OT-HISTORY.filter - rwp dok:

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

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

rwp@2Timothy:3:8 @{Like as} (\hon tropon\). "In which manner." Adverbial accusative and incorporation of the antecedent \tropon\ into the relative clause. {Jannes and Jambres} (\Ianns kai Iambrs\). Traditional names of the magicians who withstood Moses (_Targum of Jonathan_ on strkjv@Exodus:7:11|). {Withstood} (\antestsan\). Second aorist active (intransitive) of \anthistmi\, to stand against, "they stood against" (with dative \Musei\). Same word used of Elymas in strkjv@Acts:13:8| and repeated here \anthistantai\ (present middle indicative). Paul here pictures the seducers of the \gunaikaria\ above. {Corrupted in mind} (\katephtharmenoi ton noun\). Perfect passive participle of \kataphtheir\, old compound, in N.T. only here in critical text. See strkjv@2Corinthians:11:3; strkjv@1Timothy:6:5| for \diaphtheir\. The accusative \noun\ is retained in the passive. {Reprobate} (\adokimoi\). See strkjv@1Corinthians:9:27; strkjv@Titus:1:16|. They had renounced their trust (\pistin\) in Christ.

rwp@Acts:3:5 @{Gave heed unto them} (\epeichen autois\). Imperfect active of \epech\, to hold to. For the idiom with \ton noun\ understood see strkjv@7:14; strkjv@1Timothy:4:16|. He held his eyes right on Peter and John with great eagerness "expecting to receive something" (\prosdokn ti labein\). He took Peter's invitation as a promise of a large gift.

rwp@Acts:8:1 @{Was consenting} (\n suneudokn\). Periphrastic imperfect of \suneudoke\, a late double compound (\sun, eu, doke\) that well describes Saul's pleasure in the death (\anairesis\, taking off, only here in the N.T., though old word) of Stephen. For the verb see on ¯Luke:23:32|. Paul himself will later confess that he felt so (Acts:22:20|), coolly applauding the murder of Stephen, a heinous sin (Romans:1:32|). It is a gruesome picture. Chapter 7 should have ended here. {On that day} (\en ekeini ti hmeri\). On that definite day, that same day as in strkjv@2:41|. {A great persecution} (\digmos megas\). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective "great." See on ¯Matthew:13:21| for the old word \digmos\ from \dik\, to chase, hunt, pursue, persecute. {Were all scattered abroad} (\pantes diesparsan\). Second aorist passive indicative of \diaspeir\, to scatter like grain, to disperse, old word, in the N.T. only in strkjv@Acts:8:1,4; strkjv@11:19|. {Except the apostles} (\pln tn apostoln\). Preposition \pln\ (adverb from \pleon\, more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in strkjv@Acts:5:34-40|? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition?

rwp@Acts:10:24 @{Was waiting} (\n prosdokn\). Periphrastic imperfect active, in eager expectation and hope, directing the mind (\doka\) towards (\pros\) anything. Old and common verb. {Near} (\anagkaious\). Only instance in the N.T. of this sense of \anagkaios\ from \anagk\, necessity, what one cannot do without, necessary (1Corinthians:12:22|), duty (Acts:13:46|), or blood relations as here. The ancient Greek writers combined these two words (\suggeneis\, kinsmen, \anagkaious\, necessary friends) as here. It was a homogeneous group of Gentiles close to Cornelius and predisposed to hear Peter favourably.

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

rwp@Acts:12:11 @{Was come to himself} (\en heauti 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 elthn\ (coming to himself, as if he had been on a trip away from himself). {Now I know of a truth} (\nun oida alths\). 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:15:22 @{Then it seemed good} (\Tote edoxen\). First aorist active indicative of \doke\. A regular idiom at the beginning of decrees. This Eirenicon of James commended itself to the whole assembly. Apparently a vote was taken which was unanimous, the Judaizers probably not voting. The apostles and the elders (\tois apostolois kai tois presbuterois\, article with each, dative case) probably all vocally expressed their position. {With the whole church} (\sun holei ti ekklsii\). Probably by acclamation. It was a great victory. But James was a practical leader and he did not stop with speeches and a vote. {To choose men out of their company} (\eklezamenous andras ex autn\). Accusative case, though dative just before (\tois apostolois\, etc.), of first aorist middle participle of \ekleg\, to select. This loose case agreement appears also in \grapsantes\ in verse 23| and in MSS. in verse 25|. It is a common thing in all Greek writers (Paul, for instance), especially in the papyri and in the Apocalypse of John. {Judas called Barsabbas} (\Ioudan ton kaloumenon Barsabban\). Not otherwise known unless he is a brother of Joseph Barsabbas of strkjv@1:23|, an early follower of Jesus. The other, Silas, is probably a shortened form of Silvanus (\Silouanos\, strkjv@1Peter:5:12|), the companion of Paul in his second mission tour (Acts:15:32,41; strkjv@16:25|). {Chief men} (\hgoumenous\). Leaders, leading men (participle from \hgeomai\, to lead).

