OT-HISTORY.filter - rwp eid:

rwp@2Timothy:1:3 @{I thank} (\charin ech\). "I have gratitude." As in strkjv@1Timothy:1:12|. Robinson cites examples of this phrase from the papyri. It occurs also in strkjv@Luke:17:9; strkjv@Acts:2:47|. \Charis\ in doxologies Paul uses (1Corinthians:15:57; strkjv@2:14; strkjv@8:16; strkjv@9:15; strkjv@Romans:6:17; strkjv@7:25|). His usual idiom is \eucharist\ (1Corinthians:1:4; strkjv@Romans:1:8; strkjv@Philemon:1:4; strkjv@Phillipians:1:3|) or \eucharistoumen\ (1Thessalonians:1:2; strkjv@Colossians:1:3|) or \ou pauomai eucharistn\ (Ephesians:1:16|) or \eucharistein opheilomen\ (2Thessalonians:1:3|). {Whom I serve from my forefathers} (\hi latreu apo progonn\). The relative \hi\ is the dative case with \latreu\ (see strkjv@Romans:1:9| for this verb), progressive present (I have been serving). For \progonn\ (forefathers) see strkjv@1Timothy:5:4|. Paul claims a pious ancestry as in strkjv@Acts:24:14; strkjv@Acts:26:5; strkjv@Galatians:2:14; strkjv@Phillipians:3:4-7|. {In a pure conscience} (\en kathari suneidsei\). See strkjv@1Timothy:1:5; strkjv@Acts:23:1|. {Unceasing} (\adialeipton\). Late and rare compound, in N.T. only here and strkjv@Romans:9:2| which see. The adverb \adialeipts\ is more frequent (in the papyri, literary _Koin_, strkjv@1Thessalonians:1:2; strkjv@Romans:1:9|). The adjective here is the predicate accusative, "how I hold the memory concerning thee unceasing." The use of \adialeipts\ (adverb) is a sort of epistolary formula (papyri, strkjv@1Thessalonians:1:2; strkjv@2:13; strkjv@5:17; strkjv@Romans:1:9|). {Remembrance} (\mneian\). Old word, in N.T. only Pauline (seven times, strkjv@1Thessalonians:1:2; strkjv@Romans:1:9; strkjv@Phillipians:1:3|).

rwp@2Timothy:1:7 @{A spirit of fearfulness} (\pneuma deilias\). Here \pneuma\ is the \charisma\ of verse 6|, the human spirit as endowed by the Holy Spirit (Romans:8:15|). \Deilia\ is an old word (\deilos, deid\) and always in a bad sense of cowardice, only here in N.T. {Of power} (\dunames\). One of Paul's characteristic words (Romans:1:16|). {Of love} (\agaps\). One of the gifts of the Spirit (Galatians:5:22|). "Which drives out fear" (Lock) as in strkjv@1John:4:18|. {Of discipline} (\sphronismou\). Late _Koin_ word (from \sphroniz\, to control), self-control, here only in N.T. See strkjv@1Timothy:2:9| for \sphrosun\.

rwp@2Timothy:2:8 @{Risen from the dead} (\eggermenon ek nekrn\). Perfect passive participle of \egeir\, still risen as the perfect tense shows in strkjv@1Corinthians:15:4,12-20|. Predicate accusative. "Remember Jesus Christ as risen from the dead." This is the cardinal fact about Christ that proves his claim to be the Messiah, the Son of God. Christ is central for Paul here as in strkjv@Phillipians:2:5-11|. {Of the seed of David} (\ek spermatos Daueid\). The humanity of Christ as in strkjv@Romans:1:3; strkjv@Phillipians:2:7f|. {According to my gospel} (\kata to euaggelion mou\). Paul's very phrase in strkjv@Romans:2:16; strkjv@16:25|. Not a written gospel, but my message. See also strkjv@1Corinthians:15:1; strkjv@2Corinthians:11:7; strkjv@Galatians:1:11; strkjv@2:2; strkjv@1Timothy:1:11|.

rwp@2Timothy:3:14 @{But abide thou} (\su de mene\). Emphatic contrast (\su de\), "But thou." Present active imperative of \men\, common verb, to remain. {In the things which} (\en hois\). The antecedent to \hois\ is not expressed ("in which things") and the relative is attracted from \ha\ accusative with \emathes\ (didst learn, second aorist active indicative of \manthan\) to the case of the unexpressed antecedent (locative with \en\). {Hast been assured of} (\epistths\). First aorist passive indicative of \pisto\, old verb (from \pistos\, faithful), to make reliable, only here in N.T. {Knowing from whom} (\eids para tinn\). Second perfect active participle of \oida\. Note \tinn\ (ablative case after \para\ in an indirect question). The list included the O.T. prophets, Paul, Eunice, Lois. There ought to be moral authority in such personages.

rwp@Acts:4:25 @{By the mouth of our father David} (\tou patros hmn dia pneumatos hagiou stomatos Daueid\). From strkjv@Psalms:2:1f|. here ascribed to David. Baumgarten suggests that the whole company sang the second Psalm and then Peter applied it to this emergency. The Greek MSS. do not have \dia\ (by) here before \stomatos\, but only \dia\ before \pneumatos hagiou\ (the Holy Spirit). Hort calls this a "primitive error" perhaps due to an early scribe who omitted this second \dia\ so close to the first \dia\ (Robertson, _Introduction to the Textual Criticism of the N.T._, p. 238). A small list of such primitive errors is there given as suggested by Dr. Hort. {Why} (\hina ti\). This Greek idiom calls for \gentai\ (second aorist middle subjunctive), {That what may happen}. {The Gentiles} (\ethn\). Songs:always in LXX, while \laoi\ (peoples) can include Jews. {Did rage} (\ephruaxan\). First aorist active indicative of \phruass\, late word, to neigh like a horse, to prance or stamp the ground, to put on lofty airs. Only here in the N.T. in this quotation from strkjv@Psalms:2:1|. {Imagine} (\emeletsan\). First aorist active indicative of \meleta\. Old verb from \melet\ (care), to practise, to caution, as orators and rhetoricians. Only here in the N.T. in this quotation.

rwp@Acts:5:2 @{Kept back} (\enosphisato\). First aorist middle indicative of \nosphiz\, old verb from \nosphi\, afar, apart, and so to set apart, to separate for oneself, but only here, verse 3; strkjv@Titus:2:10| in the N.T. {His wife also being privy to it} (\suneiduis kai ts gunaikos\). Genitive absolute with second perfect participle of \sunoida\, to know together with one, "his wife also knowing it together with him." {Brought a certain part} (\enegkas meros ti\). Aorist active participle of \pher\, for a definite act. The praise of Joseph was too much for Ananias, but he was not willing to turn over all. He wanted praise for giving all and yet he took care of himself by keeping some. Thus he started the Ananias Club that gave a new meaning to his lovely name (God is gracious).

rwp@Acts:5:7 @{And it was about the space of three hours after} (\egeneto de hs hrn trin diastma\). Literally "Now there came an interval (\diastma\, distance, space between) of about (\hs\) three hours." {When} (\kai\). This use of \kai\ after \egeneto\ is characteristic of Luke's style in the Gospel. {Not knowing} (\m eiduia\). Feminine singular of second perfect active participle of \oida\. \M\ usual negative of the participle in the _Koin_.

rwp@Acts:7:34 @{I have surely seen} (\idn eidon\). Imitation of the Hebrew infinitive absolute, (Exodus:3:7|) "Seeing I saw" (cf. strkjv@Hebrews:6:14|). {The affliction} (\tn kaksin\). From \kako\, to treat evilly (from \kakos\, evil). Old word, here only in the N.T. and from strkjv@Exodus:3:7|. {Groaning} (\stenagmou\). Old word from \stenaz\, to sigh, to groan. In the N.T. only here and strkjv@Romans:8:26|. Root \sten\ in our word stentorian. {I am come down} (\katebn\). Second aorist active indicative of \katabain\, I came down. {To deliver} (\exelesthai\). Second aorist middle infinitive of \exaire\, to take out for myself. {I will send} (\aposteil\). First aorist active subjunctive (hortatory of \apostell\, "Let me send").

