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rwp@1Corinthians:12:28 @{God hath set some} (\hous men etheto ho theos\). See verse 18| for \etheto ho theos\. Note middle voice (for his own use). Paul begins as if he means to say \hous men apostolous, hous de prophˆtas\ (some apostles, some prophets), but he changes the construction and has no \hous de\, but instead \pr“ton, deuteron, epeita\ (first, second, then, etc.). {In the church} (\en tˆi ekklˆsiƒi\). The general sense of \ekklˆsia\ as in strkjv@Matthew:16:18| and later in strkjv@Colossians:1:18,24; strkjv@Ephesians:5:23,32; strkjv@Hebrews:12:23|. See list also in strkjv@Ephesians:4:11|. See on ¯Matthew:10:2| for \apostolous\, the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. {Prophets} (\prophˆtas\). For-speakers for God and Christ. See the list of prophets and teachers in strkjv@Acts:13:1| with Barnabas first and Saul last. Prophets are needed today if men will let God's Spirit use them, men moved to utter the deep things of God. {Teachers} (\didaskalous\). Old word from \didask“\, to teach. Used to the Baptist (Luke:3:12|), to Jesus (John:3:10; strkjv@13:13|), and of Paul by himself along with \apostolos\ (1Timothy:2:7|). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See strkjv@Ephesians:4:11|. {Then miracles} (\epeita dunameis\). Here a change is made from the concrete to the abstract. See the reverse in strkjv@Romans:12:7|. See these words (\dunameis, iamˆt“n, gl“ss“n\) in verses 9,10| with \gl“ss“n\, last again. But these two new terms (helps, governments). {Helps} (\antilˆmpseis\). Old word, from \antilambanomai\, to lay hold of. In LXX, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. {Governments} (\kubernˆseis\). Old word from \kuberna“\ (cf. \Kubernˆtˆs\ in strkjv@Acts:27:11|) like Latin _gubernare_, our govern. Songs:a governing. Probably Paul has in mind bishops (\episcopoi\) or elders (\presbuteroi\), the outstanding leaders (\hoi proistamenoi\ in strkjv@1Thessalonians:5:12; strkjv@Romans:12:8|; \hoi hˆgoumenoi\ in strkjv@Acts:15:22; strkjv@Hebrews:13:7,17,24|). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See strkjv@Phillipians:1:1| for both officers.

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

rwp@2Timothy:1:4 @{Night and day} (\nuktos kai hˆmeras\). Genitive of time, "by night and by day." As in strkjv@1Thessalonians:2:9; strkjv@3:10|. {Longing} (\epipoth“n\). Present active participle of \epipothe“\, old word, eight times in Paul (1Thessalonians:3:6; strkjv@Phillipians:1:8|, etc.). {Remembering thy tears} (\memnˆmenos sou t“n dakru“n\). Perfect middle participle of \mimnˆsk“\, old and common verb with the genitive, only here in the Pastorals and elsewhere by Paul only in strkjv@1Corinthians:11:2|. Probably an allusion to the scene at Miletus (Acts:20:37|). Cf. strkjv@Acts:20:19|. {That I may be filled with joy} (\hina charas plˆr“th“\). Final clause with \hina\ and first aorist passive subjunctive of \plˆro“\ (with genitive case \charas\), a verb common with Paul (Romans:8:4; strkjv@13:8|).

rwp@2Timothy:1:5 @{Having been reminded} (\hupomnˆsin lab“n\). "Having received (second aorist active participle of \lamban“\) a reminder" (old word from \hupomimnˆsk“\, to remind, in N.T. only here and strkjv@1Peter:1:13|). For the idiom see strkjv@Romans:7:8,11|. A reminder by another while \anamnˆsis\ remembrance (1Corinthians:11:24f.|) is rather a recalling by oneself (Vincent). {Of the unfeigned faith} (\tˆs anupokritou piste“s\). Late compound for which see strkjv@2Corinthians:6:6; strkjv@Romans:12:9|. {Dwelt} (\en“ikˆsen\). First aorist active indicative of \enoike“\, old verb, in N.T. only in Paul (Romans:8:11; strkjv@Colossians:3:16|). {First} (\pr“ton\). Adverb, not adjective (\pr“tˆ\). {In thy grandmother Lois} (\en tˆi mammˆi L“idi\). Old word, originally the infantile word for \mˆtˆr\ (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy's mother, since Timothy's father was a Greek (Acts:16:1|). Probably both grandmother and mother became Christians. {I am persuaded} (\pepeismai\). Perfect passive indicative of \peith“\, "I stand persuaded." In the Pastorals only here and verse 12|, common in Paul's other writings (Romans:8:38|, etc.).

rwp@2Timothy:1:9 @{Called us with a holy calling} (\kalesantos klˆsei hagiƒi\). Probably dative, "to a holy calling." \Klˆsis\ here apparently not the invitation, but the consecrated service, "the upward calling" (Phillipians:3:14|). See strkjv@1Corinthians:7:20; strkjv@Ephesians:4:1,4| for the use of \kale“\ with \klˆsis\. Paul often uses \kale“\ of God's calling men (1Thessalonians:2:12; strkjv@1Corinthians:1:9; strkjv@Galatians:1:6; strkjv@Romans:8:20; strkjv@9:11|). {Purpose} (\prothesin\). See strkjv@Romans:9:11; strkjv@Ephesians:1:11| for \prothesin\. {Which was given} (\tˆn dotheisan\). First aorist passive articular participle agreeing with \charis\ (grace), a thoroughly Pauline expression (1Corinthians:3:10; strkjv@Romans:12:3,6|, etc.), only here in Pastoral Epistles. {Before times eternal} (\pro chron“n ai“ni“n\). See strkjv@Titus:1:2|.

rwp@2Timothy:3:15 @{From a babe} (\apo brephous\). Only here in the Pastorals. This teaching from the fifth year, covering the whole of Timothy's recollections. See strkjv@Mark:9:21| \ek paidiothen\, from a child. {Thou has known} (\oidas\). Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. {The sacred writings} (\hiera grammata\). "Sacred writings" or "Holy Scriptures." Here alone in N.T., though in Josephus (Proem to _Ant_. 3; _Apion_ 1, etc.) and in Philo. The adjective \hieros\ occurs in strkjv@1Corinthians:9:13| of the temple worship, and \gramma\ in contrast to \pneuma\ in strkjv@2Corinthians:3:6f.; strkjv@Romans:2:29| and in strkjv@John:5:47| of Moses' writings, in strkjv@Acts:28:21| of an epistle, in strkjv@Galatians:6:11| of letters (characters). In Ephesus there were \Ephesia grammata\ that were \bebˆla\ (Acts:19:19|), not \hiera\. {To make thee wise} (\se sophisai\). First aorist active infinitive of \sophiz“\, old verb (from \sophos\), in N.T. only here, and strkjv@2Peter:1:16|. {Which is in} (\tˆs en\). Common idiom with the article, "the in." The use of the Scriptures was not magic, but of value when used "through faith that is in Christ Jesus."

rwp@2Timothy:4:7 @{I have fought the good fight} (\ton kalon ag“na ˆg“nismai\). Perfect middle indicative of \ag“nizomai\, a favourite figure with Paul (1Corinthians:9:25; strkjv@Colossians:1:29|), with the cognate accusative \ag“na\ (Phillipians:1:27,30|, etc.). The "fight" is the athletic contest of his struggle for Christ. {I have finished the course} (\ton dromon teteleka\). Perfect active indicative of \tele“\. He had used this metaphor also of himself to the elders at Ephesus (Acts:20:24|). Then the "course" was ahead of him. Now it is behind him. {I have kept the faith} (\tˆn pistin tetˆrˆka\). Perfect active indicative again of \tˆre“\. Paul has not deserted. He has kept faith with Christ. For this phrase, see strkjv@Revelation:14:12|. Deissmann (_Light, etc._, p. 309) gives inscriptions in Ephesus of a man who says: "I have kept faith" (\tˆn pistin etˆrˆsa\) and another of a man of whom it is said: "He fought three fights, and twice was crowned."

rwp@2Timothy:4:14 @{Alexander the coppersmith} (\Alexandros ho chalkeus\). Old word, only here in N.T., for metal-worker (copper, iron, gold, etc.). Possibly the one in strkjv@1:20|, but not the one in strkjv@Acts:19:33f.| unless he afterwards became a Christian. {Did me much evil} (\moi kaka enedeixato\). Evidently he had some personal dislike towards Paul and possibly also he was a Gnostic. {Will render} (\apod“sei\). Future active of the same verb used in verse 8|, but with a very different atmosphere.

rwp@Info_3John THIRD JOHN ABOUT A.D. 85 TO 90 BY WAY OF INTRODUCTION Certainly III John is addressed to an individual, not to a church, though which Gaius we do not know. There are three friends of Paul with this name; Gaius of Corinth (1Corinthians:1:14|), Gaius of Macedonia (Acts:19:29|), Gaius of Derbe (Acts:20:4|), but it is unlikely that this Gaius of Pergamum (Findlay would call him) is either of these, though the _Apostolical Constitutions_ does identify him with Gaius of Derbe. It is possible that in strkjv@3John:1:9| there is an allusion to II John and, if so, then both letters went to individuals in the same church (one a loyal woman, the other a loyal man). Three persons are sharply sketched in III John (Gaius, Diotrephes, Demetrius). Gaius is the dependable layman in the church, Diotrephes the dominating official, Demetrius the kindly messenger from Ephesus with the letter, a vivid picture of early church life and missionary work. John is at Ephesus, the last of the apostles, and with an eagle's eye surveys the work in Asia Minor. The same Gnostic deceivers are at work as in the other Johannine Epistles. Pergamum is described in strkjv@Revelation:2:13| as the place "where Satan's throne is." strkjv@3John:1:1 @{The beloved} (\t“i agapˆt“i\). Four times in this short letter this verbal adjective is used of Gaius (here, 2,5,11|). See strkjv@2John:1:1| for the same phrase here, "whom I love in truth."

rwp@3John:1:9 @{I wrote somewhat unto the church} (\egrapsa ti tˆi ekklˆsiƒi\). A few MSS. add \an\ to indicate that he had not written (conclusion of second-class condition), clearly spurious. Not epistolary aorist nor a reference to II John as Findlay holds, but an allusion to a brief letter of commendation (Acts:18:27; strkjv@2Corinthians:3:1; strkjv@Colossians:4:10|) sent along with the brethren in verses 5-7| or to some other itinerant brethren. Westcott wrongly thinks that \ti\ is never used of anything important in the N.T. (Acts:8:9; strkjv@Galatians:6:3|), and hence that this lost letter was unimportant. It may have been brief and a mere introduction. \Diotrephes\ (\Dios\ and \treph“\, nourished by Zeus). This ambitious leader and sympathiser with the Gnostics would probably prevent the letter referred to being read to the church, whether it was II John condemning the Gnostics or another letter commending Demetrius and John's missionaries. Hence he sends Gaius this personal letter warning against Diotrephes. {Who loveth to have the preeminence among them} (\ho philopr“teu“n aut“n\). Present active articular participle of a late verb, so far found only here and in ecclesiastical writers (the example cited by Blass being an error, Deissmann, _Light_ etc., p. 76), from \philopr“tos\, fond of being first (Plutarch), and made like \philopone“\ (papyri), to be fond of toil. This ambition of Diotrephes does not prove that he was a bishop over elders, as was true in the second century (as Ignatius shows). He may have been an elder (bishop) or deacon, but clearly desired to rule the whole church. Some forty years ago I wrote an article on Diotrephes for a denominational paper. The editor told me that twenty-five deacons stopped the paper to show their resentment against being personally attacked in the paper. {Receiveth us not} (\ouk epidechetai hˆmƒs\). Present active indicative of this old compound, in N.T. only here and verse 10|. Diotrephes refused to accept John's authority or those who sided with him, John's missionaries or delegates (cf. strkjv@Matthew:10:40|).

rwp@3John:1:14 @{Peace to thee} (\eirˆnˆ soi\). _Pax tibi_ like the Jewish greeting _shal“m_ (Luke:10:5; strkjv@24:36; strkjv@John:20:19,21|). {The friends} (\hoi philoi\). Those in Ephesus. {By name} (\kat' onoma\). John knew the friends in the church (at Pergamum or wherever it was) as the good shepherd calls his sheep by name (John:10:3|, the only other N.T. example of \kat' onoma\). The idiom is common in the papyri letters (Deissmann, _Light_, etc., p. 193, note 21).

rwp@Info_Acts @ THE HISTORICAL VALUE It was once a fad with a certain school of critics to decry Luke in the Acts as wholly untrustworthy, not above the legendary stage. But the spade has done well by Luke for inscriptions and papyri have brought remarkable confirmation for scores of points where Luke once stood all alone and was discounted because he stood alone. These will be duly noted in the proper places as they occur. Ramsay has done most in this restoration of the rank of Luke as a credible historian, as shown in particular in his _St. Paul the Traveller and the Roman Citizen_ and in _The Bearing of Recent Discovery on the Trustworthiness of the New Testament_. In every instance where discoveries have been made they have confirmed the testimony of Luke as concerning _politarchs_ in Thessalonica, _proconsul_ in Cyprus, etc. The result is that the balance of evidence is now in favour of Luke even when he still stands alone or seems to be opposed by Josephus. Luke, as it stands today, is a more credible historian than Josephus. Ramsay dares to call Luke, all things considered, the greatest of all historians, even above Thucydides. An interesting book on this phase of the subject is Chase's _The Credibility of the Acts of the Apostles_ (1902).

rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestˆsen heauton z“nta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristˆmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch“\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmˆriois\). Literally, "in many proofs." \Tekmˆrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin‚_ (papyri, etc.). The verb \tekmair“\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmˆrion\ (proof) and \sˆmeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan“\, late _Koin‚_ verb from root \opt“\ seen in \opsomai, “phthˆn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hˆmer“n tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri tˆs basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.

rwp@Acts:1:4 @{Being assembled together with them} (\sunalizomenos\). Present passive participle from \sunaliz“\, an old verb in Herodotus, Xenophon, etc., from sun, with, and \haliz“\, from \halˆs\, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from \sun\ and \hals\ (salt). Salt was the mark of hospitality. There is the verb \halisthˆte en aut“i\ used by Ignatius _Ad Magnes_. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have _convescens illis_ "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke:24:41-43; strkjv@Mark:16:14|). {To wait for the promise of the Father} (\perimenein tˆn epaggelian tou patros\). Note present active infinitive, to keep on waiting for (around, \peri\). In the Great Commission on the mountain in Galilee this item was not given (Matthew:28:16-20|). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive). {Which ye heard from me} (\hˆn ˆkousate mou\). Change from indirect discourse (command), infinitives \ch“rizesthai\ and \perimenein\ after \parˆggeilen\ to direct discourse without any \ephˆ\ (said he) as the English (Italics). Luke often does this (_oratior ariata_). Note also the ablative case of \mou\ (from me). Luke continues in verse 5| with the direct discourse giving the words of Jesus.

rwp@Acts:1:6 @{They therefore} (\hoi men oun\). Demonstrative use of \hoi\ with \men oun\ without any corresponding \de\ just as in strkjv@1:1| \men\ occurs alone. The combination \men oun\ is common in Acts (27 times). Cf. strkjv@Luke:3:18|. The \oun\ is resumptive and refers to the introductory verses (1:1-5|), which served to connect the Acts with the preceding Gospel. The narrative now begins. {Asked} (\ˆr“t“n\). Imperfect active, repeatedly asked before Jesus answered. {Lord} (\kurie\). Here not in the sense of "sir" (Matthew:21:30|), but to Jesus as Lord and Master as often in Acts (19:5,10|, etc.) and in prayer to Jesus (7:59|). {Dost thou restore} (\ei apokathistaneis\). The use of \ei\ in an indirect question is common. We have already seen its use in direct questions (Matthew:12:10; strkjv@Luke:13:23| which see for discussion), possibly in imitation of the Hebrew (frequent in the LXX) or as a partial condition without conclusion. See also strkjv@Acts:7:1; strkjv@19:2; strkjv@21:37; strkjv@22:25|. The form of the verb \apokathistan“\ is late (also \apokathista“\) omega form for the old and common \apokathistˆmi\, double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John:14-16|) and the power of the Holy Spirit (Acts:1:4f.|).