rwp@Acts:16:4 @{They delivered them} (\paredidosan autois\). Imperfect active, kept on delivering to them in city after city. This is a proof of Paul's loyalty to the Jerusalem compact (Knowling). The circumcision of Timothy would indicate also that the points involved were under discussion and that Paul felt no inconsistency in what he did. {The decrees} (\ta dogmata\). Old word from \doke\, to give an opinion. It is used of public decrees of rulers (Luke:2:1; strkjv@Acts:17:7|), of the requirements of the Mosaic law (Colossians:2:14|), and here of the regulations or conclusions of the Jerusalem Conference. Silas was with Paul and his presence gave added dignity to the passing out of the decrees, a charter of Gentile freedom, since he was one of the committee from Jerusalem to Antioch (15:22,27,32|). {Which had been ordained} (\ta kekrimena\). Perfect passive articular participle of \krin\, to judge, emphasizing the permanence of the conclusions reached by the apostles and elders in Jerusalem. {For to keep} (\phulassein\). This present active infinitive likewise accents that it is a charter of liberty for continual living, not a temporary compromise.

rwp@Acts:17:18 @{And certain also of the Epicurean and Stoic philosophers encountered him} (\tines de kai tn Epikourin kai Stikn philosophn suneballon auti\). Imperfect active of \sunball\, old verb, in the N.T. only by Luke, to bring or put together in one's mind (Luke:2:19|), to meet together (Acts:20:14|), to bring together aid (18:27|), to confer or converse or dispute as here and already strkjv@4:15| which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men's thought inward (\Gnthi Seauton\, Know Thyself) away from the mere study of physics. Plato followed with a profound development of the inner self (metaphysics). Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 B.C.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 B.C.) taught in the \Stoa\ (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. "Eat and drink for tomorrow we die," they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. "In Epicureanism, it was man's sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect" (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. {What would this babbler say?} (\Ti an theloi ho spermologos houtos legein?\). The word for "babbler" means "seed-picker" or picker up of seeds (\sperma\, seed, \leg\, to collect) like a bird in the agora hopping about after chance seeds. Plutarch applies the word to crows that pick up grain in the fields. Demosthenes called Aeschines a \spermologos\. Eustathius uses it of a man hanging around in the markets picking up scraps of food that fell from the carts and so also of mere rhetoricians and plagiarists who picked up scraps of wisdom from others. Ramsay considers it here a piece of Athenian slang used to describe the picture of Paul seen by these philosophers who use it, for not all of them had it ("some," \tines\). Note the use of \an\ and the present active optative \theloi\, conclusion of a fourth-class condition in a rhetorical question (Robertson, _Grammar_, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. {Other some} (\hoi de\). But others, in contrast with the "some" just before. Perhaps the Stoics take this more serious view of Paul. {He seemeth to be a setter forth of strange gods} (\zenn daimonin dokei kataggeleus einai\). This view is put cautiously by \dokei\ (seems). \Kataggeleus\ does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (_Light from the Ancient East_, p. 99) gives an example of the word "on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus," where it is the herald of the games. Here alone in the N.T. \Daimonion\ is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and \kataggeleus\ are used from the Athenian standpoint. \Xenos\ is an old word for a guest-friend (Latin _hospes_) and then host (Romans:16:23|), then for foreigner or stranger (Matthew:25:31; strkjv@Acts:17:21|), new and so strange as here and strkjv@Hebrews:13:9; strkjv@1Peter:4:12|, and then aliens (Ephesians:2:12|). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities (\adikei Skrats, kaina daimonia eisphern\, Xen. _Mem_. I). On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (_religio illicita_). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians:1:12-20|), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. {Because he preached Jesus and the resurrection} (\hoti ton Isoun kai tn anastasin euggelizato\). Reason for the view just stated. Imperfect middle indicative of \euaggeliz\, to "gospelize." Apparently these critics considered \anastasis\ (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (verse 32|). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely.