rwp@Acts:7:41 @{They made a calf} (\emoschopoisan\). First aorist active indicative of \moschopoie\, here only in the N.T. and unknown elsewhere. The LXX (Exodus:32:3|) has \epoise moschon\ from which phrase the word is evidently made. Aaron made the calf, but so did the people (Exodus:32:35|). {The idol} (\ti eidli\). Stephen calls it by the right name. The people said it was their way of worshipping Jehovah! Songs:the Egyptians worshipped the bull Apis at Memphis as the symbol of Osiris (the sun). They had another sacred bull Mnevis at Leontopolis. \Eidlon\ (from \eidos\, form or figure) is the image or likeness of anything. The heathen worship the god through the image or idol. {Rejoiced} (\euphrainonto\). Imperfect, middle, kept on rejoicing (Exodus:32:6,18|) or making merry.

rwp@Acts:9:27 @{Took him} (\epilabomenos\). Second aorist middle (indirect) participle of \epilamban\, common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Acts:4:36; strkjv@11:22|) to win the favour of the apostles, Peter in particular (Galatians:1:19|) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them. {To the apostles} (\pros tous apostolous\). Both Barnabas and James are termed apostles in the general sense, though not belonging to the twelve, as Paul did not, though himself later a real apostle. Songs:Barnabas introduced Saul to Peter and vouched for his story, declared it fully (\digsato\, in detail) including Saul's vision of Jesus (\eiden ton kurion\) as the vital thing and Christ's message to Saul (\elalsen auti\) and Saul's bold preaching (\parrsiasato\, first aorist middle indicative of \parrsiaz\ from \pan--rsia\ telling it all as in strkjv@Acts:2:29|). Peter was convinced and Saul was his guest for two weeks (Galatians:1:18|) with delightful fellowship (\historsai\). He had really come to Jerusalem mainly "to visit" (to see) Peter, but not to receive a commission from him. He had that from the Lord (Galatians:1:1f.|). Both Peter and James could tell Saul of their special experiences with the Risen Christ. Furneaux thinks that Peter was himself staying at the home of Mary the mother of John Mark (Acts:12:12|) who was a cousin of Barnabas (Colossians:4:10|). This is quite possible. At any rate Saul is now taken into the inner circle of the disciples in Jerusalem.

rwp@Acts:11:6 @{When I had fastened my eyes} (\atenisas\). This personal touch Peter adds from his own experience. See on strkjv@Luke:4:20; strkjv@Acts:3:4,12| for this striking verb \ateniz\, to stretch the eyes towards, first aorist active participle here. {I considered} (\katanoe\). Imperfect active of \kataneo\ to put the mind down on, to ponder, I was pondering. {And saw} (\kai eidon\). Second aorist active indicative, saw in a flash.

rwp@Acts:12:12 @{When he had considered} (\sunidn\). Second aorist active participle of \suneidon\ (for the defective verb \sunora\), to see together, to grasp as a whole, old verb, but in the N.T. only here and strkjv@14:6|, save the perfect indicative \sunoida\ (1Corinthians:4:4|) and participle (Acts:5:2|). It is the word from which \suneidsis\ (conscience) comes (Romans:2:15|). Peter's mind worked rapidly and he decided what to do. He took in his situation clearly. {To the house of Mary} (\epi tn oikian ts Marias\). Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians:4:10|), was also a man of property or had been (Acts:4:36f.|). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls "my son" (1Peter:5:13|) and whom he had met here. The upper room of strkjv@Acts:1:13| may have been in Mary's house and Mark may have been the man bearing a pitcher of water (Luke:22:10|) and the young man who fled in the Garden of Gethsemane (Mark:14:51f.|). There was a gate and portress here as in the house of the highpriest (John:18:16|). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. {Were gathered together and were praying} (\san sunthroismenoi kai proseuchomenoi\). Note difference in the tenses, one periphrastic past perfect passive (\sunathroiz\ old verb, in the N.T. here only and strkjv@19:25| and the uncompounded \throiz\ in strkjv@Luke:24:33|) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, \hikanoi\) of the disciples were there. One recalls the time when they had gathered to pray (4:31|) after Peter had told the disciples of the threats of the Sanhedrin (4:23|). God had rescued Peter then. Would he let him be put to death now as James had been?

rwp@Acts:13:34 @{Now no more to return to corruption} (\mketi mellonta hupostrephein eis diaphthoran\). No longer about to return as Lazarus did. Jesus did not die again and so is the first fruits of the resurrection (1Corinthians:15:23; strkjv@Romans:6:9|). {He hath spoken} (\eirken\). Present perfect active indicative, common way of referring to the permanent utterances of God which are on record in the Scriptures. {The holy and sure blessings of David} (\ta hosia Daueid ta pista\). See strkjv@2Samuel:7:13|. Literally, "the holy things of David the trustworthy things." He explains "the holy things" at once.

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

rwp@Acts:14:6 @{They became aware of it} (\sunidontes\). Second aorist (ingressive) active participle of \sunora\ (\suneidon\), old word to see together, to become conscious of as already in strkjv@12:12|. In the N.T. only by Luke and Paul. {Fled} (\katephugon\). Second aorist (effective) active indicative of \katapheug\, old verb, but in the N.T. only here and strkjv@Hebrews:6:18|. Paul and Barnabas had no idea of remaining to be stoned (lynched) by this mob. It is a wise preacher who always knows when to stand his ground and when to leave for the glory of God. Paul and Barnabas were following the directions of the Lord Jesus given to the twelve on their special tour of Galilee (Matthew:10:23|). Lystra and Derbe, cities of Lycaonia (still part of the Province of Galatia, though in another _Regio_), not far from the base of the Black Mountain. Professor Sterrett has apparently identified Lystra by an inscription about six hours (18 miles) south-southwest from Iconium near the village Khatyn Serai and Derbe probably near the village Losta or Zosta though its location is really not known. Lystra had been made a colony in B.C. 6 and Derbe was the frontier city of the Roman empire in the southeast. These are the only cities mentioned, but they were of importance and show that Paul kept to his plan of going to centres of influence. The new imperial road from Antioch and Iconium reached these cities. {The region round about} (\tn perichron\) was "a high table land, ill-watered, bleak, but suited for sheep pasture" (Page).

rwp@Acts:14:12 @{They called} (\ekaloun\). Inchoative imperfect began to call. {Barnabas, Jupiter} (\ton Barnaban Dia\). Because Barnabas was the older and the more imposing in appearance. Paul admits that he was not impressive in looks (2Corinthians:10:10|). {And Paul, Mercury} (\ton de Paulon Hermn\). Mercury (\Herms\) was the messenger of the gods, and the spokesman of Zeus. \Herms\ was of beautiful appearance and eloquent in speech, the inventor of speech in legend. Our word hermeneutics or science of interpretation comes from this word (Hebrews:7:2; strkjv@John:1:38|). {Because he was the chief speaker} (\epeid autos n ho hgoumenos tou logou\). Paul was clearly "the leader of the talk." Songs:it seemed a clear case to the natives. If preachers always knew what people really think of them! Whether Paul was alluding to his experience in Lystra or not in strkjv@Galatians:4:14|, certainly they did receive him as an angel of God, as if "Mercury" in reality.

rwp@Acts:15:16 @{I will build again} (\anoikodoms\). Here LXX has \anasts\. Compound (\ana\, up or again) of \oikodome\, the verb used by Jesus in strkjv@Matthew:16:18| of the general church or kingdom as here which see. {The tabernacle of David} (\tn sknn Daueid\), a poetical figure of the throne of David (2Samuel:7:12|) now "the fallen tent" (\tn peptkuian\), perfect active participle of \pipt\, state of completion. {The ruins thereof} (\ta katestrammena auts\). Literally, "the ruined portions of it." Perfect passive participle of \katastreph\, to turn down. It is a desolate picture of the fallen, torn down tent of David. {I will let it up} (\anorths\). Old verb from \anortho\ (\ana, orthos\), to set upright. See on strkjv@Luke:3:13| of the old woman whose crooked back was set straight.