rwp@Acts:1:10 @{Were looking steadfastly} (\atenizontes ˆsan\). Periphrastic imperfect active of \ateniz“\, a late intensive verb (intensive \a\ and \tein“\, to stretch). Common in Acts and also in strkjv@Luke:4:20; strkjv@22:56| as well as strkjv@Acts:10:4|, which see. {As he went} (\poreuomenou autou\). Genitive absolute of present middle participle. They saw him slipping away from their eyes as the cloud bore him away. {Stood by them} (\pareistˆkeisan autois\). Past perfect active indicative of \paristˆmi\ and intransitive (note \i\ in B instead of \ei\ for augment, mere itacism).

rwp@Acts:2:5 @{Were dwelling} (\ˆsan katoikountes\). Periphrastic imperfect active indicative. Usually \katoike“\ means residence in a place (4:16; strkjv@7:24; strkjv@9:22,32|) as in verse 14| (Luke strkjv@13:4|). Perhaps some had come to Jerusalem to live while others were here only temporarily, for the same word occurs in verse 9| of those who dwell in Mesopotamia, etc. {Devout} (\eulabeis\). Reverent (\eu\, well, \lamban“\, to take). See on ¯Luke:2:25| like Simeon waiting for the consolation of Israel or hoping to die and be buried in the Holy City and also strkjv@Acts:8:2|.

rwp@Acts:2:23 @{Him} (\touton\). "This one," resumptive and emphatic object of "did crucify and slay." {Being delivered up} (\ekdoton\). Verbal adjective from \ekdid“mi\, to give out or over. Old word, but here only in the N.T. Delivered up by Judas, Peter means. {By the determinate counsel and foreknowledge of God} (\tˆi h“rismenˆi boulˆi kai progn“sˆi tou theou\). Instrumental case. Note both purpose (\boulˆ\) and foreknowledge (\progn“sis\) of God and "determined" (\h“rismenˆ\, perfect passive participle, state of completion). God had willed the death of Jesus (John:3:16|) and the death of Judas (Acts:1:16|), but that fact did not absolve Judas from his responsibility and guilt (Luke:22:22|). He acted as a free moral agent. {By the hand} (\dia cheiros\). Luke is fond of these figures (hand, face, etc.) very much like the Hebrew though the vernacular of all languages uses them. {Lawless men} (\anom“n\). Men without law, who recognize no law for their conduct, like men in high and low stations today who defy the laws of God and man. Old word, very common in the LXX. {Ye did crucify} (\prospˆxantes\). First aorist active participle of \prospˆgnumi\, rare compound word in Dio Cassius and here only in the N.T. One must supply \t“i staur“i\ and so it means "fastened to the cross," a graphic picture like Paul's "nailed to the cross" (\prosˆl“sas t“i staur“i\) in strkjv@Colossians:2:14|. {Did slay} (\aneilate\). Second aorist active indicative with first aorist vowel \a\ instead of \o\ as is common in the _Koin‚_. This verb \anaire“\, to take up, is often used for kill as in strkjv@Acts:12:2|. Note Peter's boldness now under the power of the Holy Spirit. He charges the people to their faces with the death of Christ.

rwp@Acts:2:38 @{Repent ye} (\metanoˆsate\). First aorist (ingressive) active imperative. Change your mind and your life. Turn right about and do it now. You _crucified_ this Jesus. Now _crown_ him in your hearts as Lord and Christ. This first. {And be baptized every one of you} (\kai baptisthˆt“ hekastos h–m“n\). Rather, "And let each one of you be baptized." Change of number from plural to singular and of person from second to third. This change marks a break in the thought here that the English translation does not preserve. The first thing to do is make a radical and complete change of heart and life. Then let each one be baptized after this change has taken place, and the act of baptism be performed "in the name of Jesus Christ" (\en t“i onomati Iˆsou Christou\). In accordance with the command of Jesus in strkjv@Matthew:28:19| (\eis to onoma\). No distinction is to be insisted on between \eis to onoma\ and \en t“i onomati\ with \baptiz“\ since \eis\ and \en\ are really the same word in origin. In strkjv@Acts:10:48| \en t“i onomati Iˆsou Christou\ occurs, but \eis\ to \onoma\ in strkjv@8:16; strkjv@19:5|. The use of \onoma\ means in the name or with the authority of one as \eis onoma prophˆtou\ (Matthew:10:41|) as a prophet, in the name of a prophet. In the Acts the full name of the Trinity does not occur in baptism as in strkjv@Matthew:28:19|, but this does not show that it was not used. The name of Jesus Christ is the distinctive one in Christian baptism and really involves the Father and the Spirit. See on ¯Matthew:28:19| for discussion of this point. "Luke does not give the form of words used in baptism by the Apostles, but merely states the fact that they baptized those who acknowledged Jesus as Messiah or as Lord" (Page). {Unto the remission of your sins} (\eis aphesin t“n hamarti“n h–m“n\). This phrase is the subject of endless controversy as men look at it from the standpoint of sacramental or of evangelical theology. In themselves the words can express aim or purpose for that use of \eis\ does exist as in strkjv@1Corinthians:2:7| \eis doxan hˆm“n\ (for our glory). But then another usage exists which is just as good Greek as the use of \eis\ for aim or purpose. It is seen in strkjv@Matthew:10:41| in three examples \eis onoma prophˆtou, dikaiou, mathˆtou\ where it cannot be purpose or aim, but rather the basis or ground, on the basis of the name of prophet, righteous man, disciple, because one is, etc. It is seen again in strkjv@Matthew:12:41| about the preaching of Jonah (\eis to kˆrugma I“na\). They repented because of (or at) the preaching of Jonah. The illustrations of both usages are numerous in the N.T. and the _Koin‚_ generally (Robertson, _Grammar_, p. 592). One will decide the use here according as he believes that baptism is essential to the remission of sins or not. My view is decidedly against the idea that Peter, Paul, or any one in the New Testament taught baptism as essential to the remission of sins or the means of securing such remission. Songs:I understand Peter to be urging baptism on each of them who had already turned (repented) and for it to be done in the name of Jesus Christ on the basis of the forgiveness of sins which they had already received. {The gift of the Holy Ghost} (\tˆn d“rean tou hagiou pneumatos\). The gift consists (Acts:8:17|) in the Holy Spirit (genitive of identification).

rwp@Acts:3:11 @The Codex Bezae adds "as Peter and John went out." {As he held} (\kratountos autou\). Genitive absolute of \krate“\, to hold fast, with accusative rather than genitive to get hold of (Acts:27:13|). Old and common verb from \kratos\ (strength, force). Perhaps out of gratitude and partly from fear (Luke:8:38|). {In the porch that is called Solomon's} (\epi tˆi stoƒi tˆi kaloumenˆi Solom“ntos\). The adjective Stoic (\stoikos\) is from this word \stoa\ (porch). It was on the east side of the court of the Gentiles (Josephus, _Ant_. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John:10:23|). {Greatly wondering} (\ekthamboi\). Wondering out of (\ek\) measure, already filled with wonder (\thambous\, verse 10|). Late adjective. Construction according to sense (plural, though \laos\ singular) as in strkjv@5:16; strkjv@6:7; strkjv@11:1|, etc.

rwp@Acts:3:25 @{Ye} (\Humeis\). Emphatic position. {The covenant which God made} (\tˆs diathˆkˆs hˆs ho theos dietheto\). Literally, "the covenant which God covenanted." \Diathˆkˆ\ and \dietheto\ (second aorist middle indicative of \diathˆmi\) are the same root. See on strkjv@Matthew:26:28|. The covenant (agreement between two, \dia, tithˆmi\) was with Abraham (Genesis:12:1-3|) and repeated at various times (Genesis:18:18; strkjv@22:18; strkjv@26:4|, etc.). In strkjv@Hebrews:9:15-18| the word is used both for covenant and will. The genitive relative \hˆs\ attracted to case of the antecedent.

rwp@Acts:4:13 @{The boldness} (\tˆn parrˆsian\). Telling it all (\pan, rˆsia\). See also verses 29,31|. Actually Peter had turned the table on the Sanhedrin and had arraigned them before the bar of God. {Had perceived} (\katalabomenoi\). Second aorist middle participle of \katalamban“\, common verb to grasp strongly (\kata\), literally or with the mind (especially middle voice), to comprehend. The rulers recalled Peter and John from having seen them often with Jesus, probably during the temple teaching, etc. {They were unlearned} (\agrammatoi eisin\). Present indicative retained in indirect discourse. Unlettered men without technical training in the professional rabbinical schools of Hillel or Shammai. Jesus himself was so regarded (John:7:15|, "not having learned letters"). {And ignorant} (\kai idi“tai\). Old word, only here in the N.T. and strkjv@1Corinthians:14:24; strkjv@2Corinthians:11:6|. It does not mean "ignorant," but a layman, a man not in office (a private person), a common soldier and not an officer, a man not skilled in the schools, very much like \agrammatos\. It is from \idios\ (one's own) and our "idiosyncracy" is one with an excess of such a trait, while "idiot" (this very word) is one who has nothing but his idiosyncracy. Peter and John were men of ability and of courage, but they did not belong to the set of the rabbis. {They marvelled} (\ethaumazon\). Imperfect (inchoative) active, began to wonder and kept it up. {Took knowledge of them} (\epegin“skon autous\). Imperfect (inchoative) active again, they began to recognize them as men that they had seen with Jesus.

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

rwp@Acts:5:8 @{For so much} (\tosoutou\). Genitive of price. Perhaps Peter pointed to the pile of money at the feet of the apostles (verse 2|). The use of \ei\ in direct questions appears in Luke (Luke:13:23; strkjv@22:49|) as in the LXX like the Hebrew _im_ and in strkjv@Acts:1:6; strkjv@19:2|, etc.

rwp@Acts:6:7 @{Increased} (\ˆuxanen\). Imperfect active, kept on growing all the more because the apostles were now relieved from the daily ministration of the food. {Multiplied} (\eplˆthuneto\). Imperfect passive. The two imperfects kept pace with each other. {Of the priests} (\t“n hier“n\). Who were usually Sadducees. It was a sad day for Annas and Caiaphas and all the sect of the Sadducees (5:17|). {Were obedient to} (\hupˆkouon\). Imperfect active of \hupakou“\, repetition, one after another. {The faith} (\tˆi pistei\). Here meaning the gospel, the faith system as in strkjv@Romans:1:5; strkjv@Galatians:1:23; strkjv@Jude:1:3|, etc. Here the word means more than individual trust in Christ.

rwp@Acts:7:9 @{Moved with jealousy} (\zˆl“santes\). First aorist active participle of \zˆlo“\, old verb from \zˆlos\ (Acts:5:17|), to burn or boil with zeal, and then with envy as here (17:5|, etc.) and strkjv@Genesis:37:11|.

rwp@Acts:7:43 @{The tabernacle of Moloch} (\tˆn skˆnˆn tou Moloch\). Or tent of Moloch which they took up after each halt instead of the tabernacle of Jehovah. Moloch was the god of the Amorites to whom children were offered as live sacrifices, an ox-headed image with arms outstretched in which children were placed and hollow underneath so that fire could burn underneath. {The star of the god Rephan} (\to astron tou theou Rompha\). Spelled also Romphan and Remphan. Supposed to be Coptic for the star Saturn to which the Egyptians, Arabs, and Phoenicians gave worship. But some scholars take the Hebrew _Kiyyoon_ to mean statues and not a proper name at all, "statues of your gods" carried in procession, making "figures" (\tupous\) with both "tabernacle" and "star" which they carried in procession. {I will carry} (\metoiki“\). Attic future of \metoikis“\ from \metoikiz“\. {Beyond Babylon} (\epekeina Babul“nos\). The Hebrew and the LXX have "beyond Damascus." An adverbial preposition (\ep' ekeina\ with \merˆ\ understood) used in the old Greek and the LXX with the ablative case and meaning "beyond." Here only in the N.T. in quotation from strkjv@Amos:5:27|.

rwp@Acts:7:60 @{Kneeled down} (\theis ta gonata\). Second aorist active participle of \tithˆmi\, placing the knees (on the ground). This idiom is not in the old Greek for kneeling, but Luke has it five times (Luke:22:41; strkjv@Acts:7:60; strkjv@9:40; strkjv@22:36; strkjv@21:5|) and Mark once (15:19|). Jesus was standing at the right hand of God and Stephen knelt before him in worship and called on him in prayer. {Lay not this sin to their charge} (\mˆ stˆsˆis autois tautˆn tˆn hamartian\). First aorist (ingressive) active subjunctive with \mˆ\, regular Greek idiom, Place not to them or against them (dative \autois\) this sin. The very spirit of Jesus towards his enemies as he died upon the Cross (Luke:23:34|). {He fell asleep} (\ekoimˆthˆ\). First aorist passive indicative of \koima“\, to put to sleep. Old verb and the metaphor of sleep for death is common in all languages, but it is peculiarly appropriate here as Jesus used it of Lazarus. See also strkjv@Acts:13:36; strkjv@1Corinthians:15:18|, etc. Our word cemetery (\koimˆtˆrion\) is the sleeping place of the dead. Knowling calls \ekoimˆthˆ\ here "a picture word of rest and calmness which stands in dramatic contrast to the rage and violence of the scene."

rwp@Acts:8:2 @{Devout} (\eulabeis\). Only four times in the N.T. (Luke:2:25; strkjv@Acts:2:5; strkjv@8:2; strkjv@22:12|). Possibly some non-Christian Jews helped. The burial took place before the Christians were chiefly scattered. {Buried} (\sunekomisan\). Aorist active indicative of \sunkomiz“\, old verb to bring together, to collect, to join with others in carrying, to bury (the whole funeral arrangements). Only here in the N.T. {Lamentation} (\kopeton\). Late word from \koptomai\, to beat the breast, in LXX, Plutarch, etc., only here in the N.T.

