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rwp@1Corinthians:14:20 @{Be not children in mind} (\mˆ paidia ginesthe tais phresin\). "Cease becoming children in your intellects," as some of them evidently were. Cf. strkjv@Hebrews:5:11-14| for a like complaint of intellectual dulness for being old babies. {In malice be ye babes} (\tˆi kakiƒi nˆpiazete\). {Be men} (\teleioi ginesthe\). Keep on becoming adults in your minds. A noble and a needed command, pertinent today.

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

rwp@2Thessalonians:2:8 @{And then} (\kai tote\). Emphatic note of time, {then} when the restraining one (\ho katech“n\) is taken out of the way, then \the lawless one\ (\ho anomos\), the man of sin, the man of perdition, will be revealed. {Whom the Lord [Jesus] shall slay} (\hon ho kurios [Iˆsous] anelei\). Whether Jesus is genuine or not, he is meant by Lord. \Anelei\ is a late future from \anaire“\, in place of \anairˆsei\. Paul uses strkjv@Isaiah:11:4| (combining {by the word of his mouth} with {in breath through lips}) to picture the triumph of Christ over this adversary. It is a powerful picture how the mere breath of the Lord will destroy this arch-enemy (Milligan). {And bring to naught by the manifestation of his coming} (\kai katargˆsei tˆi epiphaneiƒi tˆs parousias autou\). This verb \katarge“\ (\kata, argos\) to render useless, rare in ancient Greek, appears 25 times in Paul and has a variety of renderings. In the papyri it has a weakened sense of hinder. It will be a grand fiasco, this advent of the man of sin. Paul here uses both \epiphaneia\ (\epiphany\, elsewhere in N.T. in the Pastorals, familiar to the Greek mind for a visit of a god) and \parousia\ (more familiar to the Jewish mind, but common in the papyri) of the second coming of Christ. "The apparition of Jesus heralds his doom" (Moffatt). The mere appearance of Christ destroys the adversary (Vincent).

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

rwp@2Thessalonians:2:15 @{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:3:2 @{And that we may be delivered} (\kai hina rusth“men\). A second and more personal petition (Milligan). First aorist passive subjunctive of \ruomai\, old verb to rescue. Note change in tense from present to aorist (effective aorist). {From unreasonable and evil men} (\apo t“n atop“n kai ponˆr“n anthr“p“n\). Ablative case with \apo\. Originally in the old Greek \atopos\ (\a\ privative and \topos\) is out of place, odd, unbecoming, perverse, outrageous, both of things and persons. \Ponˆros\ is from \pone“\, to work (\ponos\), looking on labour as an annoyance, bad, evil. Paul had a plague of such men in Corinth as he had in Thessalonica. {For all have not faith} (\ou gar pant“n hˆ pistis\). Copula \estin\ not expressed. \Pant“n\ is predicate possessive genitive, faith (article with abstract substantive) does not belong to all. Hence their evil conduct.

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

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

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

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

rwp@2Timothy:4:8 @{Henceforth} (\loipon\). Accusative case, "for the rest." {There is laid up for me} (\apokeitai moi\). Present passive of \apokeimai\, old verb, to be laid away. See strkjv@Colossians:1:5| for the hope laid away. Paul's "crown of righteousness" (\ho tˆs dikaiosunˆs stephanos\, genitive of apposition, the crown that consists in righteousness and is also the reward for righteousness, the victor's crown as in strkjv@1Corinthians:9:25| which see) "is laid away" for him. {At that day} (\en ekeinˆi tˆi hˆmerƒi\). That great and blessed day (1:12,18|). {The righteous judge} (\ho dikaios kritˆs\). "The just judge," the umpire who makes no mistakes who judges us all (2Corinthians:5:10|). {Shall give me} (\apod“sei moi\). Future active of \apodid“mi\. "Will give back" as in strkjv@Romans:2:6| and in full. {But also to all them that have loved his appearing} (\alla pƒsin tois ˆgapˆkosin tˆn epiphaneian autou\). Dative case of the perfect active participle of \agapa“\, to love, who have loved and still love his second coming. \Epiphaneia\ here can as in strkjv@1:10| be interpreted of Christ's Incarnation.

rwp@2Timothy:4:21 @{Before winter} (\pro cheim“nos\). Pathetic item if Paul was now in the Mamertine Dungeon in Rome with winter coming on and without his cloak for which he asked. How long he had been in prison this time we do not know. He may even have spent the previous winter or part of it here. Eubulus, Pudens, Linus, Claudia are all unknown otherwise. Irenaeus does speak of Linus. {The Lord be with thy Spirit} (\ho kurios meta tou pneumatos sou\). Let us hope that Timothy and Mark reached Paul before winter, before the end came, with the cloak and with the books. Our hero, we may be sure, met the end nobly. He is already more than conqueror in Christ who is by his side and who will welcome him to heaven and give him his crown. Luke, Timothy, Mark will do all that mortal hands can do to cheer the heart of Paul with human comfort. He already had the comfort of Christ in full measure.

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

rwp@Acts:1:11 @{Who also} (\hoi kai\). Common use of \kai\ pleonastic to show that the two events were parallel. This is the simplest way from Homer on to narrate two parallel events. {Why?} (\ti\). Jesus had told them of his coming Ascension (John:6:62; strkjv@20:17|) so that they should have been prepared. {This Jesus} (\houtos ho Iˆsous\). _Qui vobis fuit eritque semper Jesus, id est, Salvator_ (Corn. a Lapide). The personal name assures them that Jesus will always be in heaven a personal friend and divine Saviour (Knowling). {Songs:in like manner} (\hout“s hon tropon\). Same idea twice. "Songs:in which manner" (incorporation of antecedent and accusative of general reference). The fact of his second coming and the manner of it also described by this emphatic repetition.

rwp@Acts:2:1 @{Was now come} (\en t“i sunplˆrousthai\). Luke's favourite idiom of \en\ with the articular present infinitive passive and the accusative of general reference, "in the being fulfilled completely (perfective use of \sun-\) as to the day of Pentecost." Common verb, but only in Luke in N.T. In literal sense of filling a boat in strkjv@Luke:8:23|, about days in strkjv@Luke:9:51| as here. Whether the disciples expected the coming of the Holy Spirit on this day we do not know. Blass holds that the present tense shows that the day had not yet come. It is a Hebrew idiom (Exodus:7:25|) and Luke may mean that the day of Pentecost was not yet over, was still going on, though Hackett takes it for the interval (fifty days) between Passover and Pentecost. Apparently this day of Pentecost fell on the Jewish Sabbath (our Saturday). It was the feast of first fruits. {All together in one place} (\pantes homou epi to auto\). All together in the same place. Note \homou\ here (correct text), not \homothumadon\ as in strkjv@1:14|, and so a bit of tautology.

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

rwp@Acts:2:43 @{Came} (\egineto\). Imperfect middle, kept on coming. {Were done} (\egineto\). Same tense. Awe kept on coming on all and signs and wonders kept on coming through the apostles. The two things went on \pari passu\, the more wonders the more fear.

rwp@Acts:3:20 @{And that he may send the Christ who hath been appointed for you, even Jesus} (\kai aposteilˆi ton prokecheirismenon humin Christon Iˆsoun\). First aorist active subjunctive with \hop“s an\ as in strkjv@15:17| and strkjv@Luke:2:35|. There is little real difference in idea between \hop“s an\ and \hina an\. There is a conditional element in all purpose clauses. The reference is naturally to the second coming of Christ as verse 21| shows. Knowling admits "that there is a spiritual presence of the enthroned Jesus which believers enjoy as a foretaste of the visible and glorious Presence of the \Parousia\." Jesus did promise to be with the disciples all the days (Matthew:28:20|), and certainly repentance with accompanying seasons of refreshing help get the world ready for the coming of the King. The word \prokecheirismenon\ (perfect passive participle of \procheiriz“\, from \procheiros\, at hand, to take into one's hands, to choose) is the correct text here, not \prokekˆrugmenon\. In the N.T. only here and strkjv@Acts:22:14; strkjv@26:16|. It is not "Jesus Christ" here nor "Christ Jesus," but "the Messiah, Jesus," identifying Jesus with the Messiah. See the Second Epiphany of Jesus foretold also in strkjv@1Timothy:6:15| and the First Epiphany described in strkjv@1Peter:1:20|.

rwp@Acts:5:16 @{Came together} (\sunˆrcheto\). Imperfect middle, kept on coming. {Round about} (\perix\). Old adverb, strengthened form of \peri\, only here in the N.T. {Vexed} (\ochloumenous\). Present passive participle of \ochle“\, to excite a mob (\ochlos\) against one, to trouble, annoy. Old word, only here in the N.T., though \enochle“\ in strkjv@Luke:6:18|. {Were healed every one} (\etherapeuonto hapantes\). Imperfect passive, were healed one at a time, repetition.

rwp@Acts:7:1 @{Are these things so?} (\ei tauta hout“s echei\). On this use of \ei\ in a direct question see on ¯1:6|. Literally "Do these things hold thus?" A formal question by the high priest like our "Do you plead guilty, or not guilty?" (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen's face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. Songs:he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God's dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Acts:13:16ff.|) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen's predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge "by showing that the worship of God is not confined to Jerusalem or the Jewish temple" (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (verse 51|) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter's mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. "Songs:Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus" (Furneaux).

rwp@Acts:7:31 @{The sight} (\to horama\). Used of visions in the N.T. as in strkjv@Matthew:17:9|. {As he drew near} (\proserchomenou autou\). Genitive absolute with present middle participle of \proserchomai\. {A voice of the Lord} (\ph“nˆ kuriou\). Here the angel of Jehovah of verse 30| is termed Jehovah himself. Jesus makes powerful use of these words in his reply to the Sadducees in defence of the doctrine of the resurrection and the future life (Mark:12:26; strkjv@Matthew:22:32; strkjv@Luke:20:37f.|) that God here describes himself as the God of the living. {Trembled} (\entromos genomenos\). Literally, becoming tremulous or terrified. The adjective \entromos\ (\en, tromos\ from \trem“\, to tremble, to quake) occurs in Plutarch and the LXX. In the N.T. only here and strkjv@Acts:16:29|. {Durst not} (\ouk etolma\). Imperfect active, was not daring, negative conative imperfect.

rwp@Acts:7:52 @{Which of the prophets} (\tina t“n prophˆt“n\). Jesus (Luke:11:47; strkjv@Matthew:23:29-37|) had charged them with this very thing. Cf. strkjv@2Chronicles:36:16|. {Which shewed before} (\prokataggeilantas\). The very prophets who foretold the coming of the Messiah their fathers killed. {The coming} (\tˆs eleuse“s\). Not in ancient Greek or LXX and only here in the N.T. (in a few late writers). {Betrayers} (\prodotai\). Just like Judas Iscariot. He hurled this old biting word at them. In the N.T. only here and strkjv@Luke:6:16; strkjv@2Timothy:3:4|. It cut like a knife. It is blunter than Peter in strkjv@Acts:3:13|. {Murderers} (\phoneis\). The climax with this sharp word used of Barabbas (3:14|).