rwp@Acts:15:20 @{But that we write unto them} (\alla episteilai autois\). By way of contrast (\alla\). First aorist active infinitive of \epistell\, old verb to send to one (message, letter, etc.). Our word \epistle\ (\epistol\ as in verse 30|) comes from this verb. In the N.T. only here, He strkjv@13:22|, and possibly strkjv@Acts:21:25|. {That they abstain from} (\tou apechesthai\). The genitive of the articular infinitive of purpose, present middle (direct) of \apech\, old verb, to hold oneself back from. The best old MSS. do not have \apo\, but the ablative is clear enough in what follows. James agrees with Peter in his support of Paul and Barnabas in their contention for Gentile freedom from the Mosaic ceremonial law. The restrictions named by James affect the moral code that applies to all (idolatry, fornication, murder). Idolatry, fornication and murder were the outstanding sins of paganism then and now (Revelation:22:15|). Harnack argues ably against the genuineness of the word \pniktou\ (strangled) which is absent from D Irenaeus, Tertullian, Cyprian. It is a nice point, though the best MSS. have it in accord with strkjv@Leviticus:17:10-16|. The problem is whether the words were added because "blood" was understood as not "murder," but a reference to the Mosaic regulation or whether it was omitted to remove the ceremonial aspect and make it all moral and ethical. The Western text omits the word also in verse 29|. But with the word retained here and in verse 29| the solution of James is not a compromise, though there is a wise concession to Jewish feeling. {Pollutions of idols} (\alisgmatn\). From \alisge\ only in the LXX and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (\eidluthn\) in verse 29|, not to sacrificial meat sold in the market (1Corinthians:10:27|), a matter not referred to here. Cf. strkjv@Leviticus:17:1-9|. All the four items in the position of James (accepting \pniktou\) are mentioned in strkjv@Leviticus:17,18|.

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

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

rwp@Galatians:5:19 @{Manifest} (\phanera\). Opposed to "hidden" (\krupta\). Ancient writers were fond of lists of vices and virtues. Cf. Stalker's sermons on _The Seven Cardinal Virtues_ and _The Seven Deadly Sins_. There are more than seven in this deadly list in verses 19-21|. He makes the two lists in explanation of the conflict in verse 17| to emphasize the command in verses 13f|. There are four groups in Paul's list of manifest vices: (I) Sensual sins like fornication (\porneia\, prostitution, harlotry), uncleanness (\akatharsia\, moral impurity), lasciviousness (\aselgeia\, wantonness), sexual vice of all kinds prevailed in heathenism. (2) Idolatry (\eidlatreia\, worship of idols) and witchcraft (\pharmakeia\ from \pharmakon\, a drug, the ministering of drugs), but the sorcerers monopolized the word for a while in their magical arts and used it in connection with idolatry. In N.T. only here and strkjv@Revelation:18:23|. See strkjv@Acts:19:19| \perierga\, curious arts. (3) Personal relations expressed by eight words, all old words, sins of the spirit, like enmities (\exthrai\, personal animosities), strife (\eris\, rivalry, discord), jealousies (\zlos\ or \zloi\, MSS. vary, our very word), wraths (\thumoi\, stirring emotions, then explosions), factions (\eritheiai\, from \erithos\, day labourer for hire, worker in wool, party spirit), divisions (\dichostasiai\, splits in two, \dicha\ and \stasis\), heresies (\haireseis\, the very word, but really choosings from \haireomai\, preferences), envyings (\phthonoi\, feelings of ill-will). Surely a lively list. (4) {Drunkenness} (\methai\, old word and plural, drunken excesses, in N.T. only here and strkjv@Luke:21:34; strkjv@Romans:13:13|), revellings (\kmoi\, old word also for drinking parties like those in honour of Bacchus, in N.T. only here and strkjv@Romans:13:13; strkjv@1Peter:4:3|). {And such like} (\kai ta homoia toutois\). And the things like these (associative instrumental \toutois\ after \homoia\, like). It is not meant to be exhaustive, but it is representative.

rwp@Hebrews:8:11 @{They shall not teach} (\ou m didaxsin\). Strong double negative (\ou m\) with the first aorist active (futuristic) subjunctive of \didask\. {His fellow-citizen} (\ton politn autou\). See strkjv@Luke:15:15; strkjv@19:14|. {Know the Lord} (\Gnthi ton kurion\). Second aorist active imperative of \ginsk\. In the new covenant all will be taught of God (Isaiah:54:13; strkjv@John:6:45|), whereas under the old only the educated scribe could understand the minutiae of the law (Dods). See Paul's comparison in strkjv@2Corinthians:3:7-18|. {Shall know} (\eidsousin\). Future perfect active, old form of \oida\ (note \ginsk\ just before of recognizing God), one of the rare future perfects (cf. strkjv@2:13|, \esomai pepoiths\).

rwp@Hebrews:9:9 @{Which} (\htis\). "Which very thing," the first tent (\ts prts skns\, division of the tabernacle), a parenthesis and explanation. {A parable} (\parabol\). Only in the Synoptic Gospels in the N.T. and strkjv@Hebrews:9:9; strkjv@11:19|. See on ¯Matthew:13:3| for the word (from \paraball\, to place alongside). Here like \tupos\ (type or shadow of "the heavenly reality," Moffatt). {For the time now present} (\eis ton kairon ton enestkota\). "For the present crisis " (\kairon\, not \aina\, age, not \chronon\, time). Perfect active articular (repeated article) participle of \enistmi\ (intransitive), the age in which they lived, not the past, not the future. See strkjv@1Corinthians:3:22; strkjv@Romans:8:38| for contrast between \enestta\ and \mellonta\. This age of crisis, foreshadowed by the old tabernacle, pointed on to the richer fulfilment still to come. {According to which} (\kath' hn\). Here the relative refers to \parabol\ just mentioned, not to \skns\. See strkjv@5:1; strkjv@8:3|. {As touching the conscience} (\kata suneidsin\). For \suneidsis\ see strkjv@1Corinthians:8:10; strkjv@10:17; strkjv@Romans:2:15|. This was the real failure of animal sacrifice (10:1-4|). {Make the worshipper perfect} (\teleisai ton latreuonta\). First aorist active infinitive (2:10|). At best it was only ritual or ceremonial purification (7:11|), that called for endless repetition (10:1-4|).

rwp@Hebrews:9:14 @{How much more} (\posi mallon\). Instrumental case, "by how much more," by the measure of the superiority of Christ's blood to that of goats and bulls and the ashes of a heifer. {Through the eternal Spirit} (\dia pneumatos ainiou\). Not the Holy Spirit, but Christ's own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices. {Offered himself} (\heauton prosnegken\). Second aorist active indicative of \prospher\ (used so often as in strkjv@5:1,3; strkjv@8:3|). The voluntary character of Christ's death is again emphasized. {Without blemish} (\ammon\). Old compound adjective (Colossians:1:22; strkjv@1Peter:1:19|) as the sacrifice had to be (Exodus:29:1; strkjv@Leviticus:1:3,10|). {Shall cleanse from conscience} (\kathariei tn suneidsin humn\). Future active indicative of \kathariz\. Some MSS. have \hmn\ (our). The old Greek used \kathair\, not \kathariz\ (in inscriptions for ceremonial cleansing, Deissmann, _Bible Studies_, pp. 216f.), for cleansing. {From dead works} (\apo nekrn ergn\). As in strkjv@6:1|. "A pause might be made before \ergn\, from dead--(not bodies but) works."

rwp@Hebrews:10:2 @{Else they would not have ceased?} (\epei ouk an epausanto;\). Ellipsis of condition after \epei\ (since if they really did perfect) with the conclusion of the second-class condition (\an\ and the aorist middle indicative of \pauomai\). {To be offered} (\prospheromenai\). Regular idiom, participle (present passive) with \pauomai\ (Acts:5:42|). {Because} (\dia to\). \Dia\ with the accusative of the articular infinitive, "because of the having" (\echein\) as to the worshippers (\tous latreuontas\, accusative of general reference of the articular participle), not "would have had." {No more conscience of sins} (\mdemian eti suneidsin hamartin\). Rather "consciousness of sins" as in strkjv@9:14|. {Having been once cleansed} (\hapax kekatharismenous\). Perfect passive participle of \kathariz\, "if they had once for all been cleansed."