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

rwp@Acts:10:2 @{Devout} (\eusebˆs\). Old word from \eu\ (well) and \sebomai\ (to worship, to reverence), but rare in the N.T. (Acts:10:2,7; strkjv@2Peter:2:1|). It might refer to a worshipful pagan (Acts:17:23|, \sebasmata\, objects of worship), but connected with "one that feared God" (\phoboumenos ton theon\) Luke describes "a God-fearing proselyte" as in strkjv@10:22,35|. This is his usual term for the Gentile seekers after God (13:16, 26;17:4,17|, etc.), who had come into the worship of the synagogue without circumcision, and were not strictly proselytes, though some call such men "proselytes of the gate" (cf. strkjv@Acts:13:43|); but clearly Cornelius and his family were still regarded as outside the pale of Judaism (10:28,34; strkjv@11:1,8; strkjv@15:7|). They had seats in the synagogue, but were not Jews. {Gave much alms} (\poi“n eleemosunas pollas\). Doing many alms (the very phrase in strkjv@Matthew:6:2|), a characteristic mark of Jewish piety and from a Gentile to the Jewish people. {Prayed} (\deomenos\). Begging of God. Almsgiving and prayer were two of the cardinal points with the Jews (Jesus adds fasting in his picture of the Pharisee in strkjv@Matthew:6:1-18|).

rwp@Acts:10:5 @{Fetch} (\metapempsai\). First aorist middle (indirect, for one's self) imperative of \metapemp“\, usual voice in ancient Greek with this verb in sense of sending another for one's own sake. Only in Acts in the N.T. See also strkjv@10:22|.

rwp@Acts:10:9 @{On the morrow} (\tˆi epaurion\). Locative case of article with the compound adverb (\hˆmerƒi\ day being understood), the second day after leaving Caesarea, 28 miles from Joppa. The third day (the next morrow, verse 23|) they start back home and the fourth day (on the morrow again, verse 24|) they reach Caesarea. {As they} (\ekein“n\). The party of three from Caesarea. Genitive absolute with present participle \hodoiporount“n\ (journeying) and \eggizont“n\ (drew nigh). {The housetop} (\to d“ma\). Old word and in Gospels (Luke:3:19|, etc.), but only here in Acts. From \dem“\, to build, and so any part of the building (hall, dining room, and then roof). The roof was nearly flat with walls around and so was a good place for meditation and prayer and naps.

rwp@Acts:10:25 @{That Peter entered} (\tou eiselthein ton Petron\). This is a difficult construction, for the subject of \egeneto\ (it happened) has to be the articular genitive infinitive \tou eiselthein\ with the accusative of general reference \ton Petron\. Most commentators consider it inexplicable. It is probably an extension of the ordinary articular infinitive under the influence of the Hebrew infinitive construct without regard to the case, regarding it as a fixed case form and so using it as nominative. Precisely this construction of \tou\ and the infinitive as the subject of a verb occurs in the LXX (2Chronicles:6:7|, etc.). See Robertson, _Grammar_, pp. 1067f. for full discussion of this obvious Hebraism. Somewhat similar examples appear in strkjv@Acts:20:3; strkjv@27:1|. But the Codex Bezae avoids this awkward idiom by the genitive absolute (\proseggizontos tou Petrou\) and some additional details (one of the servants ran forward and announced that he was come). {Worshipped him} (\prosekunˆsen\). "Cornelius was not an idolator and would not have honoured Peter as a god" (Furneaux). The word probably means here reverence like old English usage (Wycliff) and not actual worship, though Peter took it that way (verse 26|). Jesus accepted such worship (Matthew:8:2; strkjv@Luke:5:8| by Peter).

rwp@Acts:10:41 @{Chosen before} (\prokecheirotonˆmenois\). Perfect passive participle dative plural from \procheirotone“\, to choose or designate by hand (\cheirotone“, cheir\, hand, and \tein“\, to stretch, as in strkjv@Acts:14:23; strkjv@2Corinthians:8:19|), beforehand (\pro\), a double compound as old as Plato, but here alone in the N.T. Peter is evidently stating the thing as it happened and not trying to make a convincing story by saying that both friends and foes saw him after his resurrection. It is the "historian's candour" (Paley) in Luke here that adds to the credibility of the narrative. The sceptical Jews would not have believed and Jesus was kept from open contact with the world of sin after his Passion. {To us who did eat and drink with him} (\hˆmin hoitines sunephagomen kai sunepiomen aut“i\). The "who" (\hoitines\) is first person agreeing with "us" (\hˆmin\). Second aorist active indicative of the common verbs \sunesthi“\ and \sumpin“\. \Aut“i\ is associative instrumental case. There are difficulties to us in understanding how Jesus could eat and drink after the resurrection as told here and in strkjv@Luke:24:41-3|, but at any rate Peter makes it clear that it was no hallucination or ghost, but Jesus himself whom they saw after he rose from the dead, "after the rising as to him" (\meta to anastˆnai auton\, \meta\ with the accusative articular infinitive second aorist active and the accusative \auton\ of general reference). Furneaux dares to think that the disciples misunderstood Jesus about eating after the resurrection. But that is to deny the testimony merely because we cannot explain the transition state of the body of Jesus.

rwp@Acts:11:6 @{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:11:13 @{Standing and saying} (\stathenta kai eiponta\). More precisely, "stand and say" (punctiliar act, first aorist passive and second aorist active participles). {Fetch Simon} (\metapempsai Sim“na\). First aorist middle imperative. Third time mentioned (10:5,22; strkjv@11:13|). Perhaps Peter is anxious to make it plain that he did not go of his own initiative into the house of Cornelius. He went under God's direct orders.

rwp@Acts:12:2 @{James the brother of John} (\Iak“bon ton adelphon I“anou\). He had been called by Jesus a son of thunder along with his brother John. Jesus had predicted a bloody death for both of them (Mark:10:38ff.; strkjv@Matthew:20:23|). James is the first of the apostles to die and John probably the last. He is not James the Lord's brother (Galatians:1:19|). We do not know why Luke tells so little about the death of James and so much about the death of Stephen nor do we know why Herod selected him as a victim. Eusebius (_H.E_. ii. 9) quotes Clement of Alexandria as saying that a Jew made accusations against James and was converted and beheaded at the same time with him. {Killed with the sword} (\aneilen machairˆi\). The verb is a favourite one with Luke (Acts:2:33; strkjv@5:33,36; strkjv@7:28; strkjv@9:23-29; strkjv@10:39|, etc.). Instrumental case and Ionic form of \machaira\. The Jews considered beheading a shameful death as in the case of the Baptist (Matthew:14:10|).

rwp@Acts:12:3 @{That it pleased the Jews} (\hoti areston estin tois Ioudaiois\). Indirect assertion with the present tense \estin\ retained. \Areston\ is the verbal adjective from \aresk“\ followed by the dative as in strkjv@John:8:29|. {Proceeded to seize} (\prosetheto sullabein\). A patent Hebraism in strkjv@Luke:20:11f.| already, and nowhere else in the N.T. It occurs in the LXX (Genesis:4:2; strkjv@8:12; strkjv@18:29|, etc.). Second aorist middle indicative of \prostithˆmi\ and the second aorist active infinitive of \sullamban“\. Literally, he added to seize, he seized Peter in addition to James. {The days of unleavened bread} (\hˆmerai t“n azum“n\). By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother's house the disciples gathered (12:12|).

rwp@Acts:12:5 @{Therefore} (\men oun\). Because of the preceding situation. {Was kept} (\etˆreito\). Imperfect passive, continuously guarded, waiting for the feast to be over. {But prayer was made earnestly} (\proseuchˆ de ˆn ekten“s ginomenˆ\). Probably \de\ here is not adversative (but), merely parallel (and) as Page argues. It was a crisis for the Jerusalem church. James had been slain and Peter was to be the next victim. Hence "earnestly" (late adverb from \ektenˆs\, strained, from \ektein“\, to stretch. In the N.T. only here, strkjv@Luke:22:44; strkjv@1Peter:1:22|) prayer was {going up} (\ginomenˆ\, present middle participle, periphrastic imperfect with \ˆn\). It looked like a desperate case for Peter. Hence the disciples prayed the more earnestly.

rwp@Acts:13:42 @{And as they went out} (\Exiont“n de aut“n\). Genitive absolute with present active participle of \exeimi\, to go out, old verb, in the N.T. only in strkjv@Acts:12:42; strkjv@17:15; strkjv@20:7; strkjv@27:43|. As they (Paul and Barnabas) were going out with all the excitement and hubbub created by the sermon. {They besought} (\parekaloun\). Imperfect active, inchoative, began to beseech. The Textus Receptus inserts wrongly \ta ethnˆ\ (the Gentiles) as if the Jews were opposed to Paul from the first as some doubtless were. But both Jews and Gentiles asked for the repetition of the sermon (\lalˆthˆnai\, first aorist passive infinitive object of \parekaloun\ with accusative of general reference). {The next Sabbath} (\eis to metaxu sabbaton\). Late use (Josephus, Plutarch, etc.) of \metaxu\ (\meta\ and \xun\=\sun\) in sense of after or next instead of between (sense of \meta\ prevailing). Note use of \eis\ for "on" or "by."

rwp@Acts:14:23 @{And when they had appointed for them elders in every church} (\cheirotonˆsantes de autois kat' ekklˆsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklˆsian\ (2:46; strkjv@5:42; strkjv@Titus:1:5|). \Cheirotone“\ (from \cheirotonos\, extending the hand, \cheir\, hand, and \tein“\, to stretch) is an old verb that originally meant to vote by show of the hands, finally to appoint with the approval of an assembly that chooses as in strkjv@2Corinthians:8:19|, and then to appoint without regard to choice as in Josephus (_Ant_. XIII. 2, 2) of the appointment of Jonathan as high priest by Alexander. Songs:in strkjv@Acts:10:41| the compound \procheiratone“\ is used of witnesses appointed by God. But the seven (deacons) were first selected by the Jerusalem church and then appointed (\katastˆsomen\) by the apostles. That is probably the plan contemplated by Paul in his directions to Titus (Titus:1:5|) about the choice of elders. It is most likely that this plan was the one pursued by Paul and Barnabas with these churches. They selected the elders in each instance and Paul and Barnabas "ordained" them as we say, though the word \cheirotone“\ does not mean that. "Elders" were mentioned first in strkjv@11:30|. Later Paul will give the requirements expected in these "elders" or "bishops" (Phillipians:1:1|) as in strkjv@1Timothy:3:1-7; strkjv@Titus:1:5-9|. It is fairly certain that these elders were chosen to correspond in a general way with the elders in the Jewish synagogue after which the local church was largely copied as to organization and worship. Paul, like Jesus, constantly worshipped and spoke in the synagogues. Already it is plain, as at Antioch in Syria (11:26|), that the Christians can no longer count on the use of the Jewish synagogue. They must have an organization of their own. The use of the plural here implies what was true at Philippi (Phillipians:1:1|) and Ephesus (Acts:20:17,28|) that each church (one in each city) "had its college of elders" (Hackett) as in Jerusalem (21:18|). Elder (\presbuteros\) was the Jewish name and bishop (\episkopos\) the Greek name for the same office. "Those who are called elders in speaking of Jewish communities are called bishops in speaking of Gentile communities" (Hackett). Hovey rightly holds against Hackett that teaching was a normal function of these elders, pastors or bishops as they were variously called (1Timothy:3:2; strkjv@Titus:1:9; strkjv@1Corinthians:12:28,30; strkjv@Ephesians:4:11|). {Had prayed with fasting} (\proseuxamenoi meta nˆstei“n\). It was a serious matter, this formal setting apart of these "elders" in the churches. Songs:it was done in a public meeting with prayer and fasting as when Paul and Barnabas were sent forth from Antioch in Syria (13:3|) on this mission tour. {They commended them to the Lord} (\parethento autous t“i kuri“i\). Second aorist middle indicative of \paratithˆmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathˆkˆ\ in strkjv@1Timothy:6:20; strkjv@2Timothy:1:12,14|. It was all that they could now do, to commit them to the Lord Jesus. Jesus used this word on the cross (Luke:22:32|). {On whom they had believed} (\eis hon pepisteukeisan\). Past perfect indicative (without augment) of \pisteu“\. They had "trusted" in Jesus (2Timothy:1:12|) and Paul now "entrusts" them to him with confidence. It was a solemn and serious occasion in each instance as it always is to set apart men for the ministry. These men may not have been ideal men for this service, but they were the only ones available and they were chosen from the actual membership in each instance, men who knew local conditions and problems.

rwp@Acts:15:3 @{They therefore} (\hoi men oun\). Luke's favourite method of resumptive narrative as we have seen (11:19|, etc.), demonstrative \hoi\ with \men\ (indeed) and \oun\ (therefore). {Being brought on their way by the church} (\propemphthentes hupo tˆs ekklˆsias\). First aorist passive participle of \propemp“\, old verb, to send forward under escort as a mark of honour as in strkjv@20:38; strkjv@21:5; strkjv@3John:1:6|. They were given a grand send-off by the church in Antioch. {Passed through} (\diˆrchonto\). Imperfect middle describing the triumphal procession through both (\te kai\) Phoenicia and Samaria. {The conversion} (\tˆn epistrophˆn\). The turning. {They caused great joy} (\epoioun charan megalˆn\). Imperfect active. They were raising a constant paean of praise as they proceeded toward Jerusalem. Probably the Judaizers had gone on or kept still.

rwp@Acts:15:4 @{Were received} (\paredechthˆsan\). First aorist passive indicative of \paradechomai\, old verb, to receive, to welcome. Here it was a public reception for Paul and Barnabas provided by the whole church including the apostles and elders, at which an opportunity was given to hear the story of Paul and Barnabas about God's dealings with them among the Gentiles. This first public meeting is referred to by Paul in strkjv@Galatians:2:2| "I set before them (\autois\) the gospel, etc."

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\ (\epistolˆ\ 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} (\alisgˆmat“n\). From \alisge“\ only in the LXX and this substantive nowhere else. The word refers to idolatrous practices (pollutions) and things sacrificed to idols (\eid“luth“n\) 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: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 tˆi ekklˆsiƒi\). 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 aut“n\). 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} (\hˆgoumenous\). Leaders, leading men (participle from \hˆgeomai\, to lead).

rwp@Acts:15:34 @{But it seemed good unto Silas to abide there} (\edoxe de Silƒi epimeinai autou\). This verse is not in the Revised Version or in the text of Westcott and Hort, being absent from Aleph A B Vulgate, etc. It is clearly an addition to help explain the fact that Silas is back in Antioch in verse 40|. But the "some days" of verse 36| afforded abundant time for him to return from Jerusalem. He and Judas went first to Jerusalem to make a report of their mission.

rwp@Acts:16:17 @{The Most High God} (\tou theou tou hupsistou\). Pagan inscriptions use this language for the Supreme Being. It looks like supernatural testimony like that borne by the demoniacs to Jesus as "son of the Most High God" (Luke:8:28|. Cf; also strkjv@Mark:1:24; strkjv@3:11; strkjv@Matthew:8:29; strkjv@Luke:4:41|, etc.). She may have heard Paul preach about Jesus as the way of salvation. {The way of salvation} (\hodon s“tˆrias\). A way of salvation, strictly speaking (no article). There were many "ways of salvation" offered to men then as now.

rwp@Acts:16:24 @{Into the inner prison} (\eis tˆn es“teran phulakˆn\). The comparative form from the adverb \es“\ (within), Ionic and old Attic for \eis“\. In the LXX, but in the N.T. only here and strkjv@Hebrews:6:19|. The Roman public prisons had a vestibule and outer prison and behind this the inner prison, a veritable dungeon with no light or air save what came through the door when open. One has only to picture modern cells in our jails, the dungeons in feudal castles, London prisons before the time of Howard, to appreciate the horrors of an inner prison cell in a Roman provincial town of the first century A.D. {Made their feet fast} (\tous podas ˆsphalisato aut“n\). First aorist (effective) middle of \asphaliz“\, from \asphalˆs\ (safe), common verb in late Greek, in the N.T. only here and strkjv@Matthew:24:64ff|. The inner prison was safe enough without this refinement of cruelty. {In the stocks} (\eis to xulon\). \Xulon\, from \xu“\, to scrape or plane, is used for a piece of wood whether a cross or gibbet (Acts:5:30; strkjv@10:39; strkjv@13:29; strkjv@Galatians:3:13; strkjv@1Peter:2:24|) or a log or timber with five holes (four for the wrists and ankles and one for the neck) or two for the feet as here, \xulopedˆ\, Latin _vervus_, to shackle the feet stretched apart (Job:33:11|). This torment was practiced in Sparta, Athens, Rome, and Adonirom Judson suffered it in Burmah. \Xulon\ is also used in the N.T. for stick or staff (Matthew:26:47|) and even a tree (Luke:23:31|). Tertullian said of Christians in the stocks: _Nihil crus sentit in vervo, quum animus in caelo est_ (Nothing the limb feels in the stocks when the mind is in heaven).

rwp@Acts:17:15 @{But they that conducted Paul} (\hoi de kathistanontes ton Paulon\). Articular present active participle of \kathistan“\ (late form in A B of \kathistˆmi\ or \kathista“\), an old verb with varied uses to put down, to constitute, to conduct, etc. This use here is in the LXX (Joshua:6:23|) and old Greek also. {To Athens} (\he“s Athˆn“n\). To make sure of his safe arrival. {That they should come to him with all speed} (\hina h“s tachista elth“sin pros auton\). Note the neat Greek idiom \h“s tachista\ as quickly as possible (good Attic idiom). The indirect command and purpose (\hina-elth“sin\, second aorist active subjunctive) is also neat Greek (Robertson, _Grammar_, p. 1046). {Departed} (\exˆiesan\). Imperfect active of \exeimi\, old Greek word, but rare in N.T. All in Acts (13:42; strkjv@17:15; strkjv@20:7; strkjv@27:43|)

rwp@Acts:17:21 @{Spent their time} (\ˆukairoun\). Imperfect active of \eukaire“\. A late word to have opportunity (\eu, kairos\) from Polybius on. In the N.T. only here and strkjv@Mark:6:31|. They had time for,.etc. This verse is an explanatory parenthesis by Luke. {Some new thing} (\ti kainoteron\). Literally "something newer" or "fresher" than the new, the very latest, the comparative of \kainos\. Demosthenes (_Philipp_. 1. 43) pictures the Athenians "in the agora inquiring if anything newer is said" (\punthanomenoi kata tˆn agoran ei ti legetai ne“teron\). The new soon became stale with these itching and frivolous Athenians.