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

rwp@Acts:8:15 @{That they might receive} (\hop“s lab“sin\). Second aorist active subjunctive of \lamban“\, final clause with \hop“s\. Did they wish the Samaritan Pentecost to prove beyond a doubt that the Samaritans were really converted when they believed? They had been baptized on the assumption that the Holy Spirit had given them new hearts. The coming of the Holy Spirit with obvious signs (cf. strkjv@10:44-48|) as in Jerusalem would make it plain.

rwp@Acts: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:10:3 @{Coming in} (\eiselthonta\). Ingressive second aorist active participle, not present. Songs:punctiliar, "saw come," not "saw coming." Songs:also "say" or "speak," not "saying." Luke repeats the account of this vision to Cornelius twice (10:30; strkjv@11:13|) and also the story of the vision to Peter (10:1-16,28; strkjv@11:5|).

rwp@Acts:10:14 @{Not so, Lord} (\Mˆdam“s, kurie\). The negative \mˆdam“s\ calls for the optative \eiˆ\ (may it not be) or the imperative \est“\ (let it be). It is not \oudam“s\, a blunt refusal (I shall not do it). And yet it is more than a mild protest as Page and Furneaux argue. It is a polite refusal with a reason given. Peter recognizes the invitation to slay (\thuson\) the unclean animals as from the Lord (\kurie\) but declines it three times. {For I have never eaten anything} (\hoti oudepote ephagon pan\). Second aorist active indicative, I never did anything like this and I shall not do it now. The use of \pan\ (everything) with \oudepote\ (never) is like the Hebrew (_lo--k“l_) though a like idiom appears in the vernacular _Koin‚_ (Robertson, _Grammar_, p. 752). {Common and unclean} (\koinon kai akatharton\). \Koinos\ from epic \xunos\ (\xun, sun\, together with) originally meant common to several (Latin _communis_) as in strkjv@Acts:2:44; strkjv@4:32; strkjv@Titus:1:4; strkjv@Jude:1:3|. The use seen here (also strkjv@Mark:7:2,5; strkjv@Romans:14:14; strkjv@Hebrews:10:29; strkjv@Revelation:21:27; strkjv@Acts:10:28; strkjv@11:8|), like Latin _vulgaris_ is unknown in ancient Greek. Here the idea is made plain by the addition of \akatharton\ (unclean), ceremonially unclean, of course. We have the same double use in our word "common." See on ¯Mark:7:18f.| where Mark adds the remarkable participle \kathariz“n\ (making all meats clean), evidently from Peter who recalls this vision. Peter had been reared from childhood to make the distinction between clean and unclean food and this new proposal even from the Lord runs against all his previous training. He did not see that some of God's plans for the Jews could be temporary. This symbol of the sheet was to show Peter ultimately that Gentiles could be saved without becoming Jews. At this moment he is in spiritual and intellectual turmoil.

rwp@Acts:10:28 @{How that it is an unlawful thing} (\h“s athemiton estin\). The conjunction \h“s\ is sometimes equivalent to \hoti\ (that). The old form of \athemitos\ was \athemistos\ from \themisto\ (\themiz“, themis\, law custom) and \a\ privative. In the N.T. only here and strkjv@1Peter:4:3| (Peter both times). But there is no O.T. regulation forbidding such social contact with Gentiles, though the rabbis had added it and had made it binding by custom. There is nothing more binding on the average person than social custom. On coming from the market an orthodox Jew was expected to immerse to avoid defilement (Edersheim, _Jewish Social Life_, pp. 26-28; Taylor's _Sayings of the Jewish Fathers_, pp. 15, 26, 137, second edition). See also strkjv@Acts:11:3; strkjv@Galatians:2:12|. It is that middle wall of partition between Jew and Gentile (Ephesians:2:14|) which Jesus broke down. {One of another nation} (\allophul“i\). Dative case of an old adjective, but only here in the N.T. (\allos\, another, \phulon\, race). Both Juvenal (_Sat_. XIV. 104, 105) and Tacitus (_History_, V. 5) speak of the Jewish exclusiveness and separation from Gentiles. {And yet unto} (\kamoi\). Dative of the emphatic pronoun (note position of prominence) with \kai\ (\crasis\) meaning here "and yet" or adversative "but" as often with \kai\ which is by no means always merely the connective "and" (Robertson, _Grammar_, pp. 1182f.). Now Peter takes back both the adjectives used in his protest to the Lord (verse 14|) "common and unclean." It is a long journey that Peter has made. He here refers to "no one" (\mˆdena\), not to "things," but that is great progress.

rwp@Acts:10:33 @{And thou hast well done that thou art come} (\su te kal“s epoiˆsas paragenomenos\). "And thou didst well in coming." A regular formula for expressing thanks as in strkjv@Phillipians:4:14; strkjv@3John:1:6; strkjv@2Peter:1:19|. The participle completes the idea of \kal“s poie“\ neatly. Cornelius commends Peter for his courage in breaking away from Jewish custom and takes no offence at the implied superiority of the Jews over the Gentiles. Cornelius and his circle of kinsmen and close friends are prepared soil for a new era in the history of Christianity. The Samaritans were now nominal Jews and the Ethiopian eunuch was a single case, but here Peter the chief apostle, not Philip the preaching deacon (evangelist), was involved. It was a crisis. Cornelius reveals an open mind for the message of God through Peter. {Commanded thee} (\prostetagmena soi\). Perfect passive participle with the dative case (\soi\). Cornelius is a military man and he employs a military term (\prostass“\, old word to command). He is ready for orders from the Lord.

rwp@Acts:10:35 @{Acceptable to him} (\dektos aut“i\). Verbal adjective from \dechomai\. _Acceptabilis_. That is to say, a Gentile would not have to become a Jew in order to become a Christian. Evidently Peter had not before perceived this fact. On the great Day of Pentecost when he spoke of the promise "to all those afar off" (2:39|) Peter understood that they must first become Jews and then Christians. The new idea that now makes a revolution in Peter's outlook is precisely this that Christ can and will save Gentiles like this Cornelius group without their becoming Jews at all.

rwp@Acts:12:11 @{Was come to himself} (\en heaut“i genomenos\). Second aorist middle participle of \ginomai\ with \en\ and the locative case, "becoming at himself." In strkjv@Luke:15:17| we have \eis heauton elth“n\ (coming to himself, as if he had been on a trip away from himself). {Now I know of a truth} (\nun oida alˆth“s\). There was no further confusion of mind that it was an ecstasy as in strkjv@10:10|. But he was in peril for the soldiers would soon learn of his escape, when the change of guards came at 6 A.M. {Delivered me} (\exeilato me\). Second aorist middle indicative of \exaire“\. The Lord rescued me of himself by his angel. {Expectation} (\prosdokias\). Old word from \prosdoka“\, to look for. In the N.T. only here and strkjv@Luke:21:26|. James had been put to death and the Jewish people were eagerly waiting for the execution of Peter like hungry wolves.

rwp@Acts:12:23 @{Smote him} (\epataxen auton\). Effective aorist active indicative of \patass“\, old verb, used already in verse 7| of gentle smiting of the angel of the Lord, here of a severe stroke of affliction. Like Nebuchadnezzar (Daniel:4:30|) pride went before a fall. He was struck down in the very zenith of his glory. {Because} (\anth' h“n\). \Anti\ with the genitive of the relative pronoun, "in return for which things." He accepted the impious flattery (Hackett) instead of giving God the glory. He was a nominal Jew. {He was eaten of worms} (\genomenos sk“lˆkobr“tos\). Ingressive aorist middle participle, "becoming worm-eaten." The compound verbal adjective (\sk“lˆx\, worm, \br“tos\, eaten, from \bibr“sk“\) is a late word (II Macc. strkjv@9:9) of the death of Antiochus Epiphanes, used also of a tree (Theophrastus), here only in the N.T. The word \sk“lˆx\ was used of intestinal worms and Herodotus (IV. 205) describes Pheretima, Queen of Cyrene, as having swarms of worms which ate her flesh while still alive. Josephus (_Ant_. XIX. 8, 2) says that Herod Agrippa lingered for five days and says that the rotting of his flesh produced worms, an item in harmony with the narrative in Luke. Josephus gives further details, one a superstitious sight of an owl sitting on one of the ropes of the awning of the theatre while the people flattered him, an omen of his death to him. Luke puts it simply that God smote him. {Gave up the ghost} (\exepsuxen\). Effective aorist active of \ekpsuch“\, to breathe out, late verb, medical term in Hippocrates, in the N.T. only in strkjv@Acts:5:5,10; strkjv@12:23|. Herod was carried out of the theatre a dying man and lingered only five days.

rwp@Acts:13:24 @{When John had first preached} (\prokˆruxantos I“anou\). Literally, John heralding beforehand, as a herald before the king (Luke:3:3|). Genitive absolute of first aorist active participle of \prokˆruss“\, old verb to herald beforehand, here alone in the N.T., though Textus Receptus has it also in strkjv@Acts:3:20|. {Before his coming} (\pro pros“pou tˆs eisodou autou\). Literally, before the face of his entering in (here act of entrance as strkjv@1Thessalonians:1:9|, not the gate as in strkjv@Hebrews:10:19|). See strkjv@Malachi:3:1| quoted in strkjv@Matthew:11:10| (Luke:7:27|) for this Hebrew phrase and also strkjv@Luke:1:76|. {The baptism of repentance} (\baptisma metanoias\). Baptism marked by, characterized by (genitive case, case of kind or species) repentance (change of mind and life). The very phrase used of John's preaching in strkjv@Mark:1:4; strkjv@Luke:3:3|. It is clear therefore that Paul understood John's ministry and message as did Peter (Acts:2:38; strkjv@10:37|).

rwp@Acts:13:44 @{The next Sabbath} (\t“i erchomen“i sabbat“i\). Locative case, on the coming (\erchomen“i\, present middle participle of \erchomai\) Sabbath. Songs:the best MSS., though some have \echomen“i\ (present middle participle of \ech“\ in sense of near, bordering, following as in strkjv@Luke:13:33; strkjv@Acts:29:15|). {Almost} (\schedon\). Old word, but in N.T. only here, strkjv@Acts:19:26; strkjv@Hebrews:9:22|. {Was gathered together} (\sunˆchthˆ\). First aorist (effective) passive indicative of \sunag“\, old and common verb. The "whole city" could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see verse 46|). It was an eager and earnest gathering "to hear (\akousai\, first aorist active infinitive of purpose) the word of God" and a great opportunity for Paul and Barnabas. The Codex Bezae has it "to hear Paul." It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ.

rwp@Acts:14:17 @{And yet} (\kaitoi\). Old Greek compound particle (\kai toi\). In the N.T. twice only, once with finite verb as here, once with the participle (Hebrews:4:3|). {Without witness} (\amarturon\). Old adjective (\a\ privative and \martus\, witness), only here in the N.T. {Left} (\aphˆken\). First aorist active (\k\ aorist indicative of \aphiˆmi\). {In that he did good} (\agathourg“n\). Present active causal participle of \agathourge“\, late and rare verb (also \agathoerge“\ strkjv@1Timothy:6:18|), reading of the oldest MSS. here for \agathopoie“\, to do good. Note two other causal participles here parallel with \agathourg“n\, viz., \didous\ ("giving you") present active of \did“mi, empipl“n\ ("filling") present active of \empimpla“\ (late form of \empimplˆmi\). This witness to God (his doing good, giving rains and fruitful seasons, filling your hearts with food and gladness) they could receive without the help of the Old Testament revelation (Romans:1:20|). Zeus was regarded as the god of rain (Jupiter Pluvius) and Paul claims the rain and the fruitful (\karpophorous, karpos\, and \pher“\, fruit bearing, old word, here alone in N.T.) seasons as coming from God. Lycaonia was often dry and it would be an appropriate item. "Mercury, as the God of merchandise, was also the dispenser of food" (Vincent). Paul does not talk about laws of nature as if they governed themselves, but he sees the living God "behind the drama of the physical world" (Furneaux). These simple country people could grasp his ideas as he claims everything for the one true God. {Gladness} (\euphrosunˆs\). Old word from \euphr“n\ (\eu\ and \phrˆn\), good cheer. In the N.T. only strkjv@Acts:2:28| and here. Cheerfulness should be our normal attitude when we consider God's goodness. Paul does not here mention Christ because he had the single definite purpose to dissuade them from worshipping Barnabas and himself.

rwp@Acts:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo tˆs Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmˆthˆte t“i ethei M“use“s, ou dunasthe s“thˆnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn“\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\t“i ethei\) is customary. "Saved" (\s“thˆnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.