rwp@Hebrews:10:6 @{Thou hadst no pleasure} (\ouk eudoksas\). First aorist active indicative of \eudoke\, common for God's good pleasure (Matthew:3:17|). God took no pleasure in the animal offering (\thusian\), the meal-offering (\prosphoran\), the burnt-offering (\holokautmata\), the sin-offering (\peri hamartias\, concerning sin).

rwp@Hebrews:10:27 @{Expectation} (\ekdoch\). Usually reception or interpretation from \ekdechomai\ (Hebrews:11:10|), only here in N.T. and in unusual sense like \prosdokia\, like \apekdechomai\ (Romans:8:19,23,25|), this sense apparently "coined by the writer" (Moffatt) from his use of \ekdechomai\ in strkjv@10:13|. The papyri have it in the sense of interpretation. {A fierceness of fire} (\puros zlos\). An anger (zeal, jealousy) marked (genitive) by fire. Language kin to that in strkjv@Isaiah:26:11; strkjv@Zephaniah:1:19; strkjv@Psalms:79:5|. See also strkjv@2Thessalonians:1:8-10| for a like picture of destined doom. {Devour} (\esthiein\). "To eat" (figuratively), present active infinitive. {The adversaries} (\tous hupenantious\). Old double compound adjective (\hupo, en, antios\), in N.T. only here and strkjv@Colossians:2:14|. Those directly opposite.

rwp@Hebrews:10:29 @{How much} (\posi\). Instrumental case of degree or measure. An argument from the less to the greater, "the first of Hillel's seven rules for exegesis" (Moffatt). {Think ye} (\dokeite\). An appeal to their own sense of justice about apostates from Christ. {Sorer} (\cheironos\). "Worse," comparative of \kakos\ (bad). {Punishment} (\timrias\). Genitive case with \axithsetai\ (first future passive of \axio\, to deem worthy). The word \timria\ originally meant vengeance. Old word, in LXX, only here in N.T. {Who hath trodden under foot the Son of God} (\ho ton huion tou theou katapatsas\). First aorist active articular participle of \katapate\, old verb (Matthew:5:13|) for scornful neglect like strkjv@Zechariah:12:3|. See same idea in strkjv@Hebrews:6:6|. {Wherewith he was sanctified} (\en hi hgiasth\). First aorist passive indicative of \hagiaz\. It is an unspeakable tragedy that should warn every follower of Christ not to play with treachery to Christ (cf. strkjv@6:4-8|). {An unholy thing} (\koinon\). Common in the sense of uncleanness as Peter used it in strkjv@Acts:10:14|. Think of one who thus despises "the blood of Christ wherewith he was sanctified." And yet there are a few today who sneer at the blood of Christ and the gospel based on his atoning sacrifice as "a slaughter house" religion! {Hath done despite} (\enubrisas\). First aorist active participle of \enubriz\, old verb to treat with contumely, to give insult to, here only in the N.T. It is a powerful word for insulting the Holy Spirit after receiving his blessings (6:4|).

rwp@Hebrews:12:10 @{They} (\hoi men\). Demonstrative \hoi\ in contrast (\men\). {Chastened} (\epaideuon\). Imperfect active, used to chasten. {As seemed good to them} (\kata to dokoun autois\). "According to the thing seeming good to them." \Dokoun\ is present active neuter singular articular participle of \doke\. {But he} (\ho de\). Demonstrative with \de\ vs. \men\. {For our profit} (\epi to sumpheron\). Present active articular neuter singular participle of \sumpher\, to bear together as in strkjv@1Corinthians:12:7|. {That we may be partakers} (\eis to metalabein\). Articular second aorist active infinitive of \metalamban\ with \eis\ for purpose, "for the partaking." {Of his holiness} (\ts hagiottos autou\). Genitive with \metalabein\ (to share in). Rare word, in N.T. only here and strkjv@2Corinthians:1:12|.