rwp@Galatians:3:13 @{Redeemed us} (\hˆmas exˆgorasen\). First aorist active of the compound verb \exagoraz“\ (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb \agoraz“\ (1Corinthians:6:20; strkjv@7:23|) is used in an inscription for the purchase of slaves in a will (Deissmann, _Light from the Ancient East_, p. 324). See also strkjv@Galatians:4:5; strkjv@Colossians:4:5; strkjv@Ephesians:5:16|. Christ purchased us {from the curse of the law} (\ek tˆs kataras tou nomou\). "Out from (\ek\ repeated) under (\hupo\ in verse 10|) the curse of the law." {Having become a curse for us} (\genomenos huper hˆm“n katara\). Here the graphic picture is completed. We were under (\hupo\) a curse, Christ became a curse {over} (\huper\) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out (\ek\) and we are free from the curse which he took on himself. This use of \huper\ for substitution is common in the papyri and in ancient Greek as in the N.T. (John:11:50; strkjv@2Corinthians:5:14f.|). {That hangeth on a tree} (\ho kremamenos epi xulou\). Quotation from strkjv@Deuteronomy:21:23| with the omission of \hupo theou\ (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua:10:26|). \Xulon\ means wood, not usually tree, though so in strkjv@Luke:23:31| and in later Greek. It was used of gallows, crosses, etc. See strkjv@Acts:5:30; strkjv@10:39; strkjv@1Peter:2:24|. On the present middle participle from the old verb \kremannumi\, to hang, see on ¯Matthew:18:6; strkjv@Acts:5:30|.

rwp@Galatians:3:19 @{What then is the law?} (\ti oun ho nomos?\). Or, why then the law? A pertinent question if the Abrahamic promise antedates it and holds on afterwards. {It was added because of transgressions} (\t“n parabase“n charin prosetethˆ\). First aorist passive of \prostithˆmi\, old verb to add to. It is only in apparent contradiction to verses 15ff.|, because in Paul's mind the law is no part of the covenant, but a thing apart "in no way modifying its provisions" (Burton). \Charin\ is the adverbial accusative of \charis\ which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in strkjv@1John:3:12| it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke:7:47; strkjv@1John:3:12|) or telic (Titus:1:5,11; strkjv@Jude:1:16|). It is probably also telic here, not in order to create transgressions, but rather "to make transgressions palpable" (Ellicott), "thereby pronouncing them to be from that time forward transgressions of the law" (Rendall). \Parabasis\, from \parabain“\, is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in strkjv@Romans:2:23|. {Till the seed should come} (\achris an elthˆi to sperma\). Future time with \achris an\ and aorist subjunctive (usual construction). Christ he means by \to sperma\ as in verse 16|. {The promise hath been made} (\epˆggeltai\). Probably impersonal perfect passive rather than middle of \epaggellomai\ as in II Macc. strkjv@4:27. {Ordained through angels} (\diatageis di' aggel“n\). Second aorist passive participle of \diatass“\ (see on ¯Matthew:11:1|). About angels and the giving of the law see on strkjv@Deuteronomy:33:2| (LXX); strkjv@Acts:7:38,52; strkjv@Hebrews:2:2|; Josephus (_Ant_. XV. 5. 3). {By the hand of a mediator} (\en cheiri mesitou\). \En cheiri\ is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the LXX. \Mesitˆs\, from \mesos\ is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1Timothy:2:5; strkjv@Hebrews:8:6; strkjv@9:15; strkjv@12:24|).

rwp@Galatians:4:10 @{Ye observe} (\paratˆreisthe\). Present middle indicative of old verb to stand beside and watch carefully, sometimes with evil intent as in strkjv@Luke:6:7|, but often with scrupulous care as here (so in Dio Cassius and Josephus). The meticulous observance of the Pharisees Paul knew to a nicety. It hurt him to the quick after his own merciful deliverance to see these Gentile Christians drawn into this spider-web of Judaizing Christians, once set free, now enslaved again. Paul does not itemize the "days" (Sabbaths, fast-days, feast-days, new moons) nor the "months" (Isaiah:66:23|) which were particularly observed in the exile nor the "seasons" (passover, pentecost, tabernacles, etc.) nor the "years" (sabbatical years every seventh year and the Year of Jubilee). Paul does not object to these observances for he kept them himself as a Jew. He objected to Gentiles taking to them as a means of salvation.

rwp@Hebrews:7:11 @{Perfection} (\telei“sis\). Abstract substantive of \teleio“\. More the act than the quality or state (\teleiotˆs\, strkjv@6:1|). The condition is of the second class, "if there were perfection, etc." The Levitical priesthood failed to give men "a perfectly adequate relation to God" (Moffatt). {Priesthood} (\hierosunˆs\). Old word, in N.T. only here, verses 12,24|. Cf. \hieretia\ in verse 5|. The adjective \Leueitikˆ\ occurs in Philo. {Received the law} (\nenomothetˆtai\). Perfect passive indicative of \nomothete“\, old compound to enact law (\nomos, tithˆmi\), to furnish with law (as here), only other N.T. example in strkjv@8:6|. {What further need was there?} (\tis eti chreia;\). No copula expressed, but it would normally be \ˆn an\, not just \ˆn\: "What need still would there be?" {Another priest} (\heteron hierea\). Of a different line (\heteron\), not just one more (\allon\). Accusative of general reference with the infinitive \anistasthai\ (present middle of \anistˆmi\ intransitive). {And not to be reckoned} (\kai ou legesthai\). The negative \ou\ belongs rather to the descriptive clause than just to the infinitive.

rwp@Hebrews:8:5 @{Serve} (\latreuousin\). Present active indicative of \latreu“\ for which verb see on ¯Matthew:4:10|. {A copy} (\hupodeigmati\). Dative case after \latreuousin\. See already on ¯John:13:15; strkjv@Hebrews:4:11| for this interesting word. {Shadow} (\skiƒi\). Dative case. Old word for which see already strkjv@Matthew:4:16; strkjv@Mark:4:32; strkjv@Colossians:2:17|. See same idea in strkjv@Hebrews:9:23|. For difference between \skia\ and \eik“n\ see strkjv@10:1|. Here "copy and shadow" form a practical hendiadys for "a shadowy out- line" (Moffatt). {Is warned of God} (\kechrˆmatistai\). Perfect passive indicative of \chrˆmatiz“\, old verb (from \chrˆma\, business) for which see on ¯Matthew:2:12,22; strkjv@Luke:2:26|. The word "God" is not used, but it is implied as in strkjv@Acts:10:22; strkjv@Hebrews:12:25|. Songs:in LXX, Josephus, and the papyri. {For saith he} (\gar phˆsi\). Argument from God's command (Exodus:25:40|). {See that thou make} (\Horƒ poiˆseis\). Common Greek idiom with present active imperative of \hora“\ and the volitive future of \poie“\ without \hina\ (asyndeton, Robertson, _Grammar_, p. 949). {The pattern} (\ton tupon\). The very word used in strkjv@Exodus:25:40| and quoted also by Stephen in strkjv@Acts:7:44|. For \tupos\ see already strkjv@John:20:25; strkjv@Romans:6:17|, etc. The tabernacle was to be patterned after the heavenly model.

rwp@Hebrews:8:6 @{But now} (\nun de\). Logical use of \nun\, as the case now stands, with Jesus as high priest in heaven. {Hath he obtained} (\tetuchen\). Perfect active indicative of \tugchan“\ with the genitive, a rare and late form for \teteuchen\ (also \teteuchˆken\), old verb to hit the mark, to attain. {A ministry the more excellent} (\diaphor“teras leitourgias\). "A more excellent ministry." For the comparative of \diaphoros\ see strkjv@1:4|. This remark applies to all the five points of superiority over the Levitical priesthood. {By how much} (\hos“i\). Instrumental case of the relative \hosos\ between two comparative adjectives as in strkjv@1:4|. {The mediator} (\mesitˆs\). Late word from \mesos\ (amid) and so a middle man (arbitrator). Already in strkjv@Galatians:3:19f.| and see strkjv@1Timothy:2:5|. See strkjv@Hebrews:9:15; strkjv@12:24| for further use with \diathˆkˆ\. {Of a better covenant} (\kreittonos diathˆkˆs\). Called "new" (\kainˆs, neas\ in strkjv@9:15; strkjv@12:24|). For \diathˆkˆ\ see strkjv@Matthew:26:28; strkjv@Luke:1:72; strkjv@Galatians:3:17|, etc. This idea he will discuss in strkjv@8:7-13|. {Hath been enacted} (\nenomothetˆtai\). Perfect passive indicative of \nomothete“\ as in strkjv@7:11| which see. {Upon better promises} (\epi kreittosin epaggeliais\). Upon the basis of (\epi\). But how "better" if the earlier were also from God? This idea, alluded to in strkjv@6:12-17|, Will be developed in strkjv@10:19-12:3| with great passion and power. Thus it is seen that "better" (\kreiss“n\) is the keynote of the Epistle. At every point Christianity is better than Judaism.

rwp@Hebrews:9:22 @{I may almost say} (\schedon\). Old adverb, only three times in the N.T., here, strkjv@Acts:13:44; strkjv@19:26|. Here it qualifies the entire clause, not just \panta\. {With blood} (\en haimati\). In blood. There were exceptions (Exodus:19:10; strkjv@32:30f.; strkjv@Leviticus:5:11f.; strkjv@15:5; strkjv@Numbers:16:46f.; strkjv@31:23f.|, etc.). {Apart from shedding of blood} (\ch“ris haimatekchusias\). A double compound first found here (coined by the writer) and later in ecclesiastical writers (\haima\, blood, \ek\, out, \che“\, to pour, like \ekchusis haimatos\ strkjv@1Kings:18:28|). "Pouring out of blood." The author seems to have in mind Christ's words in strkjv@Matthew:26:28|: "This is my blood of the covenant which is shed for many for the forgiveness of sins." The blood is the vital principle and is efficacious as an atonement. The blood of Christ sets aside all other plans for pardon.

rwp@Hebrews:9:26 @{Else must he often have suffered} (\epei edei auton pollakis pathein\). A common elliptical use of \epei\ after which one must supply "if that were true" or "in that case," a protasis of a condition of the second class assumed to be untrue. The conclusion with \edei\ is without \an\ (verbs of necessity, obligation, etc.). See Robertson, _Grammar_, p. 963. The conclusion with \an\ occurs in strkjv@10:2|. See also strkjv@1Corinthians:5:10|. "Since, if that were true, it would be necessary for him to suffer often." {Since the foundation of the world} (\apo katabolˆs kosmou\). See strkjv@4:3| for this phrase. The one sacrifice of Christ is of absolute and final value (1Peter:1:19f.; strkjv@Revelation:13:8|). {At the end} (\epi sunteleiƒi\). Consummation or completion as in strkjv@Matthew:13:39f.| which see. {Hath he been manifested} (\pephaner“tai\). Perfect passive indicative of \phanero“\, permanent state. See "the primitive hymn or confession of faith" (Moffatt) in strkjv@1Timothy:3:16| and also strkjv@1Peter:1:20|. Jesus came once for all (Hebrews:1:2|). {To put away sin} (\eis athetˆsin tˆs hamartias\). See strkjv@7:18| for the word \athetˆsis\. "The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions" (Vincent).

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

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

rwp@Hebrews:11:5 @{Was translated} (\metetethˆ\). First aorist passive indicative of \metatithˆmi\, old verb to transpose, to change as in strkjv@7:12; strkjv@Acts:7:16|. {That he should not see death} (\tou mˆ idein thanaton\). Here again \tou\ with the infinitive usually expresses purpose, but in this case result is the idea as in strkjv@Matthew:21:23; strkjv@Romans:1:24; strkjv@7:3|, etc. (Robertson, _Grammar_, p. 1002). {He was not found} (\ouch hˆurisketo\). Imperfect passive of \heurisk“\ from strkjv@Genesis:5:24|. Was still not found. {Translated} (\metethˆken\). First aorist active of same verb as \metetethˆ\ just before. {Translation} (\metathese“s\). Substantive from the same verb \metatithˆmi\, used already in strkjv@7:12| for change. See also strkjv@12:27|. Our very word "metathesis." {He hath had witness borne him} (\memarturˆtai\). Perfect passive indicative of \marture“\, stands on record still, "he has been testified to." {That he had been well-pleasing unto God} (\euarestˆkenai t“i the“i\). Perfect active infinitive of \euareste“\, late compound from \euarestos\ (well-pleasing), in N.T. only in strkjv@Hebrews:11:5f.; strkjv@13:16|. With dative case \the“i\. Quoted here from strkjv@Genesis:5:22,24|. The word is common of a servant pleasing his master.

rwp@Hebrews:11:7 @{Being warned of God} (\chrˆmatistheis\). First aorist passive participle of \chrˆmatiz“\, old word for oracular or divine communications as already in strkjv@8:5| (cf. strkjv@Matthew:2:12,22|, etc.). {Moved with godly fear} (\eulabˆthˆ\). First aorist passive indicative of \eulabeomai\, old verb from \eulabˆs\ (from \eu\ and \labein\, to take hold well or carefully), to show oneself \eulabˆs\, to act circumspectly or with reverence, here only in N.T. (save Textus Receptus in strkjv@Acts:23:10|), often in LXX. {An ark} (\kib“ton\). strkjv@Genesis:6:15; strkjv@Matthew:24:38|. Shaped like a box (cf. strkjv@Hebrews:9:4|). {Through which} (\di' hˆs\). Through his faith as shown in building the ark. {The world} (\ton kosmon\). Sinful humanity as in verse 38|. {Heir} (\klˆronomos\). In strkjv@2Peter:2:5| Noah is called "a preacher of righteousness" as here "heir of righteousness." He himself believed his message about the flood. Like Enoch he walked with God (Genesis:6:9|).

rwp@Hebrews:11:16 @{They desire} (\oregontai\). Present middle indicative of \oreg“\, old word for stretching out after, yearning after as in strkjv@1Timothy:3:1|. {Their God} (\theos aut“n\). Predicate nominative with the epexegetic infinitive \epikaleisthai\ (to be called) used with \ouk epaischunetai\ (is not ashamed).

rwp@Hebrews:11:29 @{Which assaying to do} (\hˆs pieran labontes\). Literally, "of which taking trial" (second aorist active participle of \lamban“\, to take). The idiom \peiran lambanein\ occurs in strkjv@Deuteronomy:28:56|, in N.T. only here and verse 36|, though a classical idiom (Demosthenes, etc.). {Were swallowed up} (\katepothˆsan\). First aorist passive indicative of \katapin“\, to drink down, to swallow down (Matthew:23:24|).

rwp@Hebrews:12:14 @{Follow after peace} (\eirˆnˆn di“kete\). Give peace a chase as if in a hunt. {With all men} (\meta pant“n\). Like Paul's use of \di“k“\ with \eirˆnˆn\ in strkjv@Romans:14:19| and his to \ex hum“n\ (so far as proceeds from you) in strkjv@12:18|. This lesson the whole world needs including Christians. {Sanctification} (\hagiasmon\). Consecration as in strkjv@1Thessalonians:4:7; strkjv@Romans:6:19|, etc. {Without which} (\hou ch“ris\). Ablative case of the relative with \ch“ris\ (post positive here). About seeing God compare strkjv@Matthew:5:8| where we have \katharoi\.