rwp@Acts:15:2 @{When Paul and Barnabas had no small dissension and questioning with them} (\Genomenˆs stase“s kai zˆtˆse“s ouk oligˆs t“i Paul“i kai Barnabƒi pros autous\). Genitive absolute of second aorist middle participle of \ginomai\, genitive singular agreeing with first substantive \stase“s\. Literally, "No little (litotes for much) strife and questioning coming to Paul and Barnabas (dative case) with them " (\pros autous\, face to face with them). Paul and Barnabas were not willing to see this Gentile church brow-beaten and treated as heretics by these self-appointed regulators of Christian orthodoxy from Jerusalem. The work had developed under the leadership of Paul and Barnabas and they accepted full responsibility for it and stoutly resisted these Judaizers to the point of sedition (riot, outbreak in strkjv@Luke:23:25; strkjv@Acts:19:40|) as in strkjv@23:7|. There is no evidence that the Judaizers had any supporters in the Antioch church so that they failed utterly to make any impression. Probably these Judaizers compelled Paul to think through afresh his whole gospel of grace and so they did Paul and the world a real service. If the Jews like Paul had to believe, it was plain that there was no virtue in circumcision (Galatians:2:15-21|). It is not true that the early Christians had no disagreements. They had selfish avarice with Ananias and Sapphira, murmuring over the gifts to the widows, simony in the case of Simon Magus, violent objection to work in Caesarea, and now open strife over a great doctrine (grace vs. legalism). {The brethren appointed} (\etaxan\). "The brethren" can be supplied from verse 1| and means the church in Antioch. The church clearly saw that the way to remove this deadlock between the Judaizers and Paul and Barnabas was to consult the church in Jerusalem to which the Judaizers belonged. Paul and Barnabas had won in Antioch. If they can win in Jerusalem, that will settle the matter. The Judaizers will be answered in their own church for which they are presuming to speak. The verb \etaxan\ (\tass“\, to arrange) suggests a formal appointment by the church in regular assembly. Paul (Galatians:2:2|) says that he went up by revelation (\kat' apokalupsin\), but surely that is not contradictory to the action of the church. {Certain others of them} (\tinas allous\). Certainly Titus (Galatians:2:1,3|), a Greek and probably a brother of Luke who is not mentioned in Acts. Rackham thinks that Luke was in the number. {The apostles and elders} (\tous apostolous kai presbuterous\). Note one article for both (cf. "the apostles and the brethren" in strkjv@11:1|). "Elders" now (11:30|) in full force. The apostles have evidently returned now to the city after the death of Herod Agrippa I stopped the persecution.

rwp@Acts:15:13 @{After they had held their peace} (\meta to sigˆsai autous\). Literally, "after the becoming silent (ingressive aorist active of the articular infinitive) as to them (Barnabas and Paul, accusative of general reference)." {James answered} (\apekrithˆ Iak“bos\). First aorist passive (deponent) indicative. It was expected that James, as President of the Conference, would speak last. But he wisely waited to give every one an opportunity to speak. The challenge of the Judaizers called for an opinion from James. Furneaux thinks that he may have been elected one of the twelve to take the place of James the brother of John since Paul (Galatians:1:19|) calls him apostle. More likely he was asked to preside because of his great gifts and character as chief of the elders.

rwp@Acts:16:14 @{Lydia} (\Ludia\). Her birthplace was Thyatira in Lydia. She may have been named after the land, though Lydia is a common female name (see Horace). Lydia was itself a Macedonian colony (Strabo, XIII. 4). Thyatira (note plural form like Philippi and one of the seven churches of Asia here strkjv@Revelation:2:18|) was famous for its purple dyes as old as Homer (Iliad, IV. 141) and had a guild of dyers (\hoi bapheis\) as inscriptions show. {A seller of purple} (\porphurop“lis\). A female seller of purple fabrics (\porphura, p“lis\). Late word, masculine form in an inscription. There was a great demand for this fabric as it was used on the official toga at Rome and in Roman colonies. We still use the term "royal purple." See on ¯Luke:16:19|. Evidently Lydia was a woman of some means to carry on such an important enterprise from her native city. She may have been a freed-woman, since racial names were often borne by slaves. {One that worshipped God} (\sebomenˆ ton theon\). A God-fearer or proselyte of the gate. There was a Jewish settlement in Thyatira which was especially interested in the dyeing industry. She probably became a proselyte there. Whether this was true of the other women we do not know. They may have been Jewesses or proselytes like Lydia, probably all of them employees of hers in her business. When Paul writes to the Philippians he does not mention Lydia who may have died meanwhile and who certainly was not Paul's wife. She was wealthy and probably a widow. {Heard us} (\ˆkouen\). Imperfect active of \akou“\, was listening, really listening and she kept it up, listening to each of these new and strange preachers. {Opened} (\diˆnoixen\). First aorist active indicative of \dianoig“\, old word, double compound (\dia, ana, oig“\) to open up wide or completely like a folding door (both sides, \dia\, two). Only the Lord could do that. Jesus had opened (the same verb) the mind of the disciples to understand the Scriptures (Luke:24:45|). {To give heed} (\prosechein\). To hold the mind (\ton noun\ understood), present active infinitive. She kept her mind centred on the things spoken by Paul whose words gripped her attention. She rightly perceived that Paul was the foremost one of the group. He had personal magnetism and power of intellect that the Spirit of God used to win the heart of this remarkable woman to Christ. It was worth coming to Philippi to win this fine personality to the Kingdom of God. She will be the chief spirit in this church that will give Paul more joy and co-operation than any of his churches. It is not stated that she was converted on the first Sabbath, though this may have been the case. "One solitary convert, a woman, and she already a seeker after God, and a native of that very Asia where they had been forbidden to preach" (Furneaux). But a new era had dawned for Europe and for women in the conversion of Lydia.

rwp@Galatians:3:23 @{Before faith came} (\pro tou elthein tˆn pistin\). "Before the coming (second aorist active infinitive of \erchomai\, definite event) as to the Faith" (note article, meaning the faith in verse 22| made possible by the historic coming of Christ the Redeemer), the faith in Christ as Saviour (verse 22|). {We were kept in ward under the law} (\huper nomon ephrouroumetha\). Imperfect passive of \phroure“\, to guard (from \phrouros\, a guard). See on ¯Acts:9:24; strkjv@2Corinthians:11:32|. It was a long progressive imprisonment. {Unto the faith which should afterwards be revealed} (\eis tˆn mellousan pistin apokaluphthˆnai\). "Unto the faith (verse 22| again) about to be revealed." \Mell“\ and the first aorist passive infinitive (regular idiom).

rwp@Galatians:4:4 @{The fulness of the time} (\to plˆr“ma tou chronou\). Old word from \plˆro“\, to fill. Here the complement of the preceding time as in strkjv@Ephesians:1:10|. Some examples in the papyri in the sense of complement, to accompany. God sent forth his preexisting Son (Phillipians:2:6|) when the time for his purpose had come like the \prothesmia\ of verse 2|. {Born of a woman} (\genomenon ek gunaikos\). As all men are and so true humanity, "coming from a woman." There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words "his Son" (\ton huion autou\), so that both his deity and humanity are here stated as in strkjv@Romans:1:3|. Whatever view one holds about Paul's knowledge of the Virgin Birth of Christ one must admit that Paul believed in his actual personal preexistence with God (2Corinthians:8:9; strkjv@Phillipians:2:5-11|), not a mere existence in idea. The fact of the Virgin Birth agrees perfectly with the language here. {Born under the law} (\genomenon hupo nomon\). He not only became a man, but a Jew. The purpose (\hina\) of God thus was plainly to redeem (\exagorasˆi\, as in strkjv@3:13|) those under the law, and so under the curse. The further purpose (\hina\) was that we (Jew and Gentile) might receive (\apolab“men\, second aorist active subjunctive of \apolamban“\), not get back (Luke:15:27|), but get from (\apo\) God the adoption (\tˆn huiothesian\). Late word common in the inscriptions (Deissmann, _Bible Studies_, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in LXX. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also strkjv@Romans:8:15,23; strkjv@9:4; strkjv@Ephesians:1:5|. The Vulgate uses _adoptio filiorum_. It is a metaphor like the others above, but a very expressive one.

rwp@Galatians:4:12 @{Be as I am} (\ginesthe h“s eg“\). Present middle imperative, "Keep on becoming as I am." He will not give them over, afraid though he is.

rwp@Galatians:4:13 @{Because of an infirmity of the flesh} (\di' astheneian tˆs sarkos\). All that we can get from this statement is the fact that Paul's preaching to the Galatians "the first time" or "the former time" (\to proteron\, adverbial accusative) was due to sickness of some kind whether it was eye trouble (4:15|) which was a trial to them or to the thorn in the flesh (2Corinthians:12:7|) we do not know. It can be interpreted as applying to North Galatia or to South Galatia if he had an attack of malaria on coming up from Perga. But the narrative in strkjv@Acts:13; 14| does not read as if Paul had planned to pass by Pisidia and by Lycaonia but for the attack of illness. The Galatians understood the allusion for Paul says "Ye know" (\oidate\).

rwp@Galatians:5:26 @{Let us not be} (\mˆ gin“metha\). Present middle subjunctive (volitive), "Let us cease becoming vainglorious" (\kenodoxoi\), late word only here in N.T. (\kenos, doxa\). Once in Epictetus in same sense. {Provoking one another} (\allˆlous prokaloumenoi\). Old word \prokale“\, to call forth, to challenge to combat. Only here in N.T. and in bad sense. The word for "provoke" in strkjv@Hebrews:10:24| is \paroxusmon\ (our "paroxysm"). {Envying} (\phthonountes\). Old verb from \phthonos\. Only here in N.T.

rwp@Hebrews:8:13 @{In that he saith} (\en t“i legein\). Locative case of the articular present active infinitive of \leg“\, "in the saying as to him." {He hath made the first old} (\pepalai“ken tˆn pr“tˆn\). Perfect active indicative of \palaio“\, old verb from \palaios\ (in contrast with \kainos\, fresh, new), to treat as old and out of date. The conclusion is to the point. {That which is becoming old and waxeth aged} (\to palaioumenon kai gˆraskon\). \Gˆrask“\ is old verb from \gˆras\ (age) like \ger“n\ (old man) and refers to the decay of old age so that both ideas appear here in opposition to \kainos\ (\palaios\) and \neos\ (\geraios\). {Is nigh unto vanishing away} (\eggus aphanismou\). Genitive case with \eggus\ and late word for disappearance (from \aphaniz“\, strkjv@Matthew:6:19|), here only in the N.T. The author writes as if the Old Testament legal and ceremonial system were about to vanish before the new covenant of grace. If he wrote after A.D. 70, would he not have written "has vanished away"?

rwp@Hebrews:9:28 @{Once} (\hapax\). "Once for all" (verse 26|) as already stated. {Shall appear a second time} (\ek deuterou ophthˆsetai\). Future passive indicative of \hora“\. Blessed assurance of the Second Coming of Christ, but this time "apart from sin" (\ch“ris hamartias\, no notion of a second chance then). {Unto salvation} (\eis s“tˆrian\). Final and complete salvation for "them that wait for him" (\tois auton apekdechomenois\). Dative plural of the articular participle present middle of \apekdechomai\, the very verb used by Paul in strkjv@Phillipians:3:20| of waiting for the coming of Christ as Saviour.

rwp@Hebrews:10:20 @{By the way which he dedicated for us} (\hˆn enekainisen hˆmin hodon\). This "new" (\prosphaton\, freshly killed, newly made, from \pros\ and the root of \phatos\, in the papyri, only here in N.T.) and "living" (\z“san\) Jesus opened ("dedicated") for us by his Incarnation and Death for us. Thus he fulfilled God's promise of the "New Covenant" (8:7-13|) in Jeremiah. The language is highly symbolic here and "through the veil" here is explained as meaning the flesh of Christ, his humanity, not the veil opening into heaven (6:20|). Some do take "veil" here as obscuring the deity of Christ rather than the revelation of God in the human body of Christ (John:1:18; strkjv@14:9|). At any rate because of the coming of Christ in the flesh we have the new way opened for access to God (Hebrews:2:17f.; strkjv@4:16|).