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

rwp@Hebrews:10:33 @{Partly} (\touto men\) {and partly} (\touto de\). Accusative of general reference (\touto\) with \men\ and \de\ for contrast. {Being made a gazing-stock} (\theatrizomenoi\). Late verb to bring upon the stage, to hold up to derision. See Paul's use of \theatron\ of himself in strkjv@1Corinthians:4:9|. {By reproaches and afflictions} (\oneidismois te kai thlipsesin\). Instrumental case. See strkjv@Romans:15:3|. {Partakers} (\koinnoi\). Partners (Luke:5:10|) with those (\tn\ objective genitive). {Songs:used} (\houts anastrephomenn\). Present middle articular participle of \anastreph\, to conduct oneself (2Corinthians:1:12|).

rwp@Hebrews:11:26 @{The reproach of Christ} (\ton oneidismon tou Christou\). See strkjv@Psalms:89:51| for the language where "the Messiah" ("The Anointed One") is what is meant by \tou Christou\, here rightly applied by the writer to Jesus as the Messiah who had his own shame to bear (12:2; strkjv@13:12|). There is today as then (Hebrews:13:13|) a special reproach (\oneidismos\, already, strkjv@10:33|) in being a follower of Jesus Christ. Moses took this obloquy as "greater riches" (\meizona plouton\) than "the treasures of Egypt" (\tn Aiguptou thsaurn\, ablative case after comparative \meizona\, for which see strkjv@Matthew:6:19f.|). Moses was laying up treasure in heaven. {For he looked unto the recompense of reward} (\apeblepen gar eis tn misthapodosian\). In perfect active of \apoblep\, "for he was looking away (kept on looking away)." For \misthapodosia\ see strkjv@10:35|.

rwp@Hebrews:13:13 @{Let us therefore go forth to him} (\toinun exerchmetha pros auton\). Inferential particle (\toi, nun\), usually post-positive (Luke:20:25; strkjv@1Corinthians:9:26|) only N.T. examples. Present middle volitive subjunctive of \exerchomai\. "Let us keep on going out there to him." If a separation has to come between Judaism and Christianity, let us give up Judaism, and go out to Christ "outside the camp" and take our stand with him there on Golgotha, "bearing his reproach (\ton oneidismon autou pherontes\) as Jesus himself endured the Cross despising the shame (12:2|) and as Moses accepted "the reproach of the Messiah" (11:26|) in his day. The only decent place for the follower of Christ is beside the Cross of Christ with the reproach and the power (Romans:8:1f.|) in it. This is the great passionate plea of the whole Epistle.

rwp@Info_James @ RECENT BOOKS ON JAMES Baljon, J. M. S., _Comm. op de katholieke brieven_ (1904). Bardenhewer, O., _Der Brief des hl. Jakobus_ (1928). Bartmann, _St. Paulus und St. Jakobus_. Belser, J. E., _Epistel des hl. Jakobus_ (1909). Beyschlag, W., _Der Brief des Jakobus_. Meyer Komm. 6 Aufl. (1898). Brown, Charles, _The General Epistle of James_. 2nd ed. (1907). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Carpenter, W. Boyd, _The Wisdom of James the Just_ (1903). Carr, Arthur, _The General Epistle of James_. Cambridge Greek Testament. New ed. (1905). Chaine, J., _L Epitre de S. Jacques_ (1927). Dale, R. W., _Discourses on the Epistle of James (1895). Deems, C. F., _The Gospel of Common Sense_. Dibelius, _M., Meyer's Comm. 7 Aufl. (1921). Feine, _Der Jakobusbrief_, etc. (1893). Fitch, _James the Lord's Brother_. Gaugusch, L., _Der Lehrgehalt der Jakobus-epistel_ (1914). Grafe, _Stellung und Bedeutung des Jakobusbriefes_ (1904). Grosheide, F. W., _Deuteronomy:brief aan de Hebreen en de brief des Jakobus_ (1927). Hauck, F., _Der Br. d. Jak. in Zahn's Komm_. (1926). Hollmann, G., _Die Schriften d. N.T_. 3 Aufl. (1917). Holtzmann, O., _Das N.T. II_ (1926). Hort, F. J. A., _The Epistle of James as far as strkjv@4:7_ (1909). Huther, J. E., _Meyer's Komm_. 3 Aufl. (1870). Johnstone, R., _Lectures Exegetical and Practical_. 2nd ed. (1889). Knowling, R. J., _Comm. on the Epistle of St. James_ (1904). Westminster Series. Mayor, J. B., _The Epistle of St. James_. 3rd ed. (1910). Meinertz, _Der Jakobusbrief und sein Verfasser_ (1905). Meyer, A., _Das Ratsel des Jak_. (1930). Moffatt, James, _The General Epistles (James, Peter, and Judas_) (1928). Osterley, W. E., _The Epistle of St. James_. Expos. Gk. Test. (1910). Parry, J., _The General Epistle of James_ (1904). Patrick, W., _James, the Lord's Brother_ (1906). Plummer, A., _The General Epistle of St. James_. Expos. Bible (1891). Rendall, G. H., _The Epistle of St. James and Judaic Chris- tianity_ (1927). Robertson, A. T., _Studies in the Epistle of James_. 3rd ed. (1923). First in 1915 as _Pract. and Social Aspects of Christianity_. Ropes, J. H., _A Crit. and Exeget. Comm. on the Epistle of St. James_. Int. and Crit. Comm. (1916). Smith, H. M., _The Epistle of James_ (1925). Soden, H. Von, _Der Brief des Jakobus_. Hand-Comm. (1893). Spitta, F., _Der Brief des Jakobus untersucht_ (1896). Taylor, J. F., _The Apostle of Patience_ (1907). Weiss, B., _Die Katholische Briefe_ (1902). _Der Jakobusbrief und die neuere Kritik_ (1904). Windisch, H., _Die Katholische Briefe. Handbuch Zum N.T._, 2 Aufl. (1930). strkjv@James:1:1 @{James} (\Iakbos\). Grecised form (nominative absolute) of the Hebrew \Iakb\ (so LXX). Common name among the Jews, and this man in Josephus (_Ant_. XX.9.1) and three others of this name in Josephus also. {Servant} (\doulos\). Bond-servant or slave as Paul (Romans:1:1; strkjv@Phillipians:1:1; strkjv@Titus:1:1|). {Of the Lord Jesus Christ} (\kuriou Isou Christou\). Here on a par with God (\theou\) and calls himself not \adelphos\ (brother) of Jesus, but \doulos\. The three terms here as in strkjv@2:1| have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word \kurios\ is frequent in the LXX for _Elohim_ and _Jahweh_ as the Romans applied it to the emperor in their emperor worship. See strkjv@1Corinthians:12:3| for \Kurios Isous\ and strkjv@Phillipians:2:11| for \Kurios Isous Christos\. {To the twelve tribes} (\tais ddeka phulais\). Dative case. The expression means "Israel in its fulness and completeness" (Hort), regarded as a unity (Acts:26:7|) with no conception of any "lost" tribes. {Which are of the Dispersion} (\tais en ti diaspori\). "Those in the Dispersion" (repeated article). The term appears in strkjv@Deuteronomy:28:25| (LXX) and comes from \diaspeir\, to scatter (sow) abroad. In its literal sense we have it in strkjv@John:7:34|, but here and in strkjv@1Peter:1:1| Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (_Koin_, LXX), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural _Koin_ but in the Hebraic tone. {Greeting} (\chairein\). Absolute infinitive (present active of \chair\) as in strkjv@Acts:15:23| (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note \chairein legete\ in strkjv@2John:1:10,11|.