rwp@Hebrews:12:23 @{To the general assembly} (\panˆgurei\). Old word (from \pas\ and \aguris, ageir“\). Here only in N.T. \Panˆguriz“\ occurs in strkjv@Isaiah:66:10| for keeping a festal holiday. Possibly to be connected with \aggel“n\, though not certain. {Church of the firstborn} (\ekklˆsiƒi pr“totok“n\). Probably an additional item besides the angelic host as the people of Israel are called firstborn (Exodus:4:22|). The word \ekklˆsia\ here has the general sense of all the redeemed, as in strkjv@Matthew:16:18; strkjv@Colossians:1:18; strkjv@Ephesians:5:24-32|, and equivalent to the kingdom of God. {Who are enrolled in heaven} (\apogegrammen“n en ouranois\). Perfect passive participle of \apograph“\, old verb to write off, to copy, to enroll as in strkjv@Luke:2:1,3,5| (only N.T. examples). Enrolled as citizens of heaven even while on earth (Luke:10:20; strkjv@Phillipians:1:27; strkjv@3:20; strkjv@4:3; strkjv@Revelation:13:8|, etc.). {To God the Judge of all} (\kritˆi the“i pant“n\). All these chief substantives in the dative case. People should not forget that God is the Judge of all men. {Made perfect} (\tetelei“men“n\). Perfect passive participle of \teleio“\, perfected at last (11:40|).

rwp@Hebrews:13:5 @{Be ye free from the love of money} (\aphilarguros ho tropos\). No copula, but supply \esto\: "Let your manner of life (\tropos\, way, strkjv@Matthew:23:37|), be without love of money" (\aphilarguros\, double compound), once found only in the N.T., here and strkjv@1Timothy:3:3|, but now several times--or the adverb \aphilargur“s\ --in papyri and inscriptions (Deissmann, _Light_, etc., pp. 85f.). Alpha privative and \philos\ and \arguros\. The N.T. is full of the peril of money on the character as modern life is also. {Content with such things as ye have} (\arkoumenoi tois parousin\). Present passive participle of \arke“\, to suffice, to be content as in strkjv@Luke:3:14|. Cf. \autarkˆs\ in strkjv@Phillipians:4:11|. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in strkjv@2Corinthians:1:7|) or the participle used as a principal verb as in strkjv@Romans:12:16|. "Contented with the present things" (\tois parousin\, associative instrumental case of \ta paronta\, present active neuter plural participle of \pareimi\, to be present or on hand). {For himself hath said} (\autos gar eirˆken\). God himself as in strkjv@Acts:20:33| of Christ. Perfect active indicative as in strkjv@1:13; strkjv@4:3f.; strkjv@10:9|. The quotation is a free paraphrase of strkjv@Genesis:28:15; strkjv@Deuteronomy:31:8; strkjv@Joshua:1:5; strkjv@1Chronicles:28:20|. Philo (de Confus. Ling. 32) has it in this form, "a popular paraphrase" (Moffatt). Note the five negatives strengthening each other (\ou mˆ\ with the second aorist active subjunctive \an“\ from \aniˆmi\, to relate, as in strkjv@Acts:16:26|; \oud' ou mˆ\ with second aorist active subjunctive \egkatalip“\ from \egkataleip“\, to leave behind, as in strkjv@Matthew:27:46; strkjv@2Timothy:4:10|). A noble promise in times of depression.

rwp@Hebrews:13:20 @{The God of peace} (\ho theos tˆs eirˆnˆs\). God is the author and giver of peace, a Pauline phrase (6 times) as in strkjv@1Thessalonians:5:23|. {Who brought again from the dead} (\ho anagag“n ek nekr“n\). Second aorist active articular participle of \anag“\ (cf. strkjv@Romans:10:7|), the only direct mention of the resurrection of Jesus in the Epistle, though implied often (1:3|, etc.). {That great shepherd of the sheep} (\ton poimena t“n probat“n ton megan\). This phrase occurs in strkjv@Isaiah:63:11| except \ton megan\ which the author adds as in strkjv@4:14; strkjv@10:21|. Songs:here, "the shepherd of the sheep the great one." {With the blood of the eternal covenant} (\en haimati diathˆkˆs ai“niou\). This language is from strkjv@Zechariah:9:11|. The language reminds us of Christ's own words in strkjv@Mark:14:24| (Matthew:26:28; strkjv@Luke:22:20; strkjv@1Corinthians:11:25|) about "my blood of the covenant."

rwp@Info_James @ THE STYLE James assumes the doctrinal features of Christianity, but he is concerned mainly with the ethical and social aspects of the gospel that Jewish followers of Christ may square their lives with the gospel which they believe and profess. But this fact does not justify Luther in calling the Epistle of James "a veritable Epistle of straw." Luther imagined that James contradicted Paul's teaching of justification by faith. That is not true and the criticism of Luther is unjust. We shall see that, though James and Paul use the same words (faith, works, justify), they mean different things by them. It is possible that both Paul and Peter had read the Epistle of James, though by no means certain. M. Jones (_New Testament in the Twentieth Century_, p. 316) thinks that the author was familiar with Stoic philosophy. This is also possible, though he may have learned it only indirectly through the Wisdom of Solomon and Philo. What is true is that the author writes in the easy and accurate _Koin‚_ Greek of a cultivated Jew (the literary _Koin‚_, not the vernacular), though not the artificial or stilted language of a professional stylist. Principal Patrick (_James the Lord's Brother_, p. 298) holds that he "had a wide knowledge of Classical Greek." This does not follow, though he does use the manner "of the Hellenistic diatribe" (Ropes, _Int. and Crit. Comm_., p. 19) so common at that time. Ropes (pp. 10-22) points out numerous parallels between James and the popular moral addresses of the period, familiar since the days of Socrates and at its height in Seneca and Epictetus. The use of an imaginary interlocutor is one instance (James:2:18f.; strkjv@5:13f.|) as is the presence of paradox (James:1:2,10; strkjv@2:5|; etc.). But the style of James is even more kin to that seen in the Jewish wisdom literature like Proverbs, the Wisdom of Solomon, etc. It is thus both tract and Epistle, a brief Christian sermon on a high plane for a noble purpose. But it is all natural and not artificial. The metaphors are many, but brief and remind one constantly of the Master's use of them in the Sermon on the Mount. Did not Mary the mother of Jesus and James make frequent use of such homely parables? The author shows acquaintance with the LXX, but there are few Hebraisms in the language, though the style is Hebraic, as is the whole tone of the book (Hebraic and Christian). "The style is especially remarkable for constant hidden allusions to our Lord's sayings, such as we find in the first three Gospels" (Hort).

rwp@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} (\Iak“bos\). Grecised form (nominative absolute) of the Hebrew \Iak“b\ (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 Iˆsou 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 Iˆsous\ and strkjv@Phillipians:2:11| for \Kurios Iˆsous Christos\. {To the twelve tribes} (\tais d“deka 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 tˆi diasporƒi\). "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:1:4 @{Let have} (\echet“\). Present active imperative of \ech“\, let it keep on having. {Perfect} (\teleion\). See strkjv@Romans:5:3f.| for a like chain of blessings. Carry on the work to the end or completion (from \telos\, end) as in strkjv@John:17:4| (\to ergon telei“sas\, having finished the work). {That ye may be} (\hina ˆte\). Purpose clause with \hina\ and present active subjunctive of \eimi\. This is the goal of patience. {Perfect and entire} (\teleioi kai holoklˆroi\). Perfected at the end of the task (\telos\) and complete in all parts (\holoklˆroi\, \holos\ whole and \klˆros\ lot or part). "Perfected all over." These two adjectives often occur together in Philo, Plutarch, etc. See strkjv@Acts:3:16| for \holoklˆrian\ (perfect soundness). {Lacking in nothing} (\en mˆdeni leipomenoi\). Present passive participle of \leip“\ to leave. Negative statement of the preceding positive as often in James (cf. strkjv@1:6|). There is now a digression (verses 5-8|) from the discussion of \peirasmos\, which is taken up again in verse 9|. The word \leipomenoi\ (lacking) suggests the digression.

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

rwp@James:3:5 @{A little member} (\mikron melos\). \Melos\ is old and common word for members of the human body (1Corinthians:12:12, etc.; strkjv@Romans:6:13|, etc.). {Boasteth great things} (\megala auchei\). Present active indicative of \auche“\, old verb, here only in N.T. The best MSS. here separate \megala\ from \auche“\, though \megalauche“\ does occur in Aeschylus, Plato, etc. \Megala\ is in contrast with \mikron\. {How much--how small} (\hˆlikon--hˆlikˆn\). The same relative form for two indirect questions together, "What-sized fire kindles what-sized forest?" For double interrogatives see strkjv@Mark:15:24|. The verb \anaptei\ is present active indicative of \anapt“\, to set fire to, to kindle (Luke:12:49|, only other N.T. example except some MSS. in strkjv@Acts:28:2|). \Hulˆn\ is accusative case, object of \anaptei\, and occurs here only in N.T., though old word for forest, wood. Forest fires were common in ancient times as now, and were usually caused by small sparks carelessly thrown.

rwp@James:4:5 @{The Scripture} (\hˆ graphˆ\). Personification as in strkjv@Galatians:3:8; strkjv@James:2:23|. But no O.T. passage is precisely like this, though it is "a poetical rendering" (Ropes) of strkjv@Exodus:20:5|. The general thought occurs also in strkjv@Genesis:6:3-5; strkjv@Isaiah:63:8-16|, etc. Paul has the same idea also (Galatians:5:17,21; strkjv@Romans:8:6,8|). It is possible that the reference is really to the quotation in verse 6| from strkjv@Proverbs:3:34| and treating all before as a parenthesis. There is no way to decide positively. {In vain} (\ken“s\). Old adverb (Aristotle) from \ken“s\ (2:20|), here alone in N.T. "Emptily," not meaning what it says. {Made to dwell} (\kat“ikisen\). First aorist active of \katoikiz“\, old verb, to give a dwelling to, only here in N.T. {Long unto envying} (\pros phthonon epipothei\). A difficult phrase. Some even take \pros phthonon\ with \legei\ rather than with \epipothei\, as it naturally does go, meaning "jealously." But even so, with God presented as a jealous lover, does \to pneuma\ refer to the Holy Spirit as the subject of \epipothei\ or to man's spirit as the object of \epipothei\? Probably the former and \epipothei\ then means to yearn after in the good sense as in strkjv@Phillipians:1:8|.

rwp@John:4:37 @{For herein} (\en gar tout“i\). In this relation between the sower and the reaper. {The saying} (\ho logos\). Like strkjv@1Timothy:1:15; strkjv@3:1|, etc. Probably a proverb that is particularly true (\alˆthinos\ for which see strkjv@1:9|) in the spiritual realm. {One soweth, and another reapeth} (\allos estin ho speir“n kai allos ho theriz“n\). "One is the sower and another the reaper." It is sad when the sower misses the joy of reaping (Job:31:8|) and has only the sowing in tears (Psalms:126:5f.|). This may be the punishment for sin (Deuteronomy:28:30; strkjv@Micah:6:15|). Sometimes one reaps where he has not sown (Deuteronomy:6:11; strkjv@Joshua:24:13|). It is the prerogative of the Master to reap (Matthew:25:26f.|), but Jesus here lets the disciples share his joy.

rwp@John:4:42 @{Not because of thy speaking} (\ouketi dia tˆn sˆn lalian\). "No longer because of thy talk," good and effective as that was. \Lalia\ (cf. \lale“\) is talk, talkativeness, mode of speech, one's vernacular, used by Jesus of his own speech (John:8:43|). {We have heard} (\akˆkoamen\). Perfect active indicative of \akou“\, their abiding experience. {For ourselves} (\autoi\). Just "ourselves." {The Saviour of the world} (\ho s“tˆr tou kosmou\). See strkjv@Matthew:1:21| for s“sei used of Jesus by the angel Gabriel. John applies the term \s“tˆr\ to Jesus again in strkjv@1John:4:14|. Jesus had said to the woman that salvation is of the Jews (verse 22|). He clearly told the Samaritans during these two days that he was the Messiah as he had done to the woman (verse 26|) and explained that to mean Saviour of Samaritans as well as Jews. Sanday thinks that probably John puts this epithet of Saviour in the mouth of the Samaritans, but adds: "At the same time it is possible that such an epithet might be employed by them merely as synonymous with Messiah." But why "merely"? Was it not natural for these Samaritans who took Jesus as their "Saviour," Jew as he was, to enlarge the idea to the whole world? Bernard has this amazing statement on strkjv@John:4:42|: "That in the first century Messiah was given the title s“tˆr is not proven." The use of "saviour and god" for Ptolemy in the third century B.C. is well known. "The ample materials collected by Magie show that the full title of honour, Saviour of the world, with which St. John adorns the Master, was bestowed with sundry variations in the Greek expression on Julius Caesar, Augustus, Claudius, Vespasian, Titus, Trajan, Hadrian, and other Emperors in inscriptions in the Hellenistic East" (Deissmann, _Light_, etc., p. 364). Perhaps Bernard means that the Jews did not call Messiah Saviour. But what of it? The Romans so termed their emperors and the New Testament so calls Christ (Luke:2:11; strkjv@John:4:42; strkjv@Acts:5:31; strkjv@3:23; strkjv@Phillipians:3:20; strkjv@Ephesians:5:23; strkjv@Titus:1:4; strkjv@2:13; strkjv@3:6; strkjv@2Timothy:1:10; strkjv@2Peter:1:1,11; strkjv@2:20; strkjv@3:2,18|). All these are writings of the first century A.D. The Samaritan villagers rise to the conception that he was the Saviour of the world.

rwp@John:5:11 @{But he answered} (\hos de apekrithˆ\). Demonstrative \hos\ (But this one) and deponent use of \apekrithˆ\ (first aorist passive indicative of \apokrinomai\ with no passive force). {The same} (\ekeinos\). "That one," emphatic demonstrative as often in John (1:18,33; strkjv@9:37; strkjv@10:1|, etc.). The man did not know who Jesus was nor even his name. He quotes the very words of Jesus. {Whole} (\hugiˆ\). Predicate accusative agreeing with \me\ (me).

rwp@John:5:20 @{Loveth} (\philei\). In strkjv@3:35| we have \agapƒi\ from \agapa“\, evidently one verb expressing as noble a love as the other. Sometimes a distinction (21:17|) is made, but not here, unless \phile“\ presents the notion of intimate friendship (\philos\, friend), fellowship, the affectionate side, while \agapa“\ (Latin _diligo_) is more the intelligent choice. But John uses both verbs for the mystery of love of the Father for the Son. {Greater works than these} (\meizona tout“n erga\). \Tout“n\ is ablative case after the comparative \meizona\ (from \megas\, great). John often uses \erga\ for the miracles of Christ (5:36; strkjv@7:3,21; strkjv@10:25,32,38|, etc.). It is the Father who does these works (14:10|). There is more to follow. Even the disciples will surpass what Christ is doing in the extent of the work (14:12|). \Deixei\ is future active indicative of \deiknumi\, to show. See also strkjv@10:32|. {That ye may marvel} (\hina humeis thaumazˆte\). Purpose clause with \hina\ and present active subjunctive of \thaumaz“\. Wonder belongs to childhood and to men of knowledge. Modern science has increased the occasion for wonder. Clement of Alexandria has a saying of Jesus: "He that wonders shall reign, and he that reigns shall rest."

rwp@John:5:21 @{Quickeneth whom he will} (\hous thelei z“opoiei\). Present active indicative of \z“opoie“\ (from \z“opoios\, making alive), common in Paul (1Corinthians:15:45|, etc.). As yet, so far as we know, Jesus had not raised the dead, but he claims the power to do it on a par with the power of the Father. The raising of the son of the widow of Nain (Luke:7:11-17|) is not far ahead, followed by the message to the Baptist which speaks of this same power (Luke:7:22; strkjv@Matthew:11:5|), and the raising of Jairus' daughter (Matthew:9:18,22-26|). Jesus exercises this power on those "whom he wills." Christ has power to quicken both body and soul.