rwp@Hebrews:10:25 @{Not forsaking} (\mˆ egkataleipontes\). "Not leaving behind, not leaving in the lurch" (2Timothy:4:10|). {The assembling of yourselves together} (\tˆn episunag“gˆn heaut“n\). Late double compound from \episunag“\, to gather together (\sun\) besides (\epi\) as in strkjv@Matthew:23:37; strkjv@Luke:17:27|. In N.T. only here and strkjv@2Thessalonians:2:1|. In an inscription 100 B.C. for collection of money (Deissmann, _Light_, etc., p. 103). {As the custom of some is} (\kath“s ethos tisin\). "As is custom to some." For \ethos\ (custom) see strkjv@Luke:22:39; strkjv@John:19:40|. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. {Songs:much the more as} (\tosout“i mallon hos“i\). Instrumental case of measure or degree, "by so much the more as," both with \tosout“i\ and \hos“i\. {The day drawing nigh} (\eggizousan tˆn hˆmeran\). The Second Coming of Christ which draws nearer all the time (Romans:13:12|).

rwp@Hebrews:12:1 @{Therefore} (\toigaroun\). Triple compound inferential participle (\toi, gar, oun\) like the German _doch denn nun_, a conclusion of emphasis, old particle, in N.T. only here and strkjv@1Thessalonians:4:8|. There should be no chapter division here, since strkjv@12:1-3| really is the climax in the whole argument about the better promises (10:19-12:3|) with a passionate appeal for loyalty to Christ. {Us also} (\kai hˆmeis\). We as well as "these all" of strkjv@11:39| and all the more because of the "something better" given us in the actual coming of Christ. {Compassed about} (\echontes perikeimenon\). Literally, "having (\echontes\, present active participle of \ech“\) lying around us" (\perikeimenon\, present middle participle of \perikeimai\, old verb as in strkjv@Luke:17:2|). {Cloud of witnesses} (\nephos martur“n\). Old word (Latin _nubes_), here only in the N.T., for vast mass of clouds. \Nephelˆ\ is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The \martures\ here are not mere spectators (\theatai\), but testifiers (witnesses) who testify from their own experience (11:2,4,5,33,39|) to God's fulfilling his promises as shown in chapter strkjv@Hebrews:11|. {Laying aside} (\apothemenoi\). Second aorist-middle (indirect, from ourselves) participle of \apotithˆmi\, old verb as in strkjv@Colossians:3:8| (laying off old clothes). The runners ran in the stadium nearly naked. {Every weight} (\ogkon panta\). Old word (kin to \enegkein, pher“\) like \phortos, baros\. Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. {The sin which doth so easily beset us} (\tˆn euperistaton hamartian\). "The easily besetting sin." There are a dozen possible renderings of this double compound verbal from \eu\, well, and \periistˆmi\, to place around or to stand around (intransitive). The Vulgate has _circumstans nos peccatum_ (the sin standing around us). Probably this is the true idea here, "the easily encompassing (or surrounding) sin." In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. {Let us run} (\trech“men\). Present active volitive subjunctive of \trech“\, "let us keep on running." {With patience} (\di' hupomonˆs\). Not with impatience, doubt, or despair. {The race that is set before us} (\ton prokeimenon hˆmin ag“na\). Note the article and the present middle participle of \prokeimai\, old compound (already in strkjv@6:18|, and also in strkjv@12:2|). Dative case (\hˆmin\) of personal interest.

rwp@Hebrews:12:26 @{Then shook} (\esaleusen tote\). Old verb as in strkjv@Matthew:11:7|. {He hath promised} (\epˆggeltai\). Perfect middle indicative of \epaggell“\ and it still holds. He quotes strkjv@Haggai:2:6|. {Will I make to tremble} (\seis“\). Old and strong verb (here future active) \sei“\, to agitate, to cause to tremble as in strkjv@Matthew:21:10|. The author applies this "yet once more" (\eti hapax\) and the reference to heaven (\ton ouranon\) to the second and final "shaking" at the Second Coming of Jesus Christ for judgement (9:28|).

rwp@Info_James @ THE PURPOSE If James is writing solely to non-Christian Jews, the purpose is to win them to Christ, and so he puts the gospel message in a way to get a hearing from the Jews. That is true, whether he has them in mind or not, though he does not do it by the suppression of the deity of Jesus Christ. In the very first verse he places him on a par with God as "the Lord Jesus Christ." In strkjv@James:2:1| he presents Jesus as the object of faith: "as you believe in our Lord Jesus Christ, who is the Glory" (Moffatt's Translation), where Jesus is termed the Shekinah Glory of God. It is true that there is no discussion in the Epistle of the cross and the resurrection of Jesus, but there is an allusion to the murder of Jesus in strkjv@James:5:6| and the second coming in strkjv@James:5:8|. The chief aim of the Epistle is to strengthen the faith and loyalty of the Jewish Christians in the face of persecution from rich and overbearing Jews who were defrauding and oppressing them. It is a picture of early Christian life in the midst of difficult social conditions between capital and labor which also exist today. Songs:then it is a very modern message even if it is the earliest New Testament book. The glory of the New Testament lies precisely at this point in that the revelation of God in Christ meets our problems today because it did meet those of the first century A.D. Christian principles stand out clearly for our present-day living.

rwp@James:3:1 @{Be not many teachers} (\mˆ polloi didaskaloi ginesthe\). Prohibition with \mˆ\ and present middle imperative of \ginomai\. "Stop becoming many teachers" (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (verses 13f.|), not for foolish ones. This soon became an acute question, as one can see in I Cor. 12 to 14. They were not all teachers (1Corinthians:12:28f.; strkjv@14:26|). The teacher is here treated as the wise man (3:13-18|) as he ought to be. The rabbi was the teacher (Matthew:23:7f.; strkjv@John:1:38; strkjv@3:10; strkjv@20:16|). Teachers occupied an honourable position among the Christians (Ephesians:4:11; strkjv@Acts:13:1|). James counts himself a teacher (we shall receive, strkjv@3:1|) and this discussion is linked on with strkjv@1:19-27|. Teachers are necessary, but incompetent and unworthy ones do much harm. {Heavier judgment} (\meizon krima\). "Greater sentence." See strkjv@Mark:12:40; strkjv@Luke:20:47| for \perrisoteron krima\ (the sentence from the judge, strkjv@Romans:13:2|). The reason is obvious. The pretence of knowledge adds to the teacher's responsibility and condemnation.

rwp@James:3:15 @{This wisdom} (\hautˆ hˆ sophia\). All talk and disproved by the life, counterfeit wisdom, not real wisdom (1:5; strkjv@3:17|). {Coming down from above} (\katerchomenˆ an“then\). As in strkjv@1:5,17|. All true wisdom comes from God. {Earthly} (\epigeios\). Old adjective, on earth (\epi, gˆ\), as in strkjv@John:3:12|, then with earthly limitations (Phillipians:3:19|), as here. {Sensual} (\psuchikˆ\). Old adjective, belonging to the \psuchˆ\, the sensuous or animal life (1Corinthians:2:14| and here). {Devilish} (\daimoni“dˆs\). Late adjective from \daimonion\ (demon) and so demoniacal or demon-like, here only in N.T.

rwp@James:5:1 @{Come now, ye rich} (\age nun hoi plousioi\). Exclamatory interjection as in strkjv@4:13|. Direct address to the rich as a class as in strkjv@1Timothy:6:17|. Apparently here James has in mind the rich as a class, whether believer, as in strkjv@1:10f.|, or unbeliever, as in strkjv@2:1f.,6|. The plea here is not directly for reform, but a warning of certain judgment (5:1-6|) and for Christians "a certain grim comfort in the hardships of poverty" (Ropes) in strkjv@5:7-11|. {Weep and howl} (\klausate ololuzontes\). "Burst into weeping (ingressive aorist active imperative of \klai“\ as in strkjv@4:9|), howling with grief" (present active participle of the old onomatopoetic verb \ololuz“\, here only in N.T., like Latin _ululare_, with which compare \alalaz“\ in strkjv@Matthew:5:38|. {For your miseries} (\epi tais talaip“riais hum“n\). Old word from \talaip“ros\ (Romans:7:24|) and like \talaip“re“\ in strkjv@James:4:9| (from \tla“\ to endure and \p“ros\ a callus). {That are coming upon you} (\tais eperchomenais\). Present middle participle of the old compound \eperchomai\ to come upon, used here in futuristic prophetic sense.

rwp@John:5:7 @{When the water is troubled} (\hotan tarachthˆi to hud“r\). Indefinite temporal clause with \hotan\ and the first aorist passive subjunctive of \tarass“\, old verb to agitate (Matthew:2:3|). The popular belief was that, at each outflow of this intermittent spring, there was healing power in the water for the first one getting in. {To put me into the pool} (\hina balˆi me eis tˆn kolumbˆthran\). Final use of \hina\ and the second aorist active subjunctive of \ball“\, "that he throw me in" quickly before any one else. For this use of \ball“\ see strkjv@Mark:7:30; strkjv@Luke:16:20|. {But while I am coming} (\en h“i de erchomai\). Temporal use of the relative, "in which time" (\chron“i\ or \kair“i\ understood). \Eg“\ (I) is emphatic.

rwp@John:5:16 @{Persecute} (\edi“kon\). Inchoative imperfect, "began to persecute" and kept it up. They took this occasion as one excuse (\dia touto\, because of this). They disliked Jesus when here first (2:18|) and were suspicious of his popularity (4:1|). Now they have cause for an open breach. {Because he did} (\hoti epoiei\). Imperfect active, not just this one act, but he was becoming a regular Sabbath-breaker. The Pharisees will watch his conduct on the Sabbath henceforth (Mark:2:23; strkjv@3:2|).

rwp@John:5:34 @{But the witness which I receive} (\Eg“ de ou tˆn marturian lamban“\). "But I do not receive the witness" simply from a man (like John). The \eg“\ (I) in sharp contrast with \humeis\ (ye) of verse 33|. Jesus complained of Nicodemus for not accepting his witness (3:11|). Cf. also strkjv@3:32|. In strkjv@1John:5:9| the witness of God is greater than that of men and this Jesus has. {That ye may be saved} (\hina humeis s“thˆte\). Final clause with \hina\ and first aorist passive subjunctive of \s“z“\. This was the purpose of Christ's coming, that the world might be saved (3:17|).

rwp@John:6:5 @{Lifting up his eyes} (\eparas tous ophthalmous\). First aorist active participle of \epair“\. See the same phrase in strkjv@4:35| where it is also followed by \theaomai\; strkjv@11:41; strkjv@17:1; strkjv@Luke:6:20|. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. {Cometh unto him} (\erchetai pros auton\). Present middle indicative, "is coming to him." The same \ochlos polus\ (here \polus ochlos\) of verse 2| that had followed Jesus around the head of the lake. {Whence are we to buy?} (\Pothen agoras“men;\). Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark:6:34f.; strkjv@Matthew:14:14f.; strkjv@Luke:9:11f.|) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, strkjv@1:44|) whereas in the Synoptics the disciples raise the problem with Jesus. Songs:the disciples raise the problem in the feeding of the four thousand (Mark:8:4; strkjv@Matthew:15:33|). See strkjv@Numbers:11:13-22| (about Moses) and strkjv@2Kings:4:42f|. (about Elisha). {Bread} (\artous\). "Loaves" (plural) as in strkjv@Matthew:4:3|. {That these may eat} (\hina phag“sin houtoi\). Purpose clause with \hina\ and the second aorist active subjunctive of \esthi“\ (defective verb).

rwp@John:6:19 @{When therefore they had rowed} (\elˆlakotes oun\). Perfect active participle of \elaun“\, old verb to march (Xenophon), to drive (James:3:4|), to row (Mark:6:48|). {Furlongs} (\stadious\). Stadia, accusative of extent of space, a little over halfway across, "in the midst of the sea" (Mark:6:47|). It was about forty stadia (six miles) across. {They behold} (\the“rousin\). Graphic dramatic present active indicative of \the“re“\, vividly preserving the emotions of the disciples. {Walking} (\peripatounta\). Present active participle in the accusative case agreeing with \Iˆsoun\. {Drawing nigh unto the boat} (\eggus tou ploiou ginomenon\). Present middle participle of \ginomai\ describing the process. "Coming near the boat." They behold Jesus slipping closer and closer to them on the water. {They were afraid} (\ephobˆthˆsan\). Ingressive aorist passive indicative of \phobeomai\, "they became afraid." Sudden change to the regular historical sequence.