rwp@James:1:5 @{Lacketh wisdom} (\leipetai sophias\). Condition of first class, assumed as true, \ei\ and present passive indicative of \leip\ to be destitute of, with ablative case \sophias\. "If any one falls short of wisdom." A banking figure, to have a shortage of wisdom (not just knowledge, \gnses\, but wisdom \sophias\, the practical use of knowledge). {Let him ask} (\aiteit\). Present active imperative of \aite\, "let him keep on asking." {Of God} (\para tou theou\). "From (from beside) God," ablative case with \para\. Liberally (\hapls\). This old adverb occurs here only in the N.T. (from \haplous\, single-fold, strkjv@Matthew:6:22|, and \haplots\, simplicity, generosity, is common-- strkjv@2Corinthians:8:2; strkjv@Romans:12:8|). But the adverb is common in the papyri by way of emphasis as simply or at all (Moulton and Milligan's _Vocabulary_). Mayor argues for the sense of "unconditionally" (the logical moral sense) while Hort and Ropes agree and suggest "graciously." The other sense of "abundantly" or "liberally" suits the idea in \haplots\ in strkjv@2Corinthians:8:2; strkjv@Romans:12:8|, but no example of the adverb in this sense has been found unless this is one here. See strkjv@Isaiah:55:1| for the idea of God's gracious giving and the case of Solomon (1Kings:3:9-12; strkjv@Proverbs:2:3|). {Upbraideth not} (\m oneidizontos\). Present active participle of \oneidiz\ (old verb to reproach, to cast in one's teeth, strkjv@Matthew:5:11|) in the ablative case like \didontos\ agreeing with \theou\ and with the usual negative of the participle (\me\). This is the negative statement of \didontos hapls\ (giving graciously). The evil habit of giving stinging words along with the money is illustrated in Sirach strkjv@41:22 and Plutarch (_Deuteronomy:adulat._, p. 64A). ] Cf. strkjv@Hebrews:4:16|. {And it shall be given him} (\kai dothsetai auti\). First future passive of \didmi\, a blessed promise in accord with the words of Jesus (Matthew:7:7,11; strkjv@Luke:11:13|), meaning here not only "wisdom," but all good gifts, including the Holy Spirit. There are frequent reminiscences of the words of Jesus in this Epistle.

rwp@James:4:17 @{To him that knoweth} (\eidoti\). Dative case of second perfect participle \eids\ (from \oida\), and with the infinitive to know how, "to one knowing how." {To do good} (\kalon poiein\). "To do a good deed." {And doeth it not} (\kai m poiounti\). Dative again of the present active participle of \poie\, "and to one not doing it." Cf. "not a doer" (1:23|) and strkjv@Matthew:7:26|. {Sin} (\hamartia\). Unused knowledge of one's duty is sin, the sin of omission. Cf. strkjv@Matthew:23:23|.

rwp@John:5:37 @{He hath borne witness} (\ekeinos memarturken\). \Ekeinos\ (that one; cf. strkjv@5:35,38|), not \autos\. Perfect active indicative of \marture\, the direct witness of the Father, besides the indirect witness of the works. Jesus is not speaking of the voice of the Father at his baptism (Mark:1:11|), the transfiguration (Mark:9:7|), nor even at the time of the visit of the Greeks (John:12:28|). This last voice was heard by many who thought it was thunder or an angel. The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in strkjv@1John:5:9,10|. God's witness does not come by audible "voice" (\phnn\) nor visible "form" (\eidos\). Cf. strkjv@1:18; strkjv@6:46; strkjv@1John:4:12|. \Akkoate\ is perfect active indicative of \akou\, to hear, and \herakate\ is perfect active indicative of \hora\, to see. It is a permanent state of failure to hear and see God. The experience of Jacob in Peniel (Genesis:32:30|) was unusual, but Jesus will say that those who have seen him have seen the Father (John:14:9|), but here he means the Father's "voice" and "form" as distinct from the Son.

rwp@John:5:43 @{In my Father's name} (\en ti onomati tou patros mou\). Seven times Jesus in John speaks of the "Name" of the Father (5:43; strkjv@10:25; strkjv@12:28; strkjv@17:6,11,12,26|). See strkjv@1:12| for use of \onoma\ (Luke:1:49|). {And ye receive me not} (\kai ou lambanete me\). "And yet ye do not receive me," as in verse 40|, "the Gospel of the Rejection" (1:11; strkjv@3:11,32; strkjv@12:37|) often applied to the Fourth Gospel. {If another come} (\ean allos elthi\). Condition of third class (\ean\ and second aorist active subjunctive of \erchomai\). Note \allos\, not \heteros\, like \allon Isoun\ in strkjv@2Corinthians:11:4|. Similar prophecies occur in strkjv@Mark:13:6,22| (Matthew:24:5,24|), all general in character like Antichrist in strkjv@2Thessalonians:2:8-12|. There is no occasion for a reference to any individual like Barcochba (about A.D. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come "in their own name" and always find a following. {Him ye will receive} (\ekeinon lmpsesthe\). "That one," whoever he is, as Jesus said. Future active indicative of \lamban\. Credulous about the false Messiahs, incredulous about Christ.

rwp@John:6:24 @{When the multitude therefore saw} (\hote oun eiden ho ochlos\). Resumption and clarification of the complicated statements of verse 22|. {That Jesus was not there} (\hoti Isous ouk estin ekei\). Present indicative retained in indirect discourse. They still did not understand how Jesus had crossed over, but they acted on the basis of the plain fact. {They themselves got into} (\enebsan autoi eis\). Second aorist active indicative of \embain\ followed by \eis\ (both \en\ and \eis\ together as often in N.T.). {Seeking Jesus} (\ztountes ton Isoun\). Present active participle of \zte\. They had a double motive apart from the curiosity explained in verse 22|. They had clearly not given up the impulse of the evening before to make Jesus king (6:15|) and they had hopes of still another bountiful repast at the hands of Jesus as he said (6:26|).

rwp@John:6:26 @{Not because ye saw signs} (\ouch hoti eidete smeia\). Second aorist active indicative of the defective verb \hora\. They had seen the "signs" wrought by Jesus (verse 2|), but this one had led to wild fanaticism (verse 14|) and complete failure to grasp the spiritual lessons. {But because ye ate of the loaves} (\all' hoti ephagete ek tn artn\). Second aorist active indicative of \esthi\, defective verb. {Ye were filled} (\echortasthte\). First aorist passive indicative of \chortaz\, from \chortos\ (grass) as in verse 10|, to eat grass, then to eat anything, to satisfy hunger. They were more concerned with hungry stomachs than with hungry souls. It was a sharp and deserved rebuke.

rwp@John:6:61 @{Knowing in himself} (\eids en heauti\). Second perfect active participle of \oida\. See strkjv@2:25| for this supernatural insight into men's minds. {Murmured} (\gogguzousin\). Present active indicative retained in indirect discourse. See 41| for \gogguz\. {At this} (\peri toutou\). "Concerning this word." {Cause to stumble} (\skandalizei\). Common Synoptic verb from \skandalon\ for which see strkjv@Matthew:5:29|. In John again only in strkjv@16:1|.