rwp@John:5:22 @{He hath given all judgement unto the Son} (\tˆn krisin pƒsan ded“ken t“i hui“i\). Perfect active indicative of \did“mi\, state of completion (as in strkjv@3:35; strkjv@6:27,29; strkjv@10:29|, etc.). See this prerogative claimed for Christ already in strkjv@3:17|. See the picture of Christ as Judge of men in strkjv@Matthew:25:31-46|.

rwp@John:5:35 @{He} (\ekeinos\). "That one" (John of 33|). Common demonstrative (that one) in John to point out the subject. Used in strkjv@1:8| of the Baptist as here. John was now in prison and so Christ uses \ˆn\ (was). His active ministry is over. {The lamp} (\ho luchnos\). The lamp in the room (Mark:4:21|). Old word for lamp or candle as in strkjv@Matthew:5:15|. Used of Christ (the Lamb) as the Lamp of the New Jerusalem (Revelation:21:23|). \Lampas\ (Matthew:25:1,3|, etc.) is a torch whose wick is fed with oil. The Baptist was not the Light (\to ph“s\, strkjv@1:8|), but a lamp shining in the darkness. "When the Light comes, the lamp is no longer needed" (Bernard). "_Non Lux iste, sed lucerna_." Jesus by his own claim is the Light of the World (8:12; strkjv@9:5; strkjv@12:46|). And yet all believers are in a sense "the light of the world" (Matthew:5:14|) since the world gets the Light of Christ through us. {That burneth} (\ho kaiomenos\). See strkjv@Matthew:5:15| for this verb used with \luchnos\ (lighting a candle or lamp). The lamp that is lit and is burning (present passive participle of \kai“\, and so is consumed). {And shineth} (\kai phain“n\). See strkjv@1:4| for this verb used of the Logos shining in the darkness. Cf. strkjv@1John:2:8|. John was giving light as he burned for those in darkness like these Jews. {And ye were willing} (\humeis de ˆthelˆsate\). "But ye became willing." Ingressive aorist active indicative of \thel“\. Reference again to strkjv@1:19|. Cf. also for the temporary popularity of the Baptist strkjv@Mark:1:5; strkjv@Matthew:3:5; strkjv@11:7; strkjv@21:26|. The Jews were attracted to John "like moths to a candle" (Bernard). {To rejoice} (\agalliathˆnai\). First aorist passive infinitive of \agalliaomai\, late word for \agallomai\ for which see strkjv@Matthew:5:12|. "They were attracted by his brightness, not by his warmth" (Bengel). Even so the brightness of John's shining did not really enlighten their minds. "The interest in the Baptist was a frivolous, superficial, and short-lived excitement" (Vincent). It was only "for an hour" (\pros h“ran\) when they turned against him.

rwp@John:7:12 @{Much murmuring} (\goggusmos polus\). This Ionic onomatopoetic word is from \gogguz“\ for which verb see strkjv@6:41,61; strkjv@7:32|, for secret displeasure (Acts:6:1|) or querulous discontent (Phillipians:2:14|). {Among the multitudes} (\en tois ochlois\). "The multitudes" literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (6:66|). {A good man} (\agathos\). Pure in motive. See strkjv@Mark:10:17f.; strkjv@Romans:5:7| (absolute sense of God). Superior to \dikaios\. Jesus had champions in these scattered groups in the temple courts. {Not so, but he leadeth the multitude astray} (\ou, alla planƒi ton ochlon\). Sharp clash in the crowd. Present active indicative of \plana“\, to go astray (Matthew:18:12f.|), like our "planets," to lead others astray (Matthew:24:4,5,11|, etc.). In the end the rulers will call Jesus "that deceiver" (\ekeinos ho planos\, strkjv@Matthew:27:63|). The Jewish leaders have a following among the crowds as is seen (7:31f.|).

rwp@John:7:16 @{Mine} (\emˆ\). Possessive pronoun, "not mine in origin." Jesus denies that he is self-taught, though not a schoolman. {But his that sent me} (\alla tou pempsantos me\). Genitive case of the articular participle (first aorist active of \pemp“\). His teaching is not self-originated nor is it the product of the schools (see the Talmud in contrast with the New Testament). Jesus often in John uses this idiom of "the one who sent me" of the Father (4:34; strkjv@5:23,24,30,37; strkjv@6:38-40,44; strkjv@7:16,18,28|, etc.). The bold claim is here made by Jesus that his teaching is superior in character and source to that of the rabbis.

rwp@John:7:20 @{The multitude} (\ho ochlos\). Outside of Jerusalem (the Galilean crowd as in verses 11f.|) and so unfamiliar with the effort to kill Jesus recorded in strkjv@5:18|. It is important in this chapter to distinguish clearly the several groups like the Jewish leaders (7:13,15,25,26,30,32|, etc.), the multitude from Galilee and elsewhere (10-13,20,31,40,49|), the common people of Jerusalem (25|), the Roman soldiers (45f.|). {Thou hast a devil} (\daimonion echeis\). "Demon," of course, as always in the Gospels. These pilgrims make the same charge against Jesus made long ago by the Pharisees in Jerusalem in explanation of the difference between John and Jesus (Matthew:11:18; strkjv@Luke:7:33|). It is an easy way to make a fling like that. "He is a monomaniac labouring under a hallucination that people wish to kill him" (Dods).

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

rwp@John:8:3 @{The scribes and the Pharisees} (\hoi grammateis kai hoi Pharisaioi\). John does not mention "scribes," though this combination (note two articles) is common enough in the Synoptics (Luke:5:30; strkjv@6:7|, etc.). {Bring} (\agousin\). Vivid dramatic present active indicative of \ag“\. Dods calls this "in itself an unlawful thing to do" since they had a court for the trial of such a case. Their purpose is to entrap Jesus. {Taken in adultery} (\epi moicheiƒi kateilemmenˆn\). Perfect passive participle of \katalamban“\, old compound to seize (Mark:9:18|), to catch, to overtake (John:12:35|), to overcome (or overtake) in strkjv@1:5|. {Having let her in the midst} (\stˆsantes autˆn en mes“i\). First aorist active (transitive) participle of \histˆmi\. Here all could see her and what Jesus did with such a case. They knew his proneness to forgive sinners.

rwp@John:8:6 @{Tempting him} (\peirazontes auton\). Evil sense of this present active participle of \peiraz“\, as so often (Mark:8:11; strkjv@10:2|, etc.). {That they might have whereof to accuse him} (\hina ech“sin katˆgorein autou\). Purpose clause with \hina\ and present active subjunctive of \ech“\. This laying of traps for Jesus was a common practice of his enemies (Luke:11:16|, etc.). Note present active infinitive of \katˆgore“\ (see strkjv@Matthew:12:10| for the verb) to go on accusing (with genitive \autou\). It was now a habit with these rabbis. {Stooped down} (\kat“ kupsas\). First aorist active participle of \kupt“\, old verb to bow the head, to bend forward, in N.T. only here and verse 8; strkjv@Mark:1:7|. The use of \kat“\ (down) gives a vivid touch to the picture. {With his finger} (\t“i daktul“i\). Instrumental case of \daktulos\ for which see strkjv@Matthew:23:4|. {Wrote on the ground} (\kategraphen eis tˆn gˆn\). Imperfect active of \katagraph“\, old compound, here only in N.T., to draw, to delineate, to write down, apparently inchoative, began to write on the sand as every one has done sometimes. The only mention of writing by Jesus and the use of \katagraph“\ leaves it uncertain whether he was writing words or drawing pictures or making signs. If we only knew what he wrote! Certainly Jesus knew how to write. And yet more books have been written about this one who wrote nothing that is preserved than any other person or subject in human history. There is a tradition that Jesus wrote down the names and sins of these accusers. That is not likely. They were written on their hearts. Jesus alone on this occasion showed embarrassment over this woman's sin.

rwp@John:8:20 @{In the treasury} (\en t“i gazophulaki“i\). See already strkjv@Mark:12:41; strkjv@Luke:21:1| for this word for the treasure-chambers of the temple. "It abutted on the Court of the Women, and against its walls were placed chests, trumpet-like in form, as receptacles for the offerings of the worshippers" (Bernard). The Persian word _gaza_ (treasure) occurs only once in the N.T. (Acts:8:27|) and the compound (\phulakˆ\, guard) only here in John. Jesus hardly taught within a treasure-chamber. It probably means "at the treasury in the temple." This court was probably the most public part of the temple (Vincent). {And} (\kai\)="and yet" as in strkjv@1:10|, etc. {Because his hour was not yet come} (\hoti oup“ elˆluthei hˆ h“ra autou\). {Reason} (\hoti\) given why no one seized (\epiasen\, cf. strkjv@7:30|) him. \Elˆluthei\ is past perfect active of \erchomai\, "had not yet come." This very use of \h“ra\ appears in strkjv@2:4| and the very clause in strkjv@7:30| which see.

rwp@John:8:54 @{If I glorify myself} (\ean eg“ doxas“ emauton\). Third-class condition with \ean\ and first aorist active subjunctive (or future active indicative) of \doxaz“\. {It is my Father that glorifieth me} (\estin ho patˆr mou ho doxaz“n me\). The position and accent of \estin\ mean: "Actually my Father is the one," etc. {Of whom ye say} (\hon humeis legete\). The accusative of the person (\hon\) with \legete\ is regular (cf. strkjv@10:36|). {Your God} (\theos hum“n\). Songs:Aleph B D and apparently correct, though A C L W Delta Theta have \hˆm“n\ (our God). The \hoti\ can be taken as recitative (direct quotation, \hˆm“n\, our) or declarative (indirect, that, and so \hum“n\). The Jews claimed God as their peculiar national God as they had said in 41|. Songs:Jesus turns this confession and claim against them.

rwp@John:9:2 @{Who did sin?} (\tis hˆmarten;\). Second aorist active indicative of \hamartan“\. See strkjv@Acts:3:2; strkjv@14:8| for two examples of lameness from birth. Blindness is common in the Orient and Jesus healed many cases (cf. strkjv@Mark:8:23; strkjv@10:46|) and mentions this fact as one of the marks of the Messiah in the message to the Baptist (Matthew:11:5|). This is the only example of congenital blindness healed. It is not clear that the disciples expected Jesus to heal this case. They are puzzled by the Jewish notion that sickness was a penalty for sin. The Book of Job:had shown that this was not always the case and Jesus shows it also (Luke:13:1-5|). If this man was guilty, it was due to prenatal sin on his part, a curious notion surely. The other alternative charged it upon his parents. That is sometimes true (Exodus:20:5|, etc.), but by no means always. The rabbinical casuists loved to split hairs on this problem. Ezekiel (Ezekiel:18:20|) says: "The soul that sinneth it shall die" (individual responsibility for sin committed). There is something in heredity, but not everything. {That he should be born blind} (\hina tuphlos gennˆthˆi\). Probably consecutive (or sub-final) use of \hina\ with first aorist passive subjunctive of \genna“\.

rwp@John:9:27 @{I told you even now} (\eipon humin ˆdˆ\). In verses 15,17,25|. {Would ye also become his disciples?} (\Mˆ kai humeis thelete autou mathˆtai genesthai;\). Negative answer formally expected, but the keenest irony in this gibe. Clearly the healed man knew from the use of "also" (\kai\) that Jesus had some "disciples" (\mathˆtai\, predicate nominative with the infinitive \genesthai\) and that the Pharisees knew that fact. "Do ye also (like the Galilean mob) wish, etc." See strkjv@7:45-52|. It cut to the bone.

rwp@John:9:31 @{God does not hear sinners} (\ho theos hamart“l“n ouk akouei\). Note genitive case with \akouei\. This was the argument of the Pharisees in strkjv@9:16|. It is frequent in the O.T. (Job:27:9; strkjv@Psalms:66:18; strkjv@Isaiah:1:15; strkjv@59:2|, etc.). The conclusion is inevitable from this premise. Jesus is not \hamart“los\. {If any man be a worshipper of God} (\ean tis theosebˆs ˆi\). Condition of third class with \ean\ and present active subjunctive \ˆi\. \Theosebˆs\ (\theos\, God, \sebomai\, to worship) is an old compound adjective, here alone in the N.T. {And do his will} (\kai to thelˆma autou poiei\). Same condition with present active subjunctive of \poie“\, "keep on doing his will."

rwp@John:12:6 @{Not because he cared for the poor} (\ouch hoti peri t“n pt“ch“n emelen aut“i\). Literally, "not because it was a care to him concerning the poor" (impersonal imperfect of \melei\, it was a care). John often makes explanatory comments of this kind as in strkjv@2:21f.; strkjv@7:22,39|. {But because he was a thief} (\alle hoti kleptˆs ˆn\). Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew:26:15|), for the disciples did not suspect Judas of treachery (13:28f.|), let alone small peculations. There is no reason for thinking that John is unfair to Judas. "Temptation commonly comes through that for which we are naturally fitted" (Westcott). In this case Judas himself was "the poor beggar" who wanted this money. {And having the bag took away what was put therein} (\kai to gl“ssokomon ech“n ta ballomena ebastazen\). This is the correct text. This compound for the earlier \gl“ssokomeion\ (from \gl“ssa\, tongue, and \kome“\, to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for "money-box" as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and strkjv@13:29| in same sense about Judas. \Ballomena\ is present passive participle (repeatedly put in) of \ball“\, to cast or fling. The imperfect active (custom) of \bastaz“\, old verb to pick up (John:10:31|), to carry (19:17|), but here and strkjv@20:15| with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri.

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

rwp@John:12:9 @{The common people} (\ho ochlos polus\). This is the right reading with the article \ho\, literally, "the people much or in large numbers." One is reminded of the French idiom. Gildersleeve (_Syntax_, p. 284) gives a few rare examples of the idiom \ho anˆr agathos\. Westcott suggests that \ochlos polus\ came to be regarded as a compound noun. This is the usual order in the N.T. rather than \polus ochlos\ (Robertson, _Grammar_, p. 774). Mark (Mark:12:37|) has \ho polus ochlos\. Moulton (_Proleg_., p. 84) terms \ho ochlos polus\ here and in verse 12| "a curious misplacement of the article." John's use of \ochlos\ is usually the common crowd as "riff-raff." {That he was} (\hoti estin\). Present active indicative retained in indirect discourse after the secondary tense (\egn“\, second aorist active indicative of \gin“sk“\). These "Jews" are not all hostile to Jesus as in strkjv@5:10; strkjv@6:41|, etc., but included some who were friendly (verse 11|). {But that they might see Lazarus also} (\all' hina kai ton Lazaron id“sin\). Purpose clause with \hina\ and second aorist active subjunctive of \hora“\. Motive enough to gather a great crowd, to see one raised from the dead (cf. verse 1| for the same phrase, "whom he had raised from the dead"). Some of the very witnesses of the raising of Lazarus will bear witness later (verse 17|). It was a tense situation.

rwp@John:12:40 @{He hath blinded} (\tetuphl“ken\). Perfect active indicative of \tuphlo“\, old causative verb to make blind (from \tuphlos\, blind), in N.T. only here, strkjv@2Corinthians:4:4; strkjv@1John:2:11|. {He hardened} (\ep“r“sen\). First aorist active indicative of \p“ro“\, a late causative verb (from \p“ros\, hard skin), seen already in strkjv@Mark:6:52|, etc. This quotation is from strkjv@Isaiah:6:10| and differs from the LXX. {Lest they should see} (\hina mˆ id“sin\). Negative purpose clause with \hina mˆ\ instead of \mˆpote\ (never used by John) of the LXX. Matthew (Matthew:13:15|) has \mˆpote\ and quotes Jesus as using the passage as do Mark (Mark:4:12|) and Luke (Luke:8:10|). Paul quotes it again (Acts:28:26|) to the Jews in Rome. In each instance the words of Isaiah are interpreted as forecasting the doom of the Jews for rejecting the Messiah. Matthew (Matthew:13:15|) has \sun“sin\ where John has \noˆs“sin\ (perceive), and both change from the subjunctive to the future (\kai iasomai\), "And I should heal them." John has here \straph“sin\ (second aorist passive subjunctive of \streph“\) while Matthew reads \epistreps“sin\ (first aorist active of \epistreph“\).