rwp@John:6:33 @{The bread of God} (\ho artos tou theou\). All bread is of God (Matthew:6:11|). The manna came down from heaven (Numbers:11:9|) as does this bread (\ho katabain“n\). Refers to the bread (\ho artos\, masculine). Bernard notes that this phrase (coming down) is used seven times in this discourse (33,38,41,42,50,51,58|). {Giveth life} (\z“ˆn didous\). Chrysostom observes that the manna gave nourishment (\trophˆ\), but not life (\z“ˆ\). This is a most astounding statement to the crowd.

rwp@John:6:35 @{I am the bread of life} (\Eg“ eimi ho artos tˆs z“ˆs\). This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the \theios logos\ in an allegorical sense, but this language is far removed from Philo's vagueness. In the Synoptics (Mark:14:22; strkjv@Matthew:26:26; strkjv@Luke:22:19|) Jesus uses bread (\artos\) as the symbol of his body in the Lord's Supper, but here Jesus offers himself in place of the loaves and fishes which they had come to seek (24,26|). He is the bread of life in two senses: it has life in itself, the living bread (51|), and it gives life to others like the water of life, the tree of life. John often has Jesus saying "I am" (\eg“ eimi\). As also in strkjv@6:41,48,51; strkjv@8:12; strkjv@10:7,9,11,14; strkjv@11:25; strkjv@14:6; strkjv@15:1,5|. {He that cometh to me} (\ho erchomenos pros eme\). The first act of the soul in approaching Jesus. See also verse 37|. {Shall not hunger} (\ou mˆ peinasˆi\). Strong double negative \ou me\ with first aorist (ingressive) active subjunctive, "shall not become hungry." {He that believeth on me} (\ho pisteu“n eis eme\). The continuous relation of trust after coming like \pisteuˆte\ (present tense) in verse 29|. See both verbs used together also in strkjv@7:37f|. {Shall never thirst} (\ou mˆ dipsˆsei p“pote\). Songs:the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with \p“pote\ (1:18|) added.

rwp@John:7:39 @{Which} (\hou\). Genitive by attraction of the relative \ho\ (accusative singular object of \lambanein\) to the case of \tou pneumatos\ (the Spirit) the antecedent. But it is purely grammatical gender (neuter \ho\ because of \pneuma\) which we do not have in English. Even here one should say "whom," not which, of the Spirit of God. {Were to receive} (\emellon lambanein\). Imperfect active of \mell“\ with the present active infinitive \lambanein\, to receive, one of the three constructions with \mell“\ (present, aorist, or future infinitive). Literally, "whom they were about to receive," a clear reference to the great pentecost. {For the Spirit was not yet given} (\oup“ gar ˆn pneuma\). No verb for "given" in the Greek. The reference is not to the existence of the Spirit, but to the dispensation of the Spirit. This same use of \eimi\ like \pareimi\ (to be present) appears in strkjv@Acts:19:2| of the Spirit's activity. John, writing at the close of the century, inserts this comment and interpretation of the language of Jesus as an allusion to the coming of the Holy Spirit at pentecost (the Promise of the Father). {Because Jesus was not yet glorified} (\hoti Iˆsous oup“ edoxasthˆ\). Reason for the previous statement, the pentecostal outpouring following the death of Jesus here called "glorified" (\edoxasthˆ\, first aorist passive indicative of \doxaz“\), used later of the death of Jesus (12:16|), even by Jesus himself (12:23; strkjv@13:31|).

rwp@John:8:14 @{Even if} (\kan\). That is \kai ean\, a condition of the third class with the present active subjunctive \martur“\. Jesus means that his own witness concerning himself is true (\alˆthes\) even if it contravenes their technical rules of evidence. He can and does tell the truth all by himself concerning himself. {For I know whence I came and whither I go} (\hoti oida pothen ˆlthon kai pou hupag“\). In this terse sentence with two indirect questions Jesus alludes to his pre-existence with the Father before his Incarnation as in strkjv@17:5| and to the return to the Father after the death and resurrection as in strkjv@13:3; strkjv@14:2f|. He again puts both ideas together in one crisp clause in strkjv@16:28| for the apostles who profess to understand him then. But here these Pharisees are blind to the words of Jesus. "But ye know not whence I come nor whither I go" (\humeis de ouk oidate pothen erchomai ˆ pou hupag“\). He had spoken of his heavenly destiny (7:33|). Jesus alone knew his personal consciousness of his coming from, fellowship with, and return to the Father. Stier (_Words of the Lord Jesus_) argues that one might as well say to the sun, if claiming to be the sun, that it was night, because it bore witness of itself. The answer is the shining of the sun.

rwp@John:8:42 @{Ye would love me} (\ˆgapate an eme\). Conclusion of second-class condition with distinct implication that their failure to love Jesus is proof that God is not their Father (protasis). {For I came forth from God} (\eg“ gar ek tou theou exˆlthon\). Second aorist active indicative of \exerchomai\, definite historical event (the Incarnation). See strkjv@4:30| for \exˆlthon ek\. In strkjv@13:3; strkjv@16:30| Jesus is said to have come from (\apo\) God. The distinction is not to be pressed. Note the definite consciousness of pre-existence with God as in strkjv@17:5|. {And am come} (\kai hˆk“\). Present active indicative with perfect sense in the verb stem (state of completion) before rise of the tense and here retained. "I am here," Jesus means. {Of myself} (\ap' emautou\). His coming was not self-initiated nor independent of the Father. "But he (\ekeinos\, emphatic demonstrative pronoun) sent me" and here I am.

rwp@John:8:58 @{Before Abraham was} (\prin Abraam genesthai\). Usual idiom with \prin\ in positive sentence with infinitive (second aorist middle of \ginomai\) and the accusative of general reference, "before coming as to Abraham," "before Abraham came into existence or was born." {I am} (\eg“ eimi\). Undoubtedly here Jesus claims eternal existence with the absolute phrase used of God. The contrast between \genesthai\ (entrance into existence of Abraham) and \eimi\ (timeless being) is complete. See the same contrast between \en\ in strkjv@1:1| and \egeneto\ in strkjv@1:14|. See the contrast also in strkjv@Psalms:90:2| between God (\ei\, art) and the mountains (\genˆthˆnai\). See the same use of \eimi\ in strkjv@John:6:20; strkjv@9:9; strkjv@8:24,28; strkjv@18:6|.

rwp@John:12:12 @{On the morrow} (\tˆi epaurion\). Locative case. Supply \hˆmerƒi\ (day) after the adverb \epaurion\ ("on the tomorrow day"). That is on our Sunday, Palm Sunday. {A great multitude} (\ho ochlos polus\). Same idiom rendered "the common people" in verse 9| and should be so translated here. {That had come} (\ho elth“n\). Second aorist active participle, masculine singular of \erchomai\ agreeing with \ochlos\, "that came." {When they heard} (\akousantes\). First aorist active masculine plural participle of \akou“\, construction according to sense (plural, though \ochlos\ singular). {Was coming} (\erchetai\). Present middle indicative of \erchomai\ retained in indirect discourse after a secondary tense. It is a vivid picture. What they heard was: "Jesus is coming into Jerusalem." He is defying the Sanhedrin with all their public advertisement for him.

rwp@John:12:13 @{Took} (\elabon\). Second aorist active indicative of \lamban“\. {The branches of the palm-trees} (\ta baia t“n phoinik“n\). \Phoinix\ is an old word for palm-tree (Revelation:7:9| for the branches) and in strkjv@Acts:27:12| the name of a city. \Baion\ is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and I Macc. strkjv@13:51. Here we have "the palm branches of the palm-trees." The use in 1 Macc. strkjv@13:51 (cf. II Macc. strkjv@10:7) is in the account of Simon's triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation:7:9|). Palm-trees grew on the Mount of Olives (Mark:11:8|) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, strkjv@Mark:11:9; strkjv@Matthew:21:9; strkjv@John:2:18|) cut the branches as they came (Matthew:21:8|). {To meet him} (\eis hupantˆsin aut“i\). Literally, {for a meeting} (\hupantˆsis\, late word from the verb \hupanta“\, strkjv@Matthew:8:28; strkjv@John:11:20,30; strkjv@12:18|, in the papyri, but only here in the N.T.) with him" (\aut“i\, associative instrumental case after \hupantˆsin\ as after the verb in verse 18|). It was a scene of growing excitement. {And cried out} (\kai ekraugazon\). Imperfect active of \kraugaz“\, old and rare verb (from \kraugˆ\) as in strkjv@Matthew:12:19; strkjv@John:19:15|. {Hosannah} (\H“sannah\). Transliteration of the Hebrew word meaning "Save now." The LXX renders it by \S“son dˆ\ (Save now). {Blessed is he that cometh in the name of the Lord} (\eulogˆmenos ho erchomenos en onomati kuriou\). Perfect passive participle of \euloge“\. Quotation from strkjv@Psalms:118:25f.|, written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra:3:1f.|). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, "even the king of Israel" (\kai ho basileus tou Israˆl\) as Nathanael called him (1:49|). Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke:19:38-40|), a thing that he prevented a year before in Galilee (John:6:14f.|). It is probable that "in the name of the Lord" should be taken with "blessed" as in strkjv@Deuteronomy:21:5; strkjv@2Samuel:6:18; strkjv@1Kings:22:16; strkjv@2Kings:2:24|. The Messiah was recognized by Martha as the Coming One (John:11:27|) and is so described by the Baptist (Matthew:11:3|). Mark (Mark:11:10|) adds "the kingdom that cometh" while Luke (19:38|) has "the king that cometh." "It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (18:33|)" (Bernard).

rwp@John:12:15 @{Daughter of Zion} (\thugatˆr Si“n\). Nominative form (instead of \thugater\) but vocative case. The quotation is from strkjv@Zechariah:9:9| shortened. {Thy King cometh} (\ho basileus erchetai\). Prophetic futuristic present. The ass was the animal ridden in peace as the horse was in war (Judges:10:4; strkjv@12:14; strkjv@2Samuel:17:23; strkjv@19:26|). Zechariah pictures one coming in peace. Songs:the people here regarded Jesus as the Prince of Peace in the triumphal entry. {Sitting on an ass's colt} (\kathˆmenos epi p“lon onou\). Matthew (Matthew:21:6f.|) does speak of both the ass and the colt having garments put on them, but he does not say that Jesus "sat upon" both animals at once, for \epan“ aut“n\ (upon them) probably refers to the garments, not to the colts. When John wrote (end of the century), Jerusalem had fallen. Jesus will lament over Jerusalem (Luke:19:41ff.|). Songs:"Fear not" (\mˆ phobou\).

rwp@John:12:28 @{Father, glorify thy name} (\pater, doxason sou to onoma\). First aorist (note of urgency) active imperative of \doxaz“\ and in the sense of his death already in verses 16,23| and again in strkjv@13:31; strkjv@17:5|. This is the prayer of the \pneuma\ (or \psuchˆ\) as opposed to that of the \sarx\ (flesh) in verse 27|. The "name" (\onoma\) of God expresses the character of God (1:12; strkjv@5:43; strkjv@17:11|). Cf. strkjv@Matthew:6:9|. {A voice out of heaven} (\ph“nˆ ek tou ouranou\). This was the Father's answer to the prayer of Jesus for help. See already the Father's voice at the baptism of Jesus (Mark:1:11|) and at the transfiguration (Mark:9:7|). The rabbis called the audible voice of God _bath-qol_ (the daughter of a voice). {I have both glorified it and will glorify it again} (\kai edoxasa kai palin doxas“\). This definite assurance from the Father will nerve the soul of Jesus for the coming ordeal. Cf. strkjv@11:40| for \edoxasa\ and strkjv@13:31; strkjv@17:5| for \doxas“\.