rwp@Hebrews:12:17 @{Ye know} (\iste\). Regular form for the second person of \oida\ rather than the _Koin_ \oidate\. {He was rejected} (\apedokimasth\). First aorist passive indicative of \apodokimaz\, old verb to disapprove (Matthew:21:42|). {Place of repentance} (\metanoias topon\). \Metanoia\ is change of mind and purpose, not sorrow though he had tears (\meta dakrun\) afterwards as told in strkjv@Genesis:27:38|. He sought it (\autn\, the blessing \eulogian\) with tears, but in vain. There was no change of mind in Isaac. The choice was irrevocable as Isaac shows (Genesis:27:33|). Esau is a tragic example of one who does a wilful sin which allows no second chance (Hebrews:6:6; strkjv@10:26|). The author presses the case of Esau as a warning to the Christians who were tempted to give up Christ.

rwp@James:1:3 @{Knowing} (\ginskontes\). Present active participle of \ginsk\ (experimental knowledge, the only way of getting this view of "trials" as "all joy"). {The proof} (\to dokimion\). Now known (Deissmann, _Bible Studies_, pp. 259ff.) from the papyri examples of \dokimios\ as an adjective in the same sense (good gold, standard gold) as \dokimos\ proved or tested (James:1:12|). The use of \to dokimion\ (neuter article with neuter single adjective) here and in strkjv@1Peter:1:7|, clearly means "the genuine element in your faith," not "crucible" nor "proving." Your faith like gold stands the test of fire and is approved as standard. James here, as in verse 6; strkjv@2:1; strkjv@5:15|, regards faith (\pistis\) like Paul "as the very foundation of religion" (Mayor). {Worketh} (\katergazetai\). Present (durative) middle indicative of the compound verb with the perfective sense of \kata\ as in strkjv@Phillipians:2:12|, which see. {Patience} (\hupomonn\). Old and common word for remaining under (\hupomen\), "staying power" (Ropes), as in strkjv@Colossians:1:11|.

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

rwp@John:5:45 @{Think not} (\m dokeite\). Prohibition with \m\ and the present imperative. See on verse 39| for \doke\ for mistaken opinions in John. {I will accuse you} (\eg katgors humn\). Emphasis on \eg\ (I). Future active indicative of \katgore\ (\kata\, against, \agoreu\, to speak in the assembly \agora\, to bring an accusation in court, a public accusation). See strkjv@Romans:3:9| for \proaitiaomai\ for making previous charge and strkjv@Luke:16:1| for \diaball\, a secret malicious accusation, and strkjv@Romans:8:33| for \egkale\, for public charge, not necessarily before tribunal. {Even Moses} (\Muss\). No "even" in the Greek. {On whom ye have set your hope} (\eis hon humeis lpikate\). Perfect active indicative of \elpiz\, state of repose in Moses. Only example of \elpiz\ in John. See strkjv@2Corinthians:1:10| for use of \eis\ with \elpiz\ instead of the usual \epi\ (1Timothy:4:10|).

rwp@John:13:29 @{Some thought} (\tines edokoun\). Imperfect active of \doke\. Mere inference in their ignorance. {The bag} (\to glssokomon\). See on ¯12:6| for this word. {What things we have need of} (\hn chreian echomen\). Antecedent (\tauta\) of the relative (\hon\) not expressed. {For the feast} (\eis tn heortn\). The feast of unleavened bread beginning after the passover meal and lasting eight days. If this was twenty-four hours ahead of the passover meal, there was no hurry for next day would be in ample time. {Or that he should give something to the poor} (\ tois ptchois hina ti di\). Another alternative in their speculation on the point. Note prolepsis of \tois ptchois\ (dative case) before \hina di\ (final clause with \hina\ and second aorist active subjunctive of \didmi\).

rwp@John:16:2 @{They shall put you out of the synagogues} (\aposunaggous poisousin humas\). "They will make you outcasts from the synagogues." Predicate accusative of the compound adjective \aposunaggos\ for which see strkjv@9:22; strkjv@12:42|. {Yea} (\all'\). Use of \alla\ as co-ordinating conjunction, not adversative. {That} (\hina\) not in the sense of "when" (\hote\), but as in strkjv@12:23| for God's purpose (Luke:2:34|, \hops\). {Shall think} (\doxi\). First aorist active subjunctive of \doke\. "Songs:blind will he be" (Bernard). {That he offereth service unto God} (\latreian prospherein ti thei\). Infinitive (present active) indirect discourse after \doxi\. For the phrase see strkjv@Hebrews:6:1ff.; strkjv@8:3ff.; strkjv@9:7ff|. The rabbis so felt when they crucified Jesus and when they persecuted the disciples (Acts:6:13; strkjv@7:57f.|). No persecution is more bitter than when done by religious enthusiasts and bigots like the Spanish Inquisition.