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

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

rwp@John:13:33 @{Little children} (\teknia\). Diminutive of \tekna\ and affectionate address as Jesus turns to the effect of his going on these disciples. Only here in this Gospel, but common in I John (1John:2:1|, etc.), and nowhere else in N.T. {Yet a little while} (\eti mikron\). Accusative of extent of time. See also strkjv@7:33; strkjv@8:21| (to which Jesus here refers); strkjv@16:16-19|. {Songs:now I say unto you} (\kai humin leg“ arti\). This juncture point (\arti\) of time relatively to the past and the future (9:25; strkjv@16:12,31|).

rwp@John:14:16 @{And I will pray the Father} (\kag“ er“tˆs“ ton patera\). \Er“ta“\ for prayer, not question (the old use), also in strkjv@16:23| (prayer to Jesus in same sense as \aite“\), 26| (by Jesus as here); strkjv@17:9| (by Jesus), "make request of." {Another Comforter} (\allon paraklˆton\). Another of like kind (\allon\, not \heteron\), besides Jesus who becomes our Paraclete, Helper, Advocate, with the Father (1John:2:1|, Cf. strkjv@Romans:8:26f.|). This old word (Demosthenes), from \parakale“\, was used for legal assistant, pleader, advocate, one who pleads another's cause (Josephus, Philo, in illiterate papyrus), in N.T. only in John's writings, though the idea of it is in strkjv@Romans:8:26-34|. Cf. Deissmann, _Light, etc._, p. 336. Songs:the Christian has Christ as his Paraclete with the Father, the Holy Spirit as the Father's Paraclete with us (John:14:16,26; strkjv@15:26; strkjv@16:7; strkjv@1John:2:1|). {For ever} (\eis ton ai“na\). This the purpose (\hina\) in view and thus Jesus is to be with his people here forever (Matthew:28:20|). See strkjv@4:14| for the idiom.

rwp@John:14:31 @{But that the world may know} (\all' hina gn“i ho kosmos\). Purpose clause with \hina\ and the second aorist active subjunctive of \gin“sk“\. Elliptical construction (cf. strkjv@9:3; strkjv@13:18; strkjv@15:25|). "But I surrendered myself to death," etc., before \hina\. {Arise, let us go hence} (\egeiresthe, ag“men enteuthen\). Imperative present middle of \egeir“\ and the volitive (hortatory) subjunctive \ag“men\ (the word used in strkjv@11:7,16|) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane.

rwp@John:15:2 @{Branch} (\klˆma\). Old word from \kla“\, to break, common in LXX for offshoots of the vine, in N.T. only here (verses 2-6|), elsewhere in N.T. \klados\ (Mark:4:32|, etc.), also from \kla“\, both words meaning tender and easily broken parts. {In me} (\en emoi\). Two kinds of connexion with Christ as the vine (the merely cosmic which bears no fruit, the spiritual and vital which bears fruit). The fruitless (not bearing fruit, \mˆ pheron karpon\) the vine-dresser "takes away" (\airei\) or prunes away. Probably (Bernard) Jesus here refers to Judas. {Cleanseth} (\kathairei\). Present active indicative of old verb \kathair“\ (clean) as in verse 3|, only use in N.T., common in the inscriptions for ceremonial cleansing, though \kathariz“\ is more frequent (Hebrews:10:2|). {That it may bear more fruit} (\hina karpon pleiona pherˆi\). Purpose clause with \hina\ and present active subjunctive of \pher“\, "that it may keep on bearing more fruit" (more and more). A good test for modern Christians and church members.

rwp@John:16:10 @{And ye behold me no more} (\kai ouketi the“reite me\). With the bodily eyes and without the Holy Spirit they are unable to behold Jesus with the spiritual vision (14:19|). Without Christ they lose the sense of righteousness as is seen in the "new morals" (immorality, loose views of marriage, etc.).

rwp@John:18:3 @{The band of soldiers} (\tˆn speiran\). No word for "of soldiers" in the Greek, but the Latin _spira_ (roll or ball) was used for a military cohort (Polybius 11, 23, 1) as in strkjv@Matthew:27:27; strkjv@Acts:10:1|, etc., here for a small band secured from the Tower of Antonia. The Synoptics do not mention the soldiers, but only the "officers" as here (\hupˆretas\ for which see strkjv@Matthew:26:58; strkjv@Mark:14:54,65|) or temple police from the Sanhedrin. {Cometh} (\erchetai\). Dramatic historical present middle indicative. {With lanterns and torches} (\meta phan“n kai lampad“n\). Both old words, \phanos\ only here in N.T., \lampas\, an oil lamp (Matthew:25:1|). It was full moon, but Judas took no chances for it may have been cloudy and there were dark places by the walls and under the olive trees. \Meta\ is accompanied with {and weapons} (\kai hopl“n\). Mark (Mark:14:43|) mentions "swords and staves." Probably the temple guard had weapons as well as the soldiers.

rwp@John:19:6 @{Crucify him, crucify him} (\staur“son, staur“son\). First aorist active imperative of \stauro“\ for which verb see strkjv@Matthew:29:19|, etc. Here the note of urgency (aorist imperative) with no word for "him," as they were led by the chief priests and the temple police till the whole mob takes it up (Matthew:27:22|). {For I find no crime in him} (\eg“ gar ouch heurisk“\). This is the third time Pilate has rendered his opinion of Christ's innocence (18:38; strkjv@19:4|). And here he surrenders in a fret to the mob and gives as his reason (\gar\, for) for his surrender the innocence of Jesus (the strangest judicial decision ever rendered). Perhaps Pilate was only franker than some judges!

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

rwp@John:20:5 @{Stooping and looking in} (\parakupsas\). Originally to stoop and look, but in the LXX (Genesis:26:8; strkjv@Judges:5:28; strkjv@1Kings:6:4|, etc.) and the papyri rather just to peep in and so Field (_Ot. Norv_.) urges here. See also verse 11; strkjv@Luke:24:12| (the verse bracketed by Westcott and Hort). For \othonia\ (linen cloth) see strkjv@John:19:40|. {Lying} (\keimena\). Present middle participle of \keimai\, predicative accusative. John notices this fact at once. If the body had been removed, these clothes would have gone also. John's timid nature made him pause (yet, \mentoi\, however).

rwp@John:20:17 @{Touch me not} (\mˆ mou haptou\). Present middle imperative in prohibition with genitive case, meaning "cease clinging to me" rather than "Do not touch me." Jesus allowed the women to take hold of his feet (\ekratˆsan\) and worship (\prosekunˆsan\) as we read in strkjv@Matthew:28:9|. The prohibition here reminds Mary that the previous personal fellowship by sight, sound, and touch no longer exists and that the final state of glory was not yet begun. Jesus checks Mary's impulsive eagerness. {For I am not yet ascended} (\oup“ gar anabebˆka\). Perfect active indicative. Jesus is here at all only because he has not yet gone home. He had said (16:7|) that it was good for them that he should go to the Father when the Holy Spirit will come through whom they will have fellowship with the Father and Christ. {My God} (\theou mou\). Jesus had said "My God" on the Cross (Mark:15:34|). Note it also in strkjv@Revelation:3:2|. Songs:Paul in strkjv@Romans:15:6|, etc., has "the God and Father of our Lord Jesus Christ."

rwp@Jude:1:4 @{Are crept in} (\pareiseduˆsan\). Second aorist passive indicative of \pareisdu“\ (\-n“\), late (Hippocrates, Plutarch, etc.) compound of \para\ (beside) and \eis\ (in) and \du“\ to sink or plunge, so to slip in secretly as if by a side door, here only in N.T. {Set forth} (\progegrammenoi\). Perfect passive participle of \prograph“\, to write of beforehand, for which verb see strkjv@Galatians:3:1; strkjv@Romans:15:4|. {Unto this condemnation} (\eis touto to krima\). See strkjv@2Peter:2:3| for \krima\ and \ekpalai\. \Palai\ here apparently alludes to verses 14,15| (Enoch). {Ungodly men} (\asebeis\). Keynote of the Epistle (Mayor), in 15| again as in strkjv@2Peter:2:5; strkjv@3:7|. {Turning} (\metatithentes\). Present active participle of \metatithˆmi\, to change, for which verb see strkjv@Galatians:1:6|. For the change of "grace" (\charita\) into "lasciviousness (\eis aselgeian\) see strkjv@1Peter:2:16; strkjv@4:3; strkjv@2Peter:2:19; strkjv@3:16|. {Our only Master and Lord} (\ton monon despotˆn kai kurion hˆm“n\). For the force of the one article for one person see on ¯2Peter:1:1|. For \despotˆn\ of Christ see strkjv@2Peter:2:1|. {Denying} (\arnoumenoi\). strkjv@Songs:2Peter:2:1|. See also strkjv@Matthew:10:33; strkjv@1Timothy:5:8; strkjv@Titus:1:16; strkjv@1John:2:22|.

rwp@Jude:1:7 @{Even as} (\h“s\). Just "as." The third instance (Jude:passes by the deluge) in Jude, the cities of the plain. {The cities about them} (\hai peri autas poleis\). These were also included, Admah and Zeboiim (Deuteronomy:29:23; strkjv@Hosea:11:8|). Zoar, the other city, was spared. {In like manner} (\ton homoion tropon\). Adverbial accusative (cf. \h“s\). Like the fallen angels. {Having given themselves over to fornication} (\ekporneusasai\). First aorist active participle feminine plural of \ekporneu“\, late and rare compound (perfective use of \ek\, outside the moral law), only here in N.T., but in LXX (Genesis:38:24; strkjv@Exodus:34:15f.|, etc.). Cf. \aselgeian\ in verse 4|. {Strange flesh} (\sarkos heteras\). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans:1:27|) for which the very word "sodomy" is used (Genesis:19:4-11|). The pronoun \heteras\ (other, strange) is not in strkjv@2Peter:2:10|. {Are set forth} (\prokeintai\). Present middle indicative of \prokeimai\, old verb, to lie before, as in strkjv@Hebrews:12:1f|. {As an example} (\deigma\). Predicate nominative of \deigma\, old word (from \deiknumi\ to show), here only in N.T., sample, specimen. strkjv@2Peter:2:6| has \hupodeigma\ (pattern). {Suffering} (\hupechousai\). Present active participle of \hupech“\, old compound, to hold under, often with \dikˆn\ (right, justice, sentence strkjv@2Thessalonians:1:9|) to suffer sentence (punishment), here only in N.T. {Of eternal fire} (\puros ai“niou\). Like \desmois aidiois\ in verse 7|. Cf. the hell of fire (Matthew:5:22|) and also strkjv@Matthew:25:46|. Jude:has no mention of Lot.

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

rwp@Luke:1:69 @{Horn of salvation} (\keras s“tˆrias\). A common metaphor in the O.T. (1Samuel:2:10; strkjv@2Samuel:23:3|, etc.). It represents strength like the horns of bulls. Cf. Ps. strkjv@132:17|.

rwp@Luke:2:44 @{In the company} (\en tˆi sunodiƒi\). The caravan going together on the road or way (\sun, hodos\), a journey in company, then by metonymy the company itself. A common Greek word (Plutarch, Strabo, etc.). The women usually went ahead and the men followed. Joseph may have thought Jesus was with Mary and Mary that he was with Joseph. "The Nazareth caravan was so long that it took a whole day to look through it" (Plummer). {They sought for him} (\anezˆtoun auton\). Imperfect active. Common Greek verb. Note force of \ana\. They searched up and down, back and forth, a thorough search and prolonged, but in vain.

rwp@Luke:3:19 @{Reproved} (\elegchomenos\). Present passive participle of \elegch“\, an old verb meaning in Homer to treat with contempt, then to convict (Matthew:18:15|), to expose (Ephesians:5:11|), to reprove as here. The substantive \elegchos\ means proof (Hebrews:11:1|) and \elegmos\, censure (2Timothy:3:16|). Josephus (_Ant_. XVIII. V.4) shows how repulsive this marriage was to Jewish feeling. {Evil things} (\ponˆr“n\). Incorporated into the relative sentence. The word is from \ponos, pone“\, toil, work, and gives the active side of evil, possibly with the notion of work itself as evil or at least an annoyance. The "evil eye" (\ophthalmos ponˆros\ in strkjv@Mark:7:22|) was a "mischief working eye" (Vincent). In strkjv@Matthew:6:23| it is a diseased eye. Songs:Satan is "the evil one" (Matthew:5:37; strkjv@6:13|, etc.). It is a very common adjective in the N.T. as in the older Greek. {Had done} (\epoiˆsen\). Aorist active indicative, not past perfect, merely a summary constative aorist, {he did}.

rwp@Luke:4:20 @{He closed the book} (\ptuxas to biblion\). Aorist active participle of \ptuss“\. Rolled up the roll and gave it back to the attendant who had given it to him and who put it away again in its case. {Sat down} (\ekathisen\). Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke:5:3; strkjv@Matthew:5:1; strkjv@Mark:4:1; strkjv@Acts:16:13|). {Were fastened on him} (\ˆsan atenizontes aut“i\). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb \ateniz“\ occurs in Aristotle and the Septuagint. It is from the adjective \atenˆs\ and that from \tein“\, to stretch, and copulative or intensive \a\, not \a\ privative. The word occurs in the N.T. here and in strkjv@22:56|, ten times in Acts, and in strkjv@2Corinthians:3:7,13|. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience.

rwp@Luke:5:18 @{That was palsied} (\hos ˆn paralelumenos\). Periphrastic past perfect passive where strkjv@Mark:2:3; strkjv@Matthew:9:2| have \paralutikon\ (our paralytic). Luke's phrase is the technical medical term (Hippocrates, Galen, etc.) rather than Mark's vernacular word (Ramsay, _Luke the Physician_, pp. 57f.). {They sought} (\ezˆtoun\). Conative imperfect.

rwp@Luke:6:10 @{He looked round about on them all} (\periblepsamenos\). First aorist middle participle as in strkjv@Mark:3:5|, the middle voice giving a personal touch to it all. Mark adds "with anger" which Luke here does not put in. All three Gospels have the identical command: {Stretch forth thy hand} (\exteinon tˆn cheira sou\). First aorist active imperative. {Stretch out}, clean out, full length. All three Gospels also have the first aorist passive indicative \apekatestathˆ\ with the double augment of the double compound verb \apokathistˆmi\. As in Greek writers, so here the double compound means complete restoration to the former state.