rwp@John:13:10 @{He that is bathed} (\ho leloumenos\). Perfect passive articular participle of \lou“\, to bathe the whole body (Acts:9:37|). {Save to wash his feet} (\ei mˆ tous podas nipsasthai\). Aleph and some old Latin MSS. have only \nipsasthai\, but the other words are genuine and are really involved by the use of \nipsasthai\ (first aorist middle infinitive of \nipt“\, to wash parts of the body) instead of \lousasthai\, to bathe the whole body (just used before). The guest was supposed to bathe (\lou“\) before coming to a feast and so only the feet had to be washed (\nipt“\) on removing the sandals. {Clean} (\katharos\). Because of the bath. For \katharos\ meaning external cleanliness see strkjv@Matthew:23:26; strkjv@27:59;| but in strkjv@John:15:3| it is used for spiritual purity as here in "ye are clean" (\katharoi\). {Every whit} (\holos\). All of the body because of the bath. For this same predicate use of \holos\ see strkjv@9:34|. {But not all} (\all' ouchi pantes\). Strongly put exception (\ouchi\). Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mark:14:11|). A year ago Jesus knew that Judas was a devil and said to the apostles: "One of you is a devil" (6:64,70|). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do.

rwp@John:13:17 @{If ye know} (\ei oidate\). Condition of first class assumed as true, \ei\ and present (\oidate\ used as present) active indicative. {If ye do} (\ean poiˆte\). Third-class condition, \ean\ and present active subjunctive, assumed as possible, "if ye keep on doing." Both conditions with the one conclusion coming in between, "happy are ye." Just knowing does not bring happiness nor just occasional doing.

rwp@John:13:19 @{From henceforth} (\ap' arti\). "From now on," as in strkjv@14:7; strkjv@Matthew:23:39; strkjv@Revelation:14:13|. {Before it come to pass} (\pro tou genesthai\). \Pro\ with ablative of the articular second aorist middle infinitive \ginomai\ (before the coming to pass). {When it is come to pass} (\hotan genˆtai\). Indefinite relative clause with \hotan\ and the second aorist middle subjunctive of \ginomai\, "whenever it does come to pass." {That ye may believe} (\hina pisteuˆte\). Purpose clause with \hina\ and present active subjunctive of \pisteu“\, "that ye may keep on believing." Cf. strkjv@Isaiah:48:5|. {That I am he} (\hoti eg“ eimi\). As Jesus has repeatedly claimed to be the Messiah (8:24,58|, etc.). Cf. also strkjv@14:29| (\pisteusˆte\ here); strkjv@16:4|.

rwp@John:14:3 @{If I go} (\ean poreuth“\). Third-class condition (\ean\ and first aorist passive subjunctive of \poreuomai\). {And prepare} (\kai hetoimas“\). Same condition and first aorist active subjunctive of the same verb \hetoimaz“\. {I come again} (\palin erchomai\). Futuristic present middle, definite promise of the second coming of Christ. {And will receive you unto myself} (\kai paralˆmpsomai humas pros emauton\). Future middle of \paralamban“\. Literally, "And I shall take you along (\para-\) to my own home" (cf. strkjv@13:36|). This blessed promise is fulfilled in death for all believers who die before the Second Coming. Jesus comes for us then also. {That where I am there ye may be also} (\hina hopou eimi eg“ kai humeis ˆte\). Purpose clause with \hina\ and present active subjunctive of \eimi\. This the purpose of the departure and the return of Christ. And this is heaven for the believer to be where Jesus is and with him forever.

rwp@John:14:20 @{In that day} (\en ekeinˆi tˆi hˆmerƒi\). The New Dispensation of the Holy Spirit, beginning with Christ's Resurrection and the Coming of the Holy Spirit at pentecost. {Shall know} (\gn“sesthe\). Future middle of \gin“sk“\. Chapters 1 to 3 of Acts bear eloquent witness to these words.

rwp@John:14:25 @{Have I spoken} (\lelalˆka\). Perfect active indicative of \lale“\, for permanent keeping (\tˆre“\ verse 23|). {While yet abiding with you} (\par' humin men“n\). Present active participle, no "yet" (\eti\) in the Greek, "while remaining beside (\par'\) you" before departing for the coming of the other Paraclete.

rwp@John:15:23 @{My Father also} (\kai ton patera mou\). Because Christ reveals God (14:9|) and to dishonour Christ is to dishonour God (5:23|). The coming of Christ has revealed the weight of sin on those who reject him.

rwp@John:16:8 @{And he} (\kai ekeinos\). Emphatic demonstrative masculine pronoun. {When he is come} (\elth“n\). Second aorist active participle of \erchomai\, "having come" or "coming." {Will convict the world} (\elegxei ton kosmon\). Future active of \elegch“\, old word for confuting, convicting by proof already in strkjv@3:29; strkjv@8:46|. Jesus had been doing this (7:7|), but this is pre-eminently the work of the Holy Spirit and the most needed task today for our complacent age. {In respect of sin} (\peri hamartias\). Concerning the reality of sin as missing the mark and as wronging God and man, and not a mere slip or animal instinct or devoid of moral responsibility or evil. Some scientists and psychologists (Freudians and behaviourists) seem bent on destroying man's sense of sin. Hence crime waves even in youth. {And of righteousness} (\kai peri dikaiosunˆs\). The opposite of "sin" and to be yearned for after conviction. Cf. strkjv@Romans:1:19-3:21| about the necessity of the God-kind of righteousness and the Sermon on the Mount for Christ's idea of righteousness. {And of judgment} (\kai peri krise“s\). As certain to come as condemnation because of sin and the lack of righteousness. These are not played out motives in human life, but basal. For this ministry we have the help of the Paraclete. The Paraclete is here spoken of "not as man's advocate with God (1John:2:1|), but as Christ's advocate with the world" (Bernard).

rwp@John:16:13 @{Howbeit} (\de\). One of the most delicate and difficult particles to translate, varying from "and" to "but." {When he, the Spirit of truth, is come} (\hotan elthˆi ekeinos, to pneuma tˆs alˆtheias\). Indefinite relative clause (\hotan\ and the second aorist active subjunctive of \erchomai\, no _futurum exactum_), "whenever he comes." Note \ekeinos\ (masculine demonstrative pronoun, though followed by neuter \pneuma\ in apposition. See strkjv@15:26| for this phrase about the Holy Spirit. He shall guide you (\hodˆgˆsei humas\). Future active of old verb \hodˆge“\ (from \hodˆgos\, from \hodos\, way, \hˆgeomai\, to lead). See strkjv@Psalms:24:5| for "lead me into thy truth" (\hodˆgˆson me eis tˆn alˆtheian sou\). Christ is both the Way and the Truth (14:6|) and the Holy Spirit is the Guide who shows the way to the Truth (verse 14|). This he does gradually. We are still learning the truth in Christ. {From himself} (\aph' heautou\). In this he is like Christ (1:26; strkjv@12:49; strkjv@14:10|). {He shall declare} (\anaggelei\). Future active of \anaggell“\, as in strkjv@4:25|. See it also repeated in verse 14|. {The things that are yet to come} (\ta erchomena\). Neuter plural articular participle of \erchomai\, "the coming things." This phrase only here in the N.T. The things already begun concerning the work of the Kingdom (Luke:7:19ff.; strkjv@18:30|) not a chart of future history. See strkjv@Luke:7:20; strkjv@John:6:14; strkjv@11:27| for \ho erchomenos\ (the coming one) used of the Messiah.

rwp@John:16:14 @{He shall glorify me} (\ekeinos eme doxasei\). This is the glory of the Holy Spirit, to glorify Jesus Christ. {For he shall take of mine} (\hoti ek tou emou lˆmpsetai\). Future middle of \lamban“\ and a definite promise of the Spirit's guidance in interpreting Christ. One need only refer to Peter's sermon at pentecost after the coming of the Holy Spirit, to Peter's Epistles, to Paul's Epistles, to Hebrews, to John's Epistles, to see how under the tutelage of the Holy Spirit the disciples grew into the fulness of the knowledge of God in the face of Christ (2Corinthians:6:4|).

rwp@John:17:3 @{Should know} (\gin“sk“sin\). Present active subjunctive with \hina\ (subject clause), "should keep on knowing." {Even Jesus Christ} (\Iˆsoun Christon\). See strkjv@1:17| for the only other place in John's Gospel where the words occur together. Coming here in the Lord's own prayer about himself they create difficulty, unless, as Westcott suggests, \Christon\ be regarded as a predicate accusative, "Jesus as the Christ" (Messiah). Otherwise the words would seem to be John's parenthetical interpretation of the idea of Jesus. Lucke thinks that the solemnity of this occasion explains Jesus referring to himself in the third person. The knowledge of "the only true God" is through Jesus Christ (14:6-9|).

rwp@John:17:10 @{Are} (\estin\). Singular number in the Greek (is), not the plural \eisin\ (are), emphasizing the unity of the whole as in strkjv@16:15|. "This no creature can say in reference to God" (Luther). {I am glorified in them} (\dedoxasmai en autois\). "I stand glorified (perfect passive indicative of \doxaz“\) in the disciples" (\en autois\), in spite of all their shortcomings and failings. There is comfort for us in this.

rwp@John:17:11 @{And these} (\kai houtoi\ or \autoi\, they). Note adversative use of \kai\ (= but these). {I come} (\erehomai\). Futuristic present, "I am coming." Cf. strkjv@13:3; strkjv@14:12; strkjv@17:13|. Christ will no longer be visibly present to the world, but he will be with the believers through the Holy Spirit (Matthew:28:20|). {Holy Father} (\pater hagie\). Only here in the N.T., but see strkjv@1John:2:20; strkjv@Luke:1:49| for the holiness of God, a thoroughly Jewish conception. See strkjv@John:6:69| where Peter calls Jesus \ho hagios tou theou\. For the word applied to saints see strkjv@Acts:9:13|. See verse 25| for \patˆr dikaie\ (Righteous Father). {Keep them} (\tˆrˆson autous\). First aorist (constative) active imperative of \tˆre“\, as now specially needing the Father's care with Jesus gone (urgency of the aorist tense in prayer). {Which} (\h“i\). Locative case of the neuter relative singular, attracted from the accusative \ho\ to the case of the antecedent \onomati\ (name). {That they may be one} (\hina “sin hen\). Purpose clause with \hina\ and the present active subjunctive of \eimi\ (that they may keep on being). Oneness of will and spirit (\hen\, neuter singular), not one person (\heis\, masculine singular) for which Christ does not pray. Each time Jesus uses \hen\ (verses 11,21,22|) and once, \eis hen\, "into one" (verse 23|). This is Christ's prayer for all believers, for unity, not for organic union of which we hear so much. The disciples had union, but lacked unity or oneness of spirit as was shown this very evening at the supper (Luke:22:24; strkjv@John:13:4-15|). Jesus offers the unity in the Trinity (three persons, but one God) as the model for believers. The witness of the disciples will fail without harmony (17:21|).

rwp@John:18:4 @{Knowing all the things that were coming upon him} (\eid“s panta ta erchomena ep' auton\). Mentioned already in strkjv@John:13:1|. He was not taken by surprise. The surrender and death of Jesus were voluntary acts, though the guilt of Judas and the rest remains.

rwp@John:19:3 @{They came} (\ˆrchonto\). Imperfect middle of repeated action, "they kept coming and saying" (\elegon\) in derision and mock reverence with \Ave\ (\chaire\, Hail!) as if to Caesar. Note \ho basileus\ (the king) in address. {They struck him with their hands} (\edidosan aut“i rapismata\). Imperfect of \did“mi\, repetition, "they kept on giving him slaps with their hands." See on ¯18:22| for this use of \rapisma\.

rwp@John:20:27 @{Then saith he to Thomas} (\eita legei t“i Thomƒi\). Jesus turns directly to Thomas as if he had come expressly for his sake. He reveals his knowledge of the doubt in the mind of Thomas and mentions the very tests that he had named (25|). {Be not faithless} (\mˆ ginou apistos\). Present middle imperative of \ginomai\ in prohibition, "stop becoming disbelieving." The doubt of Thomas in the face of the witness of the others was not a proof of his superior intelligence. Sceptics usually pose as persons of unusual mentality. The medium who won Sir Arthur Conan Doyle to spiritualism has confessed that it was all humbug, but he deceived the gullible novelist. But Thomas had carried his incredulity too far. Note play on \apistos\ (disbelieving) and \pistos\ (believing).