rwp@John:8:56 @{Rejoiced} (\galliasato\). First aorist middle indicative of \agalliaomai\, a word of Hellenistic coinage from \agallomai\, to rejoice. {To see} (\hina idi\). Sub-final use of \hina\ and second aorist active subjunctive of \hora\. This joy of Abraham is referred to in strkjv@Hebrews:11:13| (saluting, \aspasamenoi\, the promises from afar). There was a Jewish tradition that Abraham saw the whole history of his descendants in the vision of strkjv@Genesis:15:6f.|, but that is not necessary here. He did look for and welcome the Messianic time, "my day" (\tn hmeran tn emn\). "He saw it, and was glad" (\eiden kai echar\). Second aorist active indicative of \hora\ and second aorist passive indicative of \chair\. Ye see it and are angry!

rwp@John:12:41 @{Because he saw his glory} (\hoti eiden tn doxan autou\). Correct reading here \hoti\ (because), not \hote\ (when). Isaiah with spiritual vision saw the glory of the Messiah and spoke (\elalsen\) of him, John says, whatever modern critics may think or say. Songs:Jesus said that Abraham saw his day (8:56|). Cf. strkjv@Hebrews:11:13|.

rwp@John:13:1 @{Now before the feast of the passover} (\pro de ts heorts tou pascha\). Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my _Harmony of the Gospels_, pp. 279-84, and David Smith's _In the Days of His Flesh_, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in strkjv@John:13:1-30| is the real passover meal described by the Synoptics also (Mark:14:18-21; strkjv@Matthew:26:21-25; strkjv@Luke:22:21-23|), followed by the institution of the Lord's Supper. Thus understood verse 1| here serves as an introduction to the great esoteric teaching of Christ to the apostles (John:13:2-17:26|), called by Barnas Sears _The Heart of Christ_. This phrase goes with the principal verb \gapsen\ (loved). {Knowing} (\eids\). Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced "his hour" (\autou h hra\). See strkjv@18:4; strkjv@19:28| for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on strkjv@12:23| for use before by Jesus. {That he should depart} (\hina metabi\). Sub-final use of \hina\ with second aorist active subjunctive of \metabain\, old word, to go from one place to another, here (5:24; strkjv@1John:3:14|) to go from this world (8:23|) back to the Father from whom he had come (14:12,28; strkjv@16:10,28; strkjv@17:5|). {His own which were in the world} (\tous idious tous en ti kosmi\). His own disciples (17:6,9,11|), those left in the world when he goes to the Father, not the Jews as in strkjv@1:11|. See strkjv@Acts:4:23; strkjv@1Timothy:5:8| for the idiom. John pictures here the outgoing of Christ's very heart's love (chs. strkjv@John:13-17|) towards these men whom he had chosen and whom he loved "unto the end" (\eis telos\) as in strkjv@Matthew:10:22; strkjv@Luke:18:15|, but here as in strkjv@1Thessalonians:2:16| rather "to the uttermost." The culmination of the crisis ("his hour") naturally drew out the fulness of Christ's love for them as is shown in these great chapters (John:13-17|).

rwp@John:13:3 @{Knowing} (\eids\). Repeated from verse 1|, accenting the full consciousness of Jesus. {Had given} (\edken\). Songs:Aleph B L W, aorist active instead of \dedken\ (perfect active) of \didmi\. Cf. strkjv@3:31| for a similar statement with \en\ instead of \eis\. See strkjv@Matthew:11:27| (Luke:10:22|) and strkjv@28:18| for like claim by Jesus to complete power. {And that he came forth from God, and goeth unto God} (\kai hoti apo theou exlthen kai pros ton theon hupagei\). See plain statement by Jesus on this point in strkjv@16:28|. The use of \pros ton theon\ recalls the same words in strkjv@1:1|. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act.

rwp@John:18:4 @{Knowing all the things that were coming upon him} (\eids 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:18:26 @{Did not I see thee in the garden with him?} (\ouk eg se eidon en ti kpi met' autou;\). This staggering and sudden thrust expects an affirmative answer by the use of \ouk\, not \m\ as in verses 17,25|, but Peter's previous denials with the knowledge that he was observed by a kinsman of Malchus whom he had tried to kill (verse 10|) drove him to the third flat denial that he knew Jesus, this time with cursing and swearing (Mark:14:71; strkjv@Matthew:26:73|). Peter was in dire peril now of arrest himself for attempt to kill. {Straightway} (\euthes\). As in strkjv@Matthew:26:74| while Luke has \parachrma\ (Luke:22:60|). Mark (Mark:14:68,72|) speaks of two crowings as often happens when one cock crows. See strkjv@Matthew:26:34| for \alektr\ (cock). That was usually the close of the third watch of the night (Mark:13:35|), about 3 A.M. Luke (Luke:22:61|) notes that Jesus turned and looked on Peter probably as he passed from the rooms of Annas to the trial before Caiaphas and the Sanhedrin (the ecclesiastical court). See Mrs. Browning's beautiful sonnets on "The Look".

rwp@John:19:28 @{Are now finished} (\d tetelestai\). Perfect passive indicative of \tele\. See same form in verse 30|. As in strkjv@13:1|, where Jesus is fully conscious (knowing, \eids\) of the meaning of his atoning death. {Might be accomplished} (\teleithi\). First aorist passive subjunctive of \teleio\ rather than the usual \plrthi\ (verse 24|) with \hina\. John sees the thirst of Jesus in strkjv@Psalms:69:21f|. Jesus, of course, did not make the outcry in any mechanical way. Thirst is one of the severest agonies of crucifixion. For the "perfecting" of the Messiah by physical suffering see strkjv@Hebrews:2:10; strkjv@5:7ff|.

rwp@John:20:8 @{Then therefore} (\tote oun\). After Peter in time and influenced by the boldness of Peter. {And he saw and believed} (\kai eiden kai episteusen\). Both aorist active indicative (second and first). Peter saw more after he entered than John did in his first glance, but John saw into the meaning of it all better than Peter. Peter had more sight, John more insight. John was the first to believe that Jesus was risen from the tomb even before he saw him. According to strkjv@Luke:24:12| Peter went away "wondering" still. The Sinaitic Syriac and 69 and 124 wrongly read here "they believed." John was evidently proud to be able to record this great moment when he believed without seeing in contrast to Thomas (20:29|). Peter and John did not see the angels.

rwp@Jude:1:5 @{To put you in remembrance} (\hupomnsai\). See strkjv@2Peter:1:12| \hupomimnskein\ (present active infinitive there, first aorist active infinitive here). {Though ye know all things once for all} (\eidotas hapax panta\). Concessive perfect (sense of present) active participle as in strkjv@2Peter:1:12|, but without \kaiper\. {The Lord} (\kurios\). Some MSS. add \Isous\. The use of \kurios\ here is usually understood to mean the Lord Jesus Christ, as Clement of Alex. (_Adumbr_. p. 133) explains, strkjv@Exodus:23:20|, by \ho mustikos ekeinos aggelos Isous\ (that mystical angel Jesus). For the mystic reference to Christ see strkjv@1Corinthians:10:4,9; strkjv@Hebrews:11:26|. Some MSS. here add \theos\ instead of \Isous\. {Afterward} (\to deuteron\). Adverbial accusative, "the second time." After having saved the people out of Egypt. {Destroyed} (\aplesen\). First aorist active indicative of \apollumi\, old verb, to destroy. {Them that believed not} (\tous m pisteusantas\). First aorist active articular participle of \pisteu\. The reference is to strkjv@Numbers:14:27-37|, when all the people rescued from Egypt perished except Caleb and Joshua. This first example by Jude:is not in II Peter, but is discussed in strkjv@1Corinthians:10:5-11; strkjv@Hebrews:3:18-4:2|.

rwp@Luke:3:22 @{Descended} (\katabnai\). Same construction as the preceding infinitive. {The Holy Ghost} (\to pneuma to hagion\). The Holy Spirit. strkjv@Mark:1:10| has merely the Spirit (\to pneuma\) while strkjv@Matthew:3:16| has the Spirit of God (\pneuma theou\). {In a bodily form} (\smatiki eidei\). Alone in Luke who has also "as a dove" (\hs peristeran\) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God's Son. {And a voice came out of heaven} (\kai phnn ex ouranou genesthai\). Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in strkjv@Mark:1:11|, which see, and strkjv@Matthew:3:17| for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father's blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John:1:34|).