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

rwp@Matthew:12:13 @{Stretch forth thy hand} (\ekteinon sou tˆn cheira\). Probably the arm was not withered, though that is not certain. But he did the impossible. "He stretched it forth," straight, I hope, towards the Pharisees who were watching Jesus (Mark:3:2|).

rwp@Matthew:13:1 @{On that day} (\en tˆi hˆmerai ekeinˆi\). Songs:this group of parables is placed by Matthew on the same day as the blasphemous accusation and the visit of the mother of Jesus. It is called "the Busy Day," not because it was the only one, but simply that so much is told of this day that it serves as a specimen of many others filled to the full with stress and strain. {Sat by the seaside} (\ekathˆto para tˆn thalassan\). The accusative case need give no difficulty. Jesus came out of the stuffy house and took his seat (\ekathˆto\, imperfect) along the shore with the crowds stretched up and down, a picturesque scene.

rwp@Matthew:13:3 @{Many things in parables} (\polla en parabolais\). It was not the first time that Jesus had used parables, but the first time that he had spoken so many and some of such length. He will use a great many in the future as in Luke 12 to 18 and Matt. 24 and 25. The parables already mentioned in Matthew include the salt and the light (5:13-16|), the birds and the lilies (6:26-30|), the splinter and the beam in the eye (7:3-5|), the two gates (7:13f.|), the wolves in sheep's clothing (7:15|), the good and bad trees (7:17-19|), the wise and foolish builders (7:24-27|), the garment and the wineskins (9:16f.|), the children in the market places (11:16f.|). It is not certain how many he spoke on this occasion. Matthew mentions eight in this chapter (the Sower, the Tares, the Mustard Seed, the Leaven, the Hid Treasure, the Pearl of Great Price, the Net, the Householder). Mark adds the Parable of the Lamp (Mark:4:21; strkjv@Luke:8:16|), the Parable of the Seed Growing of Itself (Mark:4:26-29|), making ten of which we know. But both Mark (Mark:4:33|) and Matthew (13:34|) imply that there were many others. "Without a parable spake he nothing unto them" (Matthew:13:34|), on this occasion, we may suppose. The word parable (\parabolˆ\ from \paraball“\, to place alongside for measurement or comparison like a yardstick) is an objective illustration for spiritual or moral truth. The word is employed in a variety of ways (a) as for sententious sayings or proverbs (Matthew:15:15; strkjv@Mark:3:23; strkjv@Luke:4:23; strkjv@5:36-39; strkjv@6:39|), for a figure or type (Heb. strkjv@9:9; strkjv@11:19|); (b) a comparison in the form of a narrative, the common use in the Synoptic Gospels like the Sower; (c) "A narrative illustration not involving a comparison" (Broadus), like the Rich Fool, the Good Samaritan, etc. "The oriental genius for picturesque speech found expression in a multitude of such utterances" (McNeile). There are parables in the Old Testament, in the Talmud, in sermons in all ages. But no one has spoken such parables as these of Jesus. They hold the mirror up to nature and, as all illustrations should do, throw light on the truth presented. The fable puts things as they are not in nature, Aesop's Fables, for instance. The parable may not be actual fact, but it could be so. It is harmony with the nature of the case. The allegory (\allˆgoria\) is a speaking parable that is self-explanatory all along like Bunyan's _Pilgrim's Progress_. All allegories are parables, but not all parables are allegories. The Prodigal Son is an allegory, as is the story of the Vine and Branches (John:15|). John does not use the word parable, but only \paroimia\, a saying by the way (John:10:6; strkjv@16:25,29|). As a rule the parables of Jesus illustrate one main point and the details are more or less incidental, though sometimes Jesus himself explains these. When he does not do so, we should be slow to interpret the minor details. Much heresy has come from fantastic interpretations of the parables. In the case of the Parable of the Sower (13:3-8|) we have also the careful exposition of the story by Jesus (18-23|) as well as the reason for the use of parables on this occasion by Jesus (9-17|).

rwp@Matthew:13:11 @{To know the mysteries} (\gn“nai ta mustˆria\). Second aorist active infinitive of \gin“sk“\. The word \mustˆrion\ is from \mustˆs\, one initiated, and that from \mue“\ (\mu“\), to close or shut (Latin, _mutus_). The mystery-religions of the east had all sorts of secrets and signs as secret societies do today. But those initiated knew them. Songs:the disciples have been initiated into the secrets of the kingdom of heaven. Paul will use it freely of the mystery once hidden, but now revealed, now made known in Christ (Romans:16:25; strkjv@1Corinthians:2:7|, etc.). In strkjv@Phillipians:4:12| Paul says: "I have learned the secret or been initiated" (\memuˆmai\). Songs:Jesus here explains that his parables are open to the disciples, but shut to the Pharisees with their hostile minds. In the Gospels \mustˆrion\ is used only here and in the parallel passages (Mark:4:11; strkjv@Luke:8:10|).

rwp@Matthew:13:47 @{A net} (\sagˆnˆi\). Drag-net. Latin, _sagena_, English, seine. The ends were stretched out and drawn together. Only example of the word in the N.T. Just as the field is the world, so the drag-net catches all the fish that are in the sea. The separation comes afterwards. Vincent pertinently quotes Homer's _Odyssey_ (xxii. 384-389) where the slain suitors in the halls of Ulysses are likened to fishes on the shore caught by nets with myriad meshes.

rwp@Matthew:15:6 @{Ye have made void the word of God} (\ekur“sate ton logon tou theou\). It was a stinging indictment that laid bare the hollow pretence of their quibbles about handwashing. \Kuros\ means force or authority, \akuros\ is without authority, null and void. It is a late verb, \akuro“\ but in the LXX, Gal strkjv@3:17|; and in the papyri Adjective, verb, and substantive occur in legal phraseology like cancelling a will, etc. The moral force of God's law is annulled by their hairsplitting technicalities and immoral conduct.

rwp@Revelation:8:5 @{Taketh} (\eilˆphen\). Vivid dramatic perfect active indicative of \lamban“\ as in strkjv@5:7|, "has taken." The angel had apparently ]aid aside the censer. Hardly merely the pleonastic use of \lamban“\ (John:19:23|). John pictures the scene for us. {Filled} (\egemisen\). He drops back to the narrative use of the first aorist active indicative of \gemiz“\. {With the fire} (\ek tou puros\), live coals from the altar (cf. strkjv@Isaiah:6:6|). {Cast} (\ebalen\). Second aorist active indicative of \ball“\. See strkjv@Genesis:19:24| (Sodom); strkjv@Ezekiel:10:2| and Christ's bold metaphor in strkjv@Luke:12:49|. See this use of \ball“\ also in strkjv@Revelation:8:7; strkjv@12:4,9,13; strkjv@14:19|. {Followed} (\egenonto\). Came to pass naturally after the casting of fire on the earth. Same three elements in strkjv@4:5|, but in different order (lightnings, voices, thunders), lightning naturally preceding thunder as some MSS. have it here. Perhaps \ph“nai\, the voices of the storm (wind, etc.).

rwp@Revelation:8:11 @{Wormwood} (\ho Apsinthos\). Absinthe. Usually feminine (\hˆ\), but masculine here probably because \astˆr\ is masculine. Only here in N.T. and not in LXX (\pikria\, bitterness, \cholˆ\, gall, etc.) except by Aquila in strkjv@Proverbs:5:4; strkjv@Jeremiah:9:15; strkjv@23:15|. There are several varieties of the plant in Palestine. {Became wormwood} (\egeneto eis apsinthon\). This use of \eis\ in the predicate with \ginomai\ is common in the LXX and the N.T. (16:19; strkjv@John:16:20; strkjv@Acts:5:36|). {Of the waters} (\ek t“n hudat“n\). As a result of (\ek\) the use of the poisoned waters. {Were made bitter} (\epikranthˆsan\). First aorist passive indicative of \pikrain“\. Old verb (from \pikros\, bitter), as in strkjv@10:9f|. In a metaphorical sense to embitter in strkjv@Colossians:3:19|.

rwp@Revelation:17:9 @{Here is the mind which hath wisdom} (\H“de ho nous ho ech“n sophian\). "Here is the intelligence which has wisdom" (Charles). A variation of strkjv@13:18|, but the same idea. {Seven mountains} (\hepta orˆ\). Rome was known as the city on seven hills (Vergil, Horace, Ovid, Cicero, etc.). {On which} (\hopou--ep' aut“n\). "Where--upon them." Pleonasm like \hopou--ekei\ in strkjv@12:6|. In strkjv@13:1ff.| it is the beast that has the seven heads, while here the woman riding the beast has seven heads, a slight change in the symbolism, and the heads are further identified as kings.

rwp@Revelation:17:10 @{Seven kings} (\basileis hepta\). This is another change in the symbolism. The identification of these seven kings is one of the puzzles of the book. {The five are fallen} (\hoi pente epesan\). Second aorist active indicative of \pipt“\ with the \-an\ ending. Common for the downfall of kings (Ezekiel:29:5; strkjv@30:6; strkjv@Isaiah:21:9|, etc.). See strkjv@2Samuel:3:38|. {The one is} (\ho heis estin\). The one when this vision is dated. {The other is not yet come} (\ho allos oup“ ˆlthen\). Prophetic second aorist active of \erchomai\. Charles takes this as the date of this "source" or part of the Apocalypse. But John could himself have used this language in the time of Domitian even if he was the one who had not yet come. The difficulty about counting these emperors is that Galba, Otho, Vitellius reigned so briefly that they hardly merit being included. {When he cometh} (\hotan elthˆi\). Indefinite temporal clause for the future, with \hotan\ and the second aorist active subjunctive of \erchomai\, "whenever he comes." {He must continue a little while} (\oligon auton dei meinai\). Swete takes this to be Titus, who died September 13, 81, after a short reign.

rwp@Revelation:17:15 @{Where the harlot sitteth} (\hou hˆ pornos kathˆtai\). Relative adverb \hou\ (where) referring to the waters (\hudata\) of verse 1| on which the harlot sits. Present middle indicative of \kathˆmai\. {Are peoples, and multitudes, and nations, and tongues} (\laoi kai ochloi eisin kai ethnˆ kai gl“ssai\). The O.T. uses "waters" as symbol for "peoples" (Isaiah:8:7; strkjv@Jeremiah:47:2; strkjv@Psalms:29:10|, etc.). "Rome's greatest danger lay in the multitudes which were under her sway" (Swete).

rwp@Revelation:18:10 @{Standing afar off} (\apo makrothen hestˆkotes\). Perfect active (intransitive) participle of \histˆmi\. Vivid picture of the terrible scene, fascinated by the lurid blaze (cf. Nero's delight in the burning of Rome in A.D. 64), and yet afraid to draw near. On \apo makrothen\ see strkjv@Mark:5:6|. There is a weird charm in a burning city. They feared the same fate (cf. verse 7| for \basanismou\, torment). {Woe, woe, the great city} (\ouai, ouai, hˆ polis hˆ megalˆ\). Only example in the Apocalypse of the nominative with \ouai\ except verses 16,19|, though in strkjv@Luke:6:25| and common in LXX (Isaiah:5:7,11|, etc.). For the dative see strkjv@Revelation:8:13|, once so "strong" (\hˆ ischura\)! {In one hour} (\miƒi h“rƒi\). Repeated in verses 16,19|, and like \miƒi hˆmerƒi\ (in one day) in verse 8|. Some MSS. have here \mian h“ran\, like \poian h“ran\ (accusative of extent of time) in strkjv@3:3|. See verse 8| (\ho krinas\) for \hˆ krisis sou\ (thy judgment). This is the dirge of the kings.

rwp@Revelation:18:17 @{Shipmaster} (\kubernˆtˆs\). Old word (from \kuberna“\, to steer), helmsman, sailing-master, in N.T. only here and strkjv@Acts:27:11|. Subordinate to the \nauklˆros\ (supreme commander). {That saileth any whither} (\ho epi topon ple“n\). "The one sailing to a place." See strkjv@Acts:27:2|, \tous kata tˆn Asian pleontas\ (those sailing down along Asia). Nestle suggests \ponton\ (sea) here for \topon\ (place), but it makes sense as it is. {Mariners} (\nautai\). Old word (from \naus\, ship), in N.T. only here and strkjv@Acts:27:27,30|. {Gain their living by the sea} (\tˆn thalassan ergazontai\). "Work the sea." This idiom is as old as Hesiod for sailors, fishermen, etc. See verses 10,15|.

rwp@Revelation:19:5 @{A voice from the throne} (\ph“nˆ apo tou thronou\). Not the voice of God, nor of the Lamb, nor \ek tou naou\ (16:17|), but from an angel of the Presence. This angel summons all the servants of God to join in the antiphonal praise to God. {Give praise to our God} (\aineite t“i the“i hˆm“n\). Present active imperative of \aine“\, old verb, with the accusative elsewhere in N.T., but here with the dative as occasionally in the LXX (1Chronicles:16:36|, etc.).

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

rwp@Revelation:20:2 @{He laid hold on} (\ekratˆsen\). First aorist active indicative of \krate“\, to seize. {The dragon} (\ton drakonta\). Accusative after \ekratˆsen\ instead of the genitive as in strkjv@2:1|. He has been behind the beast and the false prophet from the start. Now he is seized. {The old serpent} (\ho ophis ho archaios\). Precisely the description in strkjv@12:9|, only the nominative is here retained, though in apposition with the accusative \ton drakonta\, a frequent anacoluthon in the Apocalypse (1:5|, etc.). Swete calls it a parenthesis. {Which is} (\hos estin\). The relative here relieves the construction and takes the place of \ho kaloumenos\ in strkjv@12:9| before \Diabolos kai ho Satanƒs\. {And bound him} (\kai edˆsen auton\). First aorist active indicative of \de“\. {For a thousand years} (\chilia etˆ\). Accusative of extent of time. Here we confront the same problem found in the 1260 days. In this book of symbols how long is a thousand years? All sorts of theories are proposed, none of which fully satisfy one. Perhaps Peter has given us the only solution open to us in strkjv@2Peter:3:8| when he argues that "one day with the Lord is as a thousand years and a thousand years as one day." It will help us all to remember that God's clock does not run by ours and that times and seasons and programs are with him. This wonderful book was written to comfort the saints in a time of great trial, not to create strife among them.

rwp@Revelation:20:9 @{They went up} (\anebˆsan\). Second aorist active indicative of \anabain“\, a return to the manner of the seer as in verses 4,5|. {Over the breadth of the earth} (\epi to platos tˆs gˆs\). \Platos\ is old word, in N.T. only here, strkjv@21:16; strkjv@Ephesians:3:18|. The hosts of Satan spread over the earth. {Compassed} (\ekukleusan\). First aorist (prophetic) active indicative of \kukleu“\, to encircle, late verb (Strabo) from \kuklos\ (circle), in N.T. only here and margin in strkjv@John:10:24| (for \ekukl“san\ from \kuklo“\). {The camp of the saints} (\tˆn parembolˆn t“n hagi“n\). \Parembolˆ\ (\para, en, ball“\) is common late word for military camp, in LXX for the Israelites in the desert (Exodus:29:14|, etc.), in N.T. for Roman barracks (Acts:24:34,37|) and for an army in line of battle (Hebrews:11:34; strkjv@Revelation:20:9|). {The beloved city} (\tˆn polin tˆn ˆgapˆmenˆn\). Perfect passive participle of \agapa“\, "the city the beloved." See strkjv@Psalms:78:68; strkjv@87:2| for Jerusalem so described. Songs:Charles takes it here, but Swete holds it to be "the Church the New Zion" that is meant. {And fire came down out of heaven} (\kai katebˆ pur ek tou ouranou\). Second aorist (prophetic) active indicative of \katabain“\. Cf. strkjv@Genesis:19:24; strkjv@39:6; strkjv@Ezekiel:38:22; strkjv@2Kings:1:10,12; strkjv@Luke:9:54| (about John). {Devoured them} (\katephagen autous\). Second aorist (prophetic) active of \katesthi“\, to eat up (down). Vivid climax to this last great battle with Satan.

rwp@Revelation:20:10 @{Was cast} (\eblˆthˆ\). First aorist (prophetic, affective) passive indicative of \ball“\ (verse 3|). {Into the lake of fire and brimstone} (\eis tˆn limnˆn tou puros kai theiou\). As in strkjv@19:20| with the two beasts, as he adds, "where are also the beast and the false prophet" (\hopou kai to thˆrion kai ho pseudoprophˆtˆs\). {They shall be tormented} (\basanisthˆsontai\). Return to the prophetic future of verses 7,8|. For \basaniz“\ see strkjv@9:5; strkjv@14:10|. For "day and night" (\hˆmeras kai nuktos\) see strkjv@4:8; strkjv@7:15; strkjv@12:10; strkjv@14:11|. For "for ever and ever" (\eis tous ai“nas ton ai“n“n\) see strkjv@1:6,18; strkjv@4:9,10; strkjv@5:13; strkjv@7:12; strkjv@10:6; strkjv@11:15|, etc. The devil was cast down from heaven (12:9|), then imprisoned (20:2ff.|), now he received his final doom.

rwp@Revelation:21:5 @{Behold, I make all things new} (\Idou kaina poi“ panta\). The first time since strkjv@1:8| that God has been represented as speaking directly, though voices have come out of the throne before (21:3|) and out of the sanctuary (16:1,17|), which may be from God himself, though more likely from one of the angels of the Presence. This message is not addressed to John (7:14; strkjv@17:7; strkjv@21:6; strkjv@22:6|), but to the entire world of the blessed. See strkjv@