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

rwp@John:21:4 @{When day was now breaking} (\pr“ias ˆdˆ ginomenˆs\). Genitive absolute and note present middle participle (dawn coming on and still dark). In strkjv@Matthew:27:1| the aorist participle (\genomenˆs\) means that dawn had come. For "beach" (\aigialon\) see strkjv@Matthew:13:2|. {Was} (\estin\). Present indicative retained in indirect assertion.

rwp@John:21:22 @{If I will} (\ean thel“\). Condition of the third class with \ean\ and the present active subjunctive of \thel“\. {Till I come} (\he“s erchomai\). Literally, "while I am coming" (\he“s\ and the present indicative, not \he“s elth“\ (second aorist active subjunctive). {What is that to thee?} (\ti pros se;\). A sharp rebuke to Peter's keen curiosity. {Follow thou me} (\su moi akolouthei\). "Do thou me keep on following." That lesson Peter needed.

rwp@Luke:2:33 @{His father and his mother} (\ho patˆr autou kai hˆ mˆtˆr\). Luke had already used "parents" in strkjv@2:27|. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in strkjv@1:34-38|. He merely employs here the language of ordinary custom. The late MSS. wrongly read "and Joseph" instead of "his father." {Were marvelling} (\ˆn thaumazontes\). The masculine gender includes the feminine when both are referred to. But \ˆn\ is singular, not \ˆsan\, the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula \ˆn\ agrees in number with \ho patˆr\ while the participle coming last agrees with both \ho pater kai hˆ mˆtˆr\ (cf. strkjv@Matthew:17:3; strkjv@22:40|). If one wonders why they marvelled at Simeon's words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child. It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon's prophecy had gone beyond the angel's outline and it was surprising that he should know anything about the child's destiny.

rwp@Luke:2:38 @{Coming up} (\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:2:51 @{He was subject unto them} (\ˆn hupotassomenos autois\). Periphrastic imperfect passive. He continued subject unto them, this wondrous boy who really knew more than parents and rabbis, this gentle, obedient, affectionate boy. The next eighteen years at Nazareth (Luke:3:23|) he remained growing into manhood and becoming the carpenter of Nazareth (Mark:6:3|) in succession to Joseph (Matthew:13:55|) who is mentioned here for the last time. Who can tell the wistful days when Jesus waited at Nazareth for the Father to call him to his Messianic task? {Kept} (\dietˆrei\). Imperfect active. Ancient Greek word (\diatˆre“\), but only here and strkjv@Acts:15:29| in the N.T. though in strkjv@Genesis:37:11|. She kept thoroughly (\dia\) all these recent sayings (or things, \rhˆmata\). In strkjv@2:19| \sunetˆrei\ is the word used of Mary after the shepherds left. These she kept pondering and comparing all the things. Surely she has a full heart now. Could she foresee how destiny would take Jesus out beyond her mother's reach?

rwp@Luke:3:2 @{The Word of God came unto John} (\egeneto rhˆma theou epi I“anˆn\). The great epoch marked by \egeneto\ rather than \ˆn\. \Rhˆma theou\ is some particular utterance of God (Plummer), common in LXX, here alone in the N.T. Then John is introduced as the son of Zacharias according to Chapter 1. Matthew describes him as the Baptist, Mark as the Baptizer. No other Gospel mentions Zacharias. Mark begins his Gospel here, but Matthew and Luke have two Infancy Chapters before. Luke alone tells of the coming of the word to John. All three Synoptics locate him "in the wilderness" (\en tˆi erˆm“i\) as here, strkjv@Mark:1:4; strkjv@Matthew:3:1| (adding "of Judea").

rwp@Luke:3:7 @{To the multitude that went out} (\tois exporeuomenois ochlois\). Plural, {Multitudes}. The present participle also notes the repetition of the crowds as does \elegen\ (imperfect), he used to say. strkjv@Matthew:3:7-10| singles out the message of John to the Pharisees and Sadducees, which see for discussion of details. Luke gives a summary of his preaching to the crowds with special replies to these inquiries: the multitudes, 10,11|, the publicans 12,13|, the soldiers 14|. {To be baptized of him} (\baptisthˆnai hup' autou\). This is the purpose of their coming. strkjv@Matthew:3:7| has simply "to his baptism." John's metaphors are from the wilderness (vipers, fruits, axe, slave boy loosing sandals, fire, fan, thrashing-floor, garner, chaff, stones). {Who warned you?} (\tis hepedeixen humin;\). The verb is like our "suggest" by proof to eye, ear, or brain (Luke:6:47; strkjv@12:5; strkjv@Acts:9:16; strkjv@20:35; strkjv@Matthew:3:7|). Nowhere else in the N.T. though common ancient word (\hupodeiknumi\, show under, point out, give a tip or private hint).

rwp@Luke:3:16 @{He that is mightier than I} (\ho ischuroteros mou\). Like strkjv@Mark:1:7|, "the one mightier than I." Ablative case (\mou\) of comparison. John would not turn aside for the flattery of the crowd. He was able to take his own measure in comparison with the Messiah and was loyal to him (see my _John the Loyal_). Compare strkjv@Luke:3:16| with strkjv@Mark:1:7f.| and strkjv@Matthew:3:11f.| for discussion of details. Luke has "fire" here after "baptize with the Holy Ghost" as strkjv@Matthew:3:11|, which see. This bold Messianic picture in the Synoptic Gospels shows that John saw the Messiah's coming as a judgment upon the world like fire and the fan of the thrashing-floor, and with unquenchable fire for the chaff (Luke:3:17; strkjv@Matthew:3:12|). But he had the spiritual conception also, the baptism in the Holy Spirit which will characterize the Messiah's Mission and so will far transcend the water baptism which marked the ministry of John.

rwp@Luke:6:17 @{He came down with them} (\katabas met' aut“n\). Second aorist active participle of \katabain“\, common verb. This was the night of prayer up in the mountain (Mark:31:3; strkjv@Luke:6:12|) and the choice of the Twelve next morning. The going up into the mountain of strkjv@Matthew:5:1| may simply be a summary statement with no mention of what Luke has explained or may be a reference to the elevation, where he "sat down" (Matthew:5:1|), above the plain or "level place" (\epi topou pedinou\) on the mountain side where Jesus "stood" or "stopped" (\estˆ\). It may be a level place towards the foot of the mountain. He stopped his descent at this level place and then found a slight elevation on the mountain side and began to speak. There is not the slightest reason for making Matthew locate this sermon on the mountain and Luke in the valley as if the places, audiences, and topics were different. For the unity of the sermon see discussion on ¯Matthew:5:1f|. The reports in Matthew and Luke begin alike, cover the same general ground and end alike. The report in Matthew is longer chiefly because in Chapter 5, he gives the argument showing the contrast between Christ's conception of righteousness and that of the Jewish rabbis. Undoubtedly, Jesus repeated many of the crisp sayings here at other times as in Luke 12, but it is quite gratuitous to argue that Matthew and Luke have made up this sermon out of isolated sayings of Christ at various times. Both Matthew and Luke give too much that is local of place and audience for that idea. strkjv@Matthew:5:1| speaks of "the multitudes" and "his disciples." strkjv@Luke:6:17| notes "a great multitude of his disciples, and a great number of the people from all Judea and Jerusalem, and the sea coast of Tyre and Sidon." They agree in the presence of disciples and crowds besides the disciples from whom the twelve apostles were chosen. It is important to note how already people were coming from "the sea coast of Tyre and Sidon" "to hear him and to be healed (\iathˆnai\, first aorist passive of \iaomai\) of their diseases."

rwp@Luke:6:19 @{Sought to touch him} (\ezˆtoun haptesthai autou\). Imperfect active. One can see the surging, eager crowd pressing up to Jesus. Probably some of them felt that there was a sort of virtue or magic in touching his garments like the poor woman in strkjv@Luke:8:43f|. (Mark:5:23; strkjv@Matthew:9:21|). {For power came forth from him} (\hoti dunamis par' autou exˆrcheto\). Imperfect middle, {power was coming out from him}. This is the reason for the continual approach to Jesus. {And healed them all} (\kai iƒto pantas\). Imperfect middle again. Was healing all, kept on healing all. The preacher today who is not a vehicle of power from Christ to men may well question why that is true. Undoubtedly the failure to get a blessing is one reason why many people stop going to church. One may turn to Paul's tremendous words in strkjv@Phillipians:4:13|: "I have strength for all things in him who keeps on pouring power into me" (\panta ischu“ en t“i endunamounti me\). It was at a time of surpassing dynamic spiritual energy when Jesus delivered this greatest of all sermons so far as they are reported to us. The very air was electric with spiritual power. There are such times as all preachers know.

rwp@Matthew:10:23 @{Till the Son of man be come} (\he“s elthˆi ho huios tou anthr“pou\). Moffatt puts it "before the Son of man arrives" as if Jesus referred to this special tour of Galilee. Jesus could overtake them. Possibly so, but it is by no means clear. Some refer it to the Transfiguration, others to the coming of the Holy Spirit at Pentecost, others to the Second Coming. Some hold that Matthew has put the saying in the wrong context. Others bluntly say that Jesus was mistaken, a very serious charge to make in his instructions to these preachers. The use of \he“s\ with aorist subjunctive for a future event is a good Greek idiom.

rwp@Matthew:10:38 @{Doth not take his cross} (\ou lambanei ton stauron autou\). The first mention of cross in Matthew. Criminals were crucified in Jerusalem. It was the custom for the condemned person to carry his own cross as Jesus did till Simon of Cyrene was impressed for that purpose. The Jews had become familiar with crucifixion since the days of Antiochus Epiphanes and one of the Maccabean rulers (Alexander Jannaeus) had crucified 800 Pharisees. It is not certain whether Jesus was thinking of his own coming crucifixion when he used this figure, though possible, perhaps probable. The disciples would hardly think of that outcome unless some of them had remarkable insight.

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:12:31 @{But the blasphemy against the Spirit} (\hˆ de tou pneumatos blasphˆmia\). Objective genitive. This is the unpardonable sin. In 32| we have \kata tou pneumatos tou hagiou\ to make it plainer. What is the blasphemy against the Holy Spirit? These Pharisees had already committed it. They had attributed the works of the Holy Spirit by whose power Jesus wrought his miracles (12:28|) to the devil. That sin was without excuse and would not be forgiven in their age or in the coming one (12:32|). People often ask if they can commit the unpardonable sin. Probably some do who ridicule the manifest work of God's Spirit in men's lives and attribute the Spirit's work to the devil.

rwp@Matthew:15:30 @{And they cast them down at his feet} (\kai eripsan autous para tous podas autou\). A very strong word, flung them down, "not carelessly, but in haste, because so many were coming on the same errand" (Vincent). It was a great day for "they glorified the God of Israel."

rwp@Revelation:7:10 @{They cry} (\krazousi\). Vivid dramatic present. {With a great voice} (\ph“nˆi megalˆi\). As in strkjv@6:10; strkjv@7:2|. "The polyglott multitude shouts its praises as with one voice" (Swete). {Salvation} (\hˆ s“tˆria\). As in strkjv@12:10; strkjv@19:1|. Nominative absolute. Salvation here is regarded as an accomplished act on the part of those coming out of the great tribulation (verse 14|) and the praise for it is given to God (\t“i the“i\, dative case) and to the Lamb (\t“i arni“i\, dative also). Both God and Christ are thus called \s“tˆr\ as in the Pastoral Epistles, as to God (1Timothy:1:1; strkjv@2:3; strkjv@Titus:1:3; strkjv@3:4|) and to Christ (Titus:1:4; strkjv@2:13; strkjv@3:6|). For \hˆ s“tˆria\ see strkjv@John:4:22; strkjv@Acts:4:12; strkjv@Jude:1:3|.

rwp@Revelation:9:1 @{Fallen} (\pept“kota\). Perfect active participle of \pipt“\, already down. In strkjv@Luke:10:18| note \pesonta\ (constative aorist active, like a flash of lightning) after \ethe“roun\ and in strkjv@Revelation:7:2| note \anabainonta\ (present active and linear, coming up, picturing the process) after \eidon\. {Of the pit of the abyss} (\tou phreatos tˆs abussou\). \Abussos\ is an old adjective (alpha privative and \buthos\, depth, without depth), but \hˆ abussos\ (supply \ch“ra\ place), the bottomless place. It occurs in strkjv@Romans:10:7| for the common receptacle of the dead for Hades (Sheol), but in strkjv@Luke:8:31| a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in strkjv@Revelation:9:1,2,11; strkjv@11:7; strkjv@17:8; strkjv@20:1,3|. \Phrear\ is an old word for well or cistern (Luke:14:5; strkjv@John:4:11f.|) and it occurs in strkjv@Revelation:9:1f.| for the mouth of the abyss which is pictured as a cistern with a narrow orifice at the entrance and this fifth angel holds the key to it.