rwp@Luke:2:1 @{Decree from Caesar Augustus} (\dogma para Kaisaros Augoustou\). Old and common word from \doke\, to think, form an opinion. No such decree was given by Greek or Roman historians and it was for long assumed by many scholars that Luke was in error. But papyri and inscriptions have confirmed Luke on every point in these crucial verses strkjv@2:1-7|. See W.M. Ramsay's books (_Was Christ Born at Bethelehem?_ _Luke the Physician_. _The Bearing of Recent Discovery on the Trustworthiness of the N.T._). {The World} (\tn oikoumenn\). Literally, {the inhabited} ({land}, \gn\). Inhabited by the Greeks, then by the Romans, then the whole world (Roman world, the world ruled by Rome). Songs:Acts:11:28; strkjv@17:6|. {Should be enrolled} (\apographesthai\). It was a census, not a taxing, though taxing generally followed and was based on the census. This word is very old and common. It means to write or copy off for the public records, to register.

rwp@Luke:2:14 @{Among men in whom he is well pleased} (\en anthrpois eudokias\). The Textus Receptus (Authorized Version also has \eudokia\, but the genitive \eudokias\ is undoubtedly correct, supported by the oldest and best uncials. (Aleph, A B D W). C has a lacuna here. Plummer justly notes how in this angelic hymn Glory and Peace correspond, in the highest and on earth, to God and among men of goodwill. It would be possible to connect "on earth" with "the highest" and also to have a triple division. There has been much objection raised to the genitive \eudokias\, the correct text. But it makes perfectly good sense and better sense. As a matter of fact real peace on earth exists only among those who are the subjects of God's goodwill, who are characterized by goodwill toward God and man. This word \eudokia\ we have already had in strkjv@Matthew:11:26|. It does not occur in the ancient Greek. The word is confined to Jewish and Christian writings, though the papyri furnish instances of \eudoksis\. Wycliff has it "to men of goodwill."

rwp@Luke:3:15 @{Were in expectation} (\prosdokntos\). Genitive absolute of this striking verb already seen in strkjv@1:21|. {Reasoned} (\dialogizomenn\). Genitive absolute again. John's preaching about the Messiah and the kingdom of God stirred the people deeply and set them to wondering. {Whether haply he were the Christ} (\mpote autos ei ho Christos\). Optative \ei\ in indirect question changed from the indicative in the direct (Robertson, _Grammar_, p. 1031). John wrought no miracles and was not in David's line and yet he moved people so mightily that they began to suspect that he himself (\autos\) was the Messiah. The Sanhedrin will one day send a formal committee to ask him this direct question (John:1:19|).

rwp@Luke:6:41 @{Mote} (\karphos\) and {beam} (\dokon\). See on ¯Matthew:7:3-5| for discussion of these words in this parabolic proverb kin to several of ours today.

rwp@Matthew:11:26 @{Wellpleasing in thy sight} (\eudokia emprosthen sou\). "For such has been thy gracious will" (Weymouth).

rwp@Romans:1:28 @{And even as they refused} (\kai kaths ouk edokimasan\). "And even as they rejected" after trial just as \dokimaz\ is used of testing coins. They tested God at first and turned aside from him. {Knowledge} (\epignsei\). Full knowledge (\epi\ additional, \gnsis\). They had a dim memory that was a caricature. {Unto a reprobate mind} (\eis adokimon noun\). Play on \ouk edokimasan\. They rejected God and God rejected their mental attitude and gave them over (verses 24,26,28|). See this adjective already in strkjv@1Corinthians:9:27; strkjv@2Corinthians:13:5-7|. Like an old abandoned building, the home of bats and snakes, left "to do those things which are not fitting" (\poiein ta m kathkonta\), like the night clubs of modern cities, the dives and dens of the underworld, without God and in the darkness of unrestrained animal impulses. This was a technical term with Stoics (II Macc. strkjv@6:4).

