative of \proaitiaomai\, to make a prior accusation, a word not yet found anywhere else. Paul refers to strkjv@1:18-32| for the Greeks and strkjv@2:1-29| for the Jews. The infinitive \einai\ with the accusative \pantas\ is in indirect discourse. {Under sin} (\hupo hamartian\). See strkjv@Galatians:3:22; strkjv@Romans:7:14|.

rwp@Romans:4:15 @{Worketh wrath} (\orgˆn katergazetai\). Because of disobedience to it. {Neither is there transgression} (\oude parabasis\). There is no responsibility for the violation of a non-existent law.

rwp@Romans:4:23 @{That} (\hoti\). Either recitative or declarative \hoti\. It makes sense either way.

rwp@Romans:6:13 @{Neither present} (\mˆde paristanete\). Present active imperative in prohibition of \paristan“\, late form of \paristˆmi\, to place beside. Stop presenting your members or do not have the habit of doing so, "do not go on putting your members to sin as weapons of unrighteousness." {Instruments} (\hopla\). Old word for tools of any kind for shop or war (John:18:3; strkjv@2Corinthians:6:7; strkjv@10:4; strkjv@Romans:13:12|). Possibly here figure of two armies arrayed against each other (Galatians:5:16-24|), and see \hopla dikaiosunˆs\ below. The two sets of \hopla\ clash. {But present yourselves unto God} (\alla parastˆsate heautous t“i the“i\). First aorist active imperative of \paristˆmi\, same verb, but different tense, do it now and completely. Our "members" (\melˆ\) should be at the call of God "as alive from the dead."

rwp@Romans:8:3 @{That the law could not do} (\to adunaton tou nomou\). Literally, "the impossibility of the law" as shown in strkjv@7:7-24|, either nominative absolute or accusative of general reference. No syntactical connection with the rest of the sentence. {In that} (\en h“i\). "Wherein." {It was weak} (\ˆsthenei\). Imperfect active, continued weak as already shown. {In the likeness of sinful flesh} (\en homoi“mati sarkos hamartias\). For "likeness" see strkjv@Phillipians:2:7|, a real man, but more than man for God's "own Son." Two genitives "of flesh of sin" (marked by sin), that is the flesh of man is, but not the flesh of Jesus. {And for sin} (\kai peri hamartias\). Condensed phrase, God sent his Son also concerning sin (our sin). {Condemned sin in the flesh} (\katekrine tˆn hamartian en tˆi sarki\). First aorist active indicative of \katakrin“\. He condemned the sin of men and the condemnation took place in the flesh of Jesus. If the article \tˆn\ had been repeated before \en tˆi sarki\ Paul would have affirmed sin in the flesh of Jesus, but he carefully avoided that (Robertson, _Grammar_, p. 784).

rwp@Romans:8:7 @{Is not subject} (\ouch hupotassetai\). Present passive indicative of \hupotass“\, late verb, military term for subjection to orders. Present tense here means continued insubordination. {Neither indeed can it be} (\oude gar dunatai\). "For it is not even able to do otherwise." This helpless state of the unregenerate man Paul has shown above apart from Christ. Hope lies in Christ (7:25|) and the Spirit of life (8:2|).

rwp@Romans:8:24 @{For by hope were we saved} (\tˆi gar elpidi es“thˆmen\). First aorist passive indicative of \s“z“\. The case of \elpidi\ is not certain, the form being the same for locative, instrumental and dative. Curiously enough either makes good sense in this context: "We were saved in hope, by hope, for hope" (of the redemption of the body).

rwp@Romans:8:34 @{Shall condemn} (\katakrin“n\). Can be either present active participle (condemns) or the future (shall condemn). It is a bold accuser who can face God with false charges or with true ones for that matter for we have an "Advocate" at God's Court (1John:2:1|), "who is at the right hand of God" (\hos estin en dexiƒi tou theou\) "who also maketh intercession for us" (\hos kai entugchanei huper hˆm“n\). Our Advocate paid the debt for our sins with his blood. The score is settled. We are free (8:1|).

rwp@Romans:9:11 @{The children being not yet born} (\mˆp“ gennˆthent“n\). Genitive absolute with first aorist passive participle of \genna“\, to beget, to be born, though no word for children nor even the pronoun \aut“n\ (they). {Neither having done anything good or bad} (\mˆde praxant“n ti agathon ˆ phaulon\). Genitive absolute again with first active participle of \prass“\. On \phaulon\, see strkjv@2Corinthians:5:10|. {The purpose of God} (\hˆ prothesis tou theou\). See strkjv@8:28| for \prothesis\. {According to election} (\kat' eklogˆn\). Old word from \ekleg“\, to select, to choose out. See strkjv@1Thessalonians:1:4|. Here it is the purpose (\prothesis\) of God which has worked according to the principles of election. {Not of works} (\ouk ex erg“n\). Not of merit.