rwp@Revelation:18:1 @{Coming down out of heaven} (\katabainonta ek tou ouranou\). Present active predicate participle. Not the angel of strkjv@17:1,7,15| (John's guide), but one announcing the doom of Babylon (Rome). As in strkjv@10:1; strkjv@20:1|. {Was lightened} (\eph“tisthˆ\). First aorist passive of \ph“tiz“\, old causative verb (from \ph“s\, light), common in N.T. as in strkjv@Revelation:18:1; strkjv@21:23; strkjv@22:5|. {With his glory} (\ek tˆs doxˆs autou\). "By reason of (\ek\ as in strkjv@8:13; strkjv@16:10|) his glory." "Songs:recently has he come from the Presence that in passing he flings a broad belt of light across the dark earth" (Swete).

rwp@Revelation:20:1 @{Coming down out of heaven} (\katabainonta ek tou ouranou\). As in strkjv@10:1; strkjv@18:1|. {The key of the abyss} (\tˆn klein tˆs abussou\). As in strkjv@9:1|. {A great chain} (\halusin megalˆn\). Paul wore a \halusis\ (alpha privative and \lu“\, to loose) in Rome (2Timothy:1:16|;, as did Peter in prison in Jerusalem (Acts:12:6|). {In his hand} (\epi tˆn cheira autou\). "Upon his hand," ready for use. See \epi\ with the genitive in strkjv@1:20|.

rwp@Revelation:21:2 @{The holy city, new Jerusalem} (\tˆn polin tˆn hagian Ierousalˆm kainˆn\). "The New Earth must have a new metropolis, not another Babylon, but another and greater Jerusalem" (Swete), and not the old Jerusalem which was destroyed A.D. 70. It was called the Holy City in a conventional way (Matthew:4:5; strkjv@27:53|), but now in reality because it is new and fresh (\kainˆn\), this heavenly Jerusalem of hope (Hebrews:12:22|), this Jerusalem above (Galatians:4:26ff.|) where our real citizenship is (Phillipians:3:20|). {Coming down out of heaven from God} (\katabainousan ek tou ouranou apo tou theou\). Glorious picture caught by John and repeated from strkjv@3:12| and again in strkjv@21:10|. But Charles distinguishes this new city of God from that in strkjv@21:9-22:2| because there is no tree of life in this one. But one shrinks from too much manipulation of this symbolism. It is better to see the glorious picture with John and let it tell its own story. {Made ready} (\hˆtoimasmenˆn\). Perfect passive participle of \hetoimaz“\ as in strkjv@19:7|. The Wife of the Lamb made herself ready in her bridal attire. {As a bride adorned} (\h“s numphˆn kekosmˆmenˆn\). Perfect passive participle of \kosme“\, old verb (from \kosmos\ ornament like our cosmetics), as in strkjv@21:19|. Only here the figure of bride is not the people of God as in strkjv@19:7|, but the abode of the people of God (the New Jerusalem). {For her husband} (\t“i andri autˆs\). Dative case of personal interest.

rwp@Revelation: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:22:12 @{My reward is with me} (\ho misthos mou met' emou\). It is Christ speaking again and he repeats his promise of coming quickly as in verse 7|. He speaks now as the Rewarder (\ho misthapodotˆs\) of strkjv@Hebrews:11:6|. Cf. strkjv@Revelation:11:18; strkjv@Isaiah:40:10; strkjv@62:11|. {To render} (\apodounai\). Second aorist active infinitive of purpose of \apodid“mi\, to give back. Each will receive the reward according to his own work (Revelation:2:23; strkjv@2Corinthians:5:10; strkjv@Romans:2:26|).

rwp@Revelation:22:16 @{I Jesus} (\Eg“ Iˆsous\). The last and most solemn attestation to the book that from Jesus (the historic Jesus known to the churches), in harmony with strkjv@1:1f|. {Have sent} (\epempsa\). First aorist active indicative of \pemp“\, used here in the same sense as \aposteilas\ in strkjv@1:1| as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God. {For the churches} (\epi tais ekklˆsiais\). For this use of \epi\ see strkjv@10:11; strkjv@John:12:16|. It is not just for the seven churches (1:4|), but for all the churches in the world then and now. {I am the root and the offspring of David} (\Eg“ eimi hˆ riza kai to genos Daueid\). See strkjv@5:5| for "the root of David," to which John now adds \to genos\ in the sense of "offspring" (Acts:17:28f.|), not of family or race (Acts:4:6; strkjv@7:13|). Cf. strkjv@Matthew:22:42-45|. {The bright, the morning star} (\ho astˆr ho lampros ho pr“inos\). The Davidic King is called a star in strkjv@Numbers:24:17; strkjv@Luke:1:78|. This "day-star" (\ph“sphoros\) is interpreted as Christ (2Peter:1:19|). In strkjv@Revelation:2:28| the phrase "the morning star" occurs in Christ's words, which is here interpreted. Christ is the Light that was coming into the world (John:1:9; strkjv@8:12|).

rwp@Revelation:22:20 @{He which testifieth} (\ho martur“n\). That is Jesus (1:2|) who has just spoken (22:18|). {Yea: I come quickly} (\Nai, erchomai tachu\). Affirmation again of the promise in strkjv@22:7,12|. On \Nai\ (Yes) see strkjv@1:7| for the Lord's assent to the call. Then John expresses his absolute belief in the Lord's promise: "Amen: come, Lord Jesus" (\Amˆn, erchou, Kurie Iˆsou\). On \Amˆn\ see strkjv@1:7|. On \erchou\ see strkjv@22:17|. Note \Kurie\ with \Iˆsou\. As in strkjv@1Corinthians:12:3; strkjv@Phillipians:2:11|. For Paul's confidence in the deity of Christ and the certainty of his second coming see strkjv@Titus:2:13; strkjv@2Timothy:4:8|. \Marana tha\ (1Corinthians:16:22|).

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

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

rwp@Romans:3:25 @{Set forth} (\proetheto\). Second aorist middle indicative. See on ¯1:13| for this word. Also in strkjv@Ephesians:1:9|, but nowhere else in N.T. God set before himself (purposed) and did it publicly before (\pro\) the whole world. {A propitiation} (\hilastˆrion\). The only other N.T. example of this word is in strkjv@Hebrews:9:5| where we have the "cherubim overshadowing the mercy seat" (\to hilastˆrion\). In Hebrews the adjective is used as a substantive or as "the propitiatory place " But that idea does not suit here. Deissmann (_Bible Studies_, pp. 124-35) has produced examples from inscriptions where it is used as an adjective and as meaning "a votive offering" or "propitiatory gift." Hence he concludes about strkjv@Romans:3:25|: "The crucified Christ is the votive gift of the Divine Love for the salvation of men." God gave his Son as the means of propitiation (1John:2:2|). \Hilastˆrion\ is an adjective (\hilastˆrios\) from \hilaskomai\, to make propitiation (Hebrews:2:17|) and is kin in meaning to \hilasmos\, propitiation (1John:2:2; strkjv@4:10|). There is no longer room for doubting its meaning in strkjv@Romans:3:25|. {Through faith, by his blood} (\dia piste“s en t“i autou haimati\). Songs:probably, connecting \en toi haimati\ (in his blood) with \proetheto\. {To show his righteousness} (\eis endeixin tˆs dikaiosunˆs autou\). See strkjv@2Corinthians:8:24|. "For showing of his righteousness," the God-kind of righteousness. God could not let sin go as if a mere slip. God demanded the atonement and provided it. {Because of the passing over} (\dia tˆn paresin\). Late word from \pariˆmi\, to let go, to relax. In Dionysius Hal., Xenophon, papyri (Deissmann, _Bible Studies_, p. 266) for remission of punishment, especially for debt, as distinct from \aphesis\ (remission). {Done aforetime} (\progegonot“n\). Second perfect active genitive participle of \proginomai\. The sins before the coming of Christ (Acts:14:16; strkjv@17:30; strkjv@Hebrews:9:15|). {Forbearance} (\anochˆi\). Holding back of God as in strkjv@2:4|. In this sense Christ tasted death for every man (Hebrews:2:9|).

rwp@Romans:4:19 @{Without being weakened in faith} (\mˆ asthenˆsas tˆi pistei\). "Not becoming weak in faith." Ingressive first aorist active participle with negative \mˆ\. {Now as good as dead} (\ˆdˆ nenekr“menon\). Perfect passive participle of \nekro“\, "now already dead." B omits \ˆdˆ\. He was, he knew, too old to become father of a child. {About} (\pou\). The addition of \pou\ (somewhere, about) "qualifies the exactness of the preceding numeral" (Vaughan). The first promise of a son to Abraham and Sarah came (Genesis:15:3f.|) before the birth of Ishmael (86 when Ishmael was born). The second promise came when Abraham was 99 years old (Genesis:17:1|), calling himself 100 (Genesis:17:17|).

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

rwp@Romans:5:13 @{Until the law} (\achri nomou\). Until the Mosaic law. Sin was there before the Mosaic law, for the Jews were like Gentiles who had the law of reason and conscience (2:12-16|), but the coming of the law increased their responsibility and their guilt (2:9|). {Sin is not imputed} (\hamartia de ouk ellogeitai\). Present passive indicative of late verb \elloga“\ (\-e“\) from \en\ and \logos\, to put down in the ledger to one's account, examples in inscription and papyri. {When there is no law} (\mˆ ontos nomou\). Genitive absolute, no law of any kind, he means. There was law _before_ the Mosaic law. But what about infants and idiots in case of death? Do they have responsibility? Surely not. The sinful nature which they inherit is met by Christ's atoning death and grace. No longer do men speak of "elect infants."

rwp@Romans:6:4 @{We were buried therefore with him by means of baptism unto death} (\sunetaphˆmen oun aut“i dia tou baptismatos eis ton thanaton\). Second aorist passive indicative of \sunthapt“\, old verb to bury together with, in N.T. only here and strkjv@Colossians:2:12|. With associative instrumental case (\aut“i\) and "by means of baptism unto death" as in verse 3|. {In newness of life} (\en kainotˆti z“ˆs\). The picture in baptism points two ways, backwards to Christ's death and burial and to our death to sin (verse 1|), forwards to Christ's resurrection from the dead and to our new life pledged by the coming out of the watery grave to walk on the other side of the baptismal grave (F. B. Meyer). There is the further picture of our own resurrection from the grave. It is a tragedy that Paul's majestic picture here has been so blurred by controversy that some refuse to see it. It should be said also that a symbol is not the reality, but the picture of the reality.

rwp@Romans:8:18 @{To us-ward} (\eis hˆmƒs\). We shall be included in the radiance of the coming glory which will put in the shadow the present sufferings. Precisely the same idiom here with \mellousan doxan\ (aorist passive infinitive of \apokaluphthˆnai\) occurs in strkjv@Galatians:3:23| with \mellousan pistin\, which see.

rwp@Romans:9:13 @Paul quotes strkjv@Malachi:1:2f|. {But Esau I hated} (\ton de Esau emisˆsa\). This language sounds a bit harsh to us. It is possible that the word \mise“\ did not always carry the full force of what we mean by "hate." See strkjv@Matthew:6:24| where these very verbs (\mise“\ and \agapa“\) are contrasted. Songs:also in strkjv@Luke:14:26| about "hating" (\mise“\) one's father and mother if coming between one and Christ. Songs:in strkjv@John:12:25| about "hating" one's life. There is no doubt about God's preference for Jacob and rejection of Esau, but in spite of Sanday and Headlam one hesitates to read into these words here the intense hatred that has always existed between the descendants of Jacob and of Esau.

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