rwp@Romans:1:32 @{The ordinance of God} (\to dikaima tou theou\). The heathen knows that God condemns such evil practices. {But also consent with them} (\alla kai suneudokousin\). Late verb for hearty approval as in strkjv@Luke:11:48; strkjv@Acts:8:1; strkjv@1Corinthians:7:12|. It is a tragedy of American city government that so many of the officials are proven to be hand in glove with the underworld of law-breakers.

rwp@Romans:2:17 @{Bearest the name} (\eponomazi\). Present passive indicative in condition of first class of \eponomaz\, old word, to put a name upon (\epi\), only here in N.T. "Thou art surnamed Jew" (Lightfoot). Jew as opposed to Greek denoted nationality while Hebrew accented the idea of language. {Restest upon the law} (\epanapaui nomi\). Late and rare double compound, in LXX and once in the Didache. In N.T. only here and strkjv@Luke:10:6| which see. It means to lean upon, to refresh oneself back upon anything, here with locative case (\nomi\). It is the picture of blind and mechanical reliance on the Mosaic law. {Gloriest in God} (\kauchsai en thei\). _Koin_ vernacular form for \kauchi\ (\kauchaesai, kauchsai\) of \kauchaomai\ as in verse 23; strkjv@1Corinthians:4:7| and \katakauchsai\ in strkjv@Romans:11:18|. The Jew gloried in God as a national asset and private prerogative (2Corinthians:10:15; strkjv@Galatians:6:13|). {Approvest the things that are excellent} (\dokimazeis ta diapheronta\). Originally, "Thou testest the things that differ," and then as a result comes the approval for the excellent things. As in strkjv@Phillipians:1:10| it is difficult to tell which stage of the process Paul has in mind. {Instructed out of the law} (\katchoumenos ek tou nomou\). Present passive participle of \katche\, a rare verb to instruct, though occurring in the papyri for legal instruction. See on ¯Luke:1:4; strkjv@1Corinthians:14:19|. The Jew's "ethical discernment was the fruit of catechetical and synagogical instruction in the Old Testament" (Shedd).

rwp@Romans:5:4 @{Knowing} (\eidotes\). Second perfect participle of \eidon\ (\oida\), giving the reason for the previous exhortation to glory in tribulations. He gives a linked chain, one linking to the other (tribulation \thlipsis\, patience \hupomon\, experience \dokim\, hope \elpis\) running into verse 5|. On \dokim\, see strkjv@2Corinthians:2:9|.

rwp@Romans:8:19 @{The earnest expectation of creation} (\h apokaradokia ts ktises\). This substantive has so far been found nowhere save here and strkjv@Phillipians:1:20|, though the verb \apokaradoke\ is common in Polybius and Plutarch. Milligan (_Vocabulary_) thinks that Paul may have made the substantive from the verb. It is a double compound (\apo\, off from, \kara\, head, \doke\, Ionic verb, to watch), hence to watch eagerly with outstretched head. {Waiteth for} (\apekdechetai\). See on ¯1Corinthians:1:7; strkjv@Galatians:5:5| for this rare word (possibly formed by Paul, Milligan). "To wait it out" (Thayer). {The revealing of the sons of God} (\tn apokalupsin tn huin tou theou\). Cf. strkjv@1John:3:2; strkjv@2Thessalonians:2:8; strkjv@Colossians:3:4|. This mystical sympathy of physical nature with the work of grace is beyond the comprehension of most of us. But who can disprove it?

rwp@Romans:10:1 @{Desire} (\eudokia\). No papyri examples of this word, though \eudoksis\ occurs, only in LXX and N.T., but no example for "desire" unless this is one, though the verb \eudoke\ is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew:11:26; strkjv@2Thessalonians:1:11; strkjv@Phillipians:1:15; strkjv@2:13; strkjv@Ephesians:1:5,9|). {Supplication} (\desis\). Late word from \deomai\, to want, to beg, to pray. In the papyri. See strkjv@Luke:1:13|. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews "that they may be saved" (\eis strian\), literally "unto salvation." Clearly Paul did not feel that the case was hopeless for them in spite of their conduct. Bengel says: _Non orasset Paul si absolute reprobati essent_ (Paul would not have prayed if they had been absolutely reprobate). Paul leaves God's problem to him and pours out his prayer for the Jews in accordance with his strong words in strkjv@9:1-5|.