rwp@Romans:9:33 @Paul repeats the phrase just used in the whole quotation from strkjv@Isaiah:8:14| with the same idea in "a rock of offence" (\petran skandalou\, "a rock of snare," a rock which the Jews made a cause of stumbling). The rest of the verse is quoted from strkjv@Isaiah:28:16|. However, the Hebrew means "shall not make haste" rather than "shall not be put to shame." In strkjv@1Peter:2:8| we have the same use of these Scriptures about Christ. Either Peter had read Romans or both Paul and Peter had a copy of Christian _Testimonia_ like Cyprian's later.

rwp@Romans:11:4 @{The answer of God} (\ho chrˆmatismos\). An old word in various senses like \chrˆmatiz“\, only here in N.T. See this use of the verb in strkjv@Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Acts:10:22|. {To Baal} (\tˆi Baal\). Feminine article. In the LXX the name \Baal\ is either masculine or feminine. The explanation is that the Jews put _Bosheth_ (\aischunˆ\, shame) for Baal and in the LXX the feminine article occurs because \aischunˆ\ is so, though here the LXX has the masculine \t“i\.

rwp@Romans:11:11 @{Did they stumble that they might fall?} (\mˆ eptaisan hina pes“sin?\). Negative answer expected by \mˆ\ as in verse 1|. First aorist active indicative of \ptai“\, old verb, to stumble, only here in Paul (see strkjv@James:3:2|), suggested perhaps by \skandalon\ in verse 9|. If \hina\ is final, then we must add "merely" to the idea, "merely that they might fall" or make a sharp distinction between \ptai“\, to stumble, and \pipt“\, to fall, and take \pes“sin\ as effective aorist active subjunctive to fall completely and for good. \Hina\, as we know, can be either final, sub-final, or even result. See strkjv@1Thessalonians:5:4; strkjv@1Corinthians:7:29; strkjv@Galatians:5:17|. Paul rejects this query in verse 11| as vehemently as he did that in verse 1|. {By their fall} (\t“i aut“n parapt“mati\). Instrumental case. For the word, a falling aside or a false step from \parapipt“\, see strkjv@5:15-20|. {Is come}. No verb in the Greek, but \ginetai\ or \gegonen\ is understood. {For to provoke them to jealousy} (\eis to parazˆl“sai\). Purpose expressed by \eis\ and the articular infinitive, first aorist active, of \parazˆlo“\, for which verb see strkjv@1Corinthians:10:22|. As an historical fact Paul turned to the Gentiles when the Jews rejected his message (Acts:13:45ff.; strkjv@28:28|, etc.). {The riches of the world} (\ploutos kosmou\). See strkjv@10:12|. {Their loss} (\to hˆttˆma aut“n\). Songs:perhaps in strkjv@1Corinthians:6:7|, but in strkjv@Isaiah:31:8| defeat is the idea. Perhaps so here. {Fulness} (\plˆr“ma\). Perhaps "completion," though the word from \plˆro“\, to fill, has a variety of senses, that with which anything is filled (1Corinthians:10:26,28|), that which is filled (Ephesians:1:23|). {How much more?} (\pos“i mallon\). Argument _a fortiori_ as in verse 24|. Verse 25| illustrates the point.

rwp@Romans:11:13 @{To you that are Gentiles} (\humin tois ethnesin\). "To you the Gentiles." He has a serious word to say to them. {Inasmuch then} (\eph' hoson men oun\). Not temporal, _quamdiu_, "so long as" (Matthew:9:15|), but qualitative _quatenus_ "in so far then as" (Matthew:25:40|). {I glorify my ministry} (\tˆn diakonian mou doxaz“\). As apostle to the Gentiles (\ethn“n apostolos\, objective genitive). Would that every minister of Christ glorified his ministry. {If by any means} (\ei p“s\). This use of \ei\ with purpose or aim is a kind of indirect discourse. {I may provoke} (\parazˆl“s“\). Either future active indicative or first aorist active subjunctive, see same uncertainty in strkjv@Phillipians:3:10| \katantˆs“\, but in strkjv@3:11| \katalab“\ after \ei\ is subjunctive. The future indicative is clear in strkjv@Romans:1:10| and the optative in strkjv@Acts:27:12|. Doubtful whether future indicative or aorist subjunctive also in \s“s“\ (save).

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