rwp@Luke:5:24 @{He saith unto him that was palsied} (\eipen ti paralelumeni\). This same parenthesis right in the midst of the words of Jesus is in strkjv@Mark:2:11; strkjv@Matthew:9:6|, conclusive proof of interrelation between these documents. The words of Jesus are quoted practically alike in all three Gospels, the same purpose also \hina eidte\ (second perfect active subjunctive).

rwp@Matthew:12:3 @{What David did} (\ti epoisen Daueid\). From the necessity of hunger. The first defence made by Christ appeals to the conduct of David (2Samuel:21:6|). David and those with him did "what was not lawful" (\ho ouk exon n\) precisely the charge made against the disciples (\ho ouk exestin\ in verse 2|).

rwp@Matthew:12:23 @{Is this the Son of David?} (\mti houtos estin ho huios Daueid?\). The form of the question expects the answer "no," but they put it so because of the Pharisaic hostility towards Jesus. The multitudes "were amazed" or "stood out of themselves" (\existanto\), imperfect tense, vividly portraying the situation. They were almost beside themselves with excitement.

rwp@Matthew:12:25 @{Knowing their thoughts} (\eids de tas enthumseis autn\). What they were revolving in their minds. They now find out what a powerful opponent Jesus is. By parables, by a series of conditions (first class), by sarcasm, by rhetorical question, by merciless logic, he lays bare their hollow insincerity and the futility of their arguments. Satan does not cast out Satan. Note timeless aorist passive \emeristh\ in 26|, \ephthasen\ in 28| (simple sense of arriving as in strkjv@Phillipians:3:16| from \phthan\). Christ is engaged in deathless conflict with Satan the strong man (29|). "Goods" (\skeu\) means house-gear, house furniture, or equipment as in strkjv@Luke:17:36| and strkjv@Acts:27:17|, the tackling of the ship.

rwp@Revelation:7:9 @{Which no man could number} (\hon arithmsai auton oudeis edunato\). Redundant repetition of the pronoun \auton\ after the relative \hon\ as in strkjv@7:5; strkjv@3:8|. \Edunato\ imperfect indicative and \arithmsai\ first aorist active infinitive of \arithme\, old verb, in N.T. only here, strkjv@Matthew:10:30; strkjv@Luke:12:7|. See strkjv@5:9| (also strkjv@11:9; strkjv@13:7; strkjv@14:10; strkjv@17:15|) for the list of words after \ek\ (the spiritual Israel carried on all over the world), "a polyglott cosmopolitan crowd" (Swete). {Standing} (\hesttes\). Same form in strkjv@7:1|, only nominative masculine plural referring to \ochlos\ (masculine singular), construction according to sense like the plural \legontn\ with \ochlou\ in strkjv@19:1|. {Arrayed} (\peribeblmenous\). Perfect passive participle of \periball\, but in the accusative plural (not nominative like \hesttes\), a common variation in this book when preceded by \eidon\ and \idou\ as in strkjv@4:4| (\thronoi, presbuterous\). Charles regards this as a mere slip which would have been changed to \peribeblmenoi\ if John had read the MS. over. {In white robes} (\stolas leukas\). Predicate accusative retained with this passive verb of clothing as in strkjv@7:13; strkjv@10:1; strkjv@11:3; strkjv@12:1; strkjv@17:4; strkjv@18:16; strkjv@19:13|. {Palms} (\phoinikes\). Nominative again, back to construction with \idou\, not \eidon\. Old word, in N.T. only here for palm branches and strkjv@John:12:13| for palm trees. Both these and the white robes are signs of victory and joy.

rwp@Revelation:9:1 @{Fallen} (\peptkota\). Perfect active participle of \pipt\, already down. In strkjv@Luke:10:18| note \pesonta\ (constative aorist active, like a flash of lightning) after \etheroun\ 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 ts abussou\). \Abussos\ is an old adjective (alpha privative and \buthos\, depth, without depth), but \h abussos\ (supply \chra\ 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:19:11 @{The heaven opened} (\ton ouranon neigmenon\). Perfect passive participle (triple reduplication) of \anoig\. Accusative case after \eidon\. Songs:Ezekiel (1:1|) begins his prophecy. See also the baptism of Jesus (Matthew:3:16; strkjv@Luke:3:21|, but \schizomenous\ in strkjv@Mark:1:10|). Jesus predicted the opened heavens to Nathanael (John:1:51|). In strkjv@Revelation:4:1| a door is opened in heaven, the sanctuary is opened (11:19; strkjv@15:5|), angels come out of heaven (10:1; strkjv@14:17; strkjv@18:1|), and sounds come from heaven (19:1|). {Behold, a white horse} (\idou hippos leukos\). Nominative case because of \idou\, not \eidon\. Cf. strkjv@6:2| for \hippos leukos\. The emblem of victory in both cases, but the riders are very different. Here it is the Messiah who is the Warrior, as is made plain by "Faithful and True" (\pistos kai althinos\), epithets already applied to Christ (1:5; strkjv@3:7,14|). Cf. also strkjv@22:6|. {In righteousness he doth judge and make war} (\en dikaiosuni krinei kai polemei\). See strkjv@Isaiah:11:3ff|. The Messiah is both Judge and Warrior, but he does both in righteousness (15:3; strkjv@16:5,7; strkjv@19:2|). He passes judgment on the beast (antichrist) and makes war on him. Satan had offered Christ a victory of compromise which was rejected.

rwp@Revelation:20:4 @{And they sat upon them} (\kai ekathisan ep' autous\). First aorist active indicative of \kathiz\. Another period here apparently synchronous (verse 7|) with the confinement of Satan in the abyss. No subject is given for this plural verb. Apparently Christ and the Apostles (Matthew:19:28; strkjv@Luke:22:30|) and some of the saints (1Corinthians:6:3|), martyrs some hold. {Judgment was given unto them} (\krima edoth autois\). First aorist passive of \didmi\. Picture of the heavenly court of assizes. {The souls} (\tas psuchas\). Accusative after \eidon\ at the beginning of the verse. {Of them that had been beheaded} (\tn pepelekismenn\). Genitive of the articular perfect passive participle of \pelekiz\, old word (from \pelekus\ an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See strkjv@6:9; strkjv@18:24; strkjv@19:2| for previous mention of these martyrs for the witness of Jesus (1:9; strkjv@12:17; strkjv@19:10|). Others also besides martyrs shared in Christ's victory, those who refused to worship the beast or wear his mark as in strkjv@13:15; strkjv@14:9ff.; strkjv@16:2; strkjv@19:20|. {And they lived} (\kai ezsan\). First aorist active indicative of \za\. If the ingressive aorist, it means "came to life" or "lived again" as in strkjv@2:8| and so as to verse 5|. If it is the constative aorist here and in verse 5|, then it could mean increased spiritual life. See strkjv@John:5:21-29| for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in strkjv@Revelation:2:11; strkjv@20:6,14|. {And reigned with Christ} (\kai ebasileusan meta tou Christou\). Same use of the first aorist active indicative of \basileu\, but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs' reign with Christ.

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

rwp@Revelation:21:8 @{Their part shall be} (\to meros autn\). In contrast to the state of the blessed (verses 3-7|) the state of "those who have disfranchised themselves from the Kingdom of God" (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (20:15|) in the lake of fire and brimstone (19:20; strkjv@20:10,14f.|), that is the second death (2:11; strkjv@20:6,14|). See also strkjv@14:10|. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest). {For the fearful} (\tois deilois\). Old word (from \deid\, to fear) for the cowardly, who recanted under persecution, in N.T. only here, strkjv@Matthew:8:26; strkjv@Mark:4:40|. {Unbelieving} (\apistois\). "Faithless," "untrustworthy," in contrast with Christ "\ho pistos\" (1:5|). Cf. strkjv@2:10,13; strkjv@3:14; strkjv@17:14|. Disloyalty is close kin to cowardice. {Abominable} (\ebdelugmenois\). Perfect passive participle of \bdeluss\, old verb, in N.T. only here and strkjv@Romans:2:22|, common in LXX, to pollute (Exodus:5:21|). Those who have become defiled by the impurities of emperor-worship (7:4f.; strkjv@21:27; strkjv@Romans:2:22; strkjv@Titus:1:16|). {Murderers} (\phoneusin\). As a matter of course and all too common always (Mark:7:21; strkjv@Romans:1:29; strkjv@Revelation:9:21|). {Fornicators} (\pornois\). Again all too common always, then and now (1Corinthians:5:10; strkjv@1Timothy:1:9f.|). These two crimes often go together. {Sorcerers} (\pharmakois\). Old word, in N.T. only here and strkjv@22:15|. Closely connected with idolatry and magic (9:21; strkjv@13:13f.|). {Idolaters} (\eidlolatrais\). See strkjv@1Corinthians:5:10f.; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:22:15|. With a powerful grip on men's lives then and now. {All liars} (\pasi tois pseudesin\). Repeated in strkjv@22:15| and stigmatized often (2:2; strkjv@3:9; strkjv@14:5; strkjv@21:8,27; strkjv@22:15|). Not a "light" sin.

rwp@Revelation:21:22 @{I saw no temple therein} (\naon ouk eidon en auti\). "Temple I did not see in it." The whole city is a temple in one sense (verse 16|), but it is something more than a temple even with its sanctuary and Shekinah Glory in the Holy of Holies. {For the Lord God the Almighty, and the Lamb are the temple thereof} (\ho gar Kurios ho theos ho pantokratr, naos auts estin kai to arnion\). "For the Lord God, the Almighty, is the sanctuary of it and the Lamb." The Eternal Presence is the Shekinah Glory of God (verse 3|). In strkjv@2Corinthians:6:16| we are the sanctuary of God here, but now God is our Sanctuary, and so is the Lamb as in chapters strkjv@Revelation:4; 5|. See strkjv@1:8| and often for the description of God here.

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

rwp@Info_Revelation @ THE VISIONS No theory of authorship, sources, or date should ignore the fact that the author claims to have had a series of visions in Patmos. It does not follow that he wrote them down at once and without reflection, but it seems hardly congruous to think that he waited till he had returned from exile in Patmos to Ephesus before writing them out. In fact, there is a note of sustained excitement all through the book, combined with high literary skill in the structure of the book in spite of the numerous grammatical lapses. The series of sevens bear a relation to one another, but more in the fashion of a kaleidoscope than of a chronological panorama. And yet there is progress and power in the arrangement and the total effect. There is constant use of Old Testament language and imagery, almost a mosaic, but without a single formal quotation. There is constant repetition of words and phrases in true Johannine style. Each of the messages to the seven churches picks out a metaphor in the first picture of Christ in chapter I and there are frequent other allusions to the language in this picture. In fact there is genuine artistic skill in the structure of the book, in spite of the deflections from ordinary linguistic standards. In the visions and all through the book there is constant use of symbols, as is the fashion in apocalypses like the beasts, the scorpions, the horses, etc. These symbols probably were understood by the first readers of the book, though the key to them is lost to us. Even the numbers in the book (3 1/2, 7, 3, 4, 12, 24, 1000) cannot be pressed, though some do so. Even Harnack called the Apocalypse the plainest book in the New Testament, by using Harnack's key for the symbols.

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

rwp@Romans:2:15 @{In that they} (\hoitines\). "The very ones who," qualitative relative. {Written in their hearts} (\grapton en tais kardiais autn\). Verbal adjective of \graph\, to write. When their conduct corresponds on any point with the Mosaic law they practise the unwritten law in their hearts. {Their conscience bearing witness therewith} (\sunmarturouss autn ts suneidses\). On conscience (\suneidsis\) see on ¯1Corinthians:8:7; strkjv@10:25f.; strkjv@2Corinthians:1:12|. Genitive absolute here with present active participle \sunmarturouss\ as in strkjv@9:1|. The word \suneidsis\ means co-knowledge by the side of the original consciousness of the act. This second knowledge is personified as confronting the first (Sanday and Headlam). The Stoics used the word a great deal and Paul has it twenty times. It is not in the O.T., but first in this sense in Wisdom strkjv@17:10. All men have this faculty of passing judgment on their actions. It can be over-scrupulous (1Corinthians:10:25|) or "seared" by abuse (1Timothy:4:12|). It acts according to the light it has. {Their thoughts one with another accusing or also excusing them} (\metaxu allln tn logismn katgorountn kai apologoumenn\). Genitive absolute again showing the alternative action of the conscience, now accusing, now excusing. Paul does not say that a heathen's conscience always commends everything that he thinks, says, or does. In order for one to be set right with God by his own life he must always act in accord with his conscience and never have its disapproval. That, of course, is impossible else Christ died for naught (Galatians:2:21|). Jesus alone lived a sinless life. For one to be saved without Christ he must also live a sinless life.

rwp@Romans:2:22 @{That abhorrest} (\ho bdelussomenos\). Old word to make foul, to stink, to have abhorrence for. In LXX, in N.T. only here and strkjv@Revelation:21:8|. The very word used by Jesus to express their horror of idols (\eidla\, see on ¯Acts:7:41; strkjv@1Corinthians:12:2|). See strkjv@Matthew:24:15| for "abomination." {Dost thou rob temples?} (\hierosuleis?\). Old verb from \hierosulos\ (Acts:19:37|) and that from \hieron\, temple, and \sula\, to rob. The town clerk (Acts:19:37|) said that these Jews (Paul and his companions) were "not robbers of temples," proof that the charge was sometimes made against Jews, though expressly forbidden the Jews (Josephus, _Ant_. IV. 8, 10). Paul refers to the crime of robbing idol temples in spite of the defilement of contact with idolatry.

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:8:32 @{He that} (\hos ge\). "Who as much as this" (\ge\ here magnifying the deed, intensive particle). {Spared not} (\ouk epheisato\). First aorist middle of \pheidomai\, old verb used about the offering of Isaac in strkjv@Genesis:22:16|. See strkjv@Acts:20:29|. {Also with him} (\kai sun auti\). The gift of "his own son" is the promise and the pledge of the all things for good of verse 28|. Christ is all and carries all with him.

rwp@Romans:11:9 @{David says} (\Daueid legei\). From strkjv@Psalms:69:23f|; (68:23f| LXX); strkjv@34:8; strkjv@28:4| (combined quotation). {Table} (\trapeza\). For what is on the table, "a feast." {A snare} (\eis pagida\). From \pgnumi\, to make fast, old word for snares for birds and beasts. See on ¯Luke:21:35|. \Eis\ in predicate with \ginomai\ is a translation-Hebraism. {A trap} (\eis thran\). Old word for hunting of wild beasts, then a trap. Only here in N.T. {A stumbling-block} (\eis skandalon\). A third word for trap, snare, trap-stick or trigger over which they fall. See on ¯1Corinthians:1:23; strkjv@Romans:9:33|. {A recompense} (\eis antapodoma\). Late word from double compound verb \antapodidmi\, to repay (both \anti\ and \apo\). Ancient Greeks used \antapodosis\. In LXX and Didache. In N.T. only here (bad sense) and strkjv@Luke:14:12| (good sense).

rwp@Romans:11:21 @{Be not highminded} (\m hupsla phronei\). "Stop thinking high (proud) thoughts." {Of God spared not} (\ei gar ho theos ouk epheisato\). It is not \ei m\ (unless), but the \ouk\ negatives the verb \epheisato\ (first aorist middle indicative of \pheidomai\, to spare. Condition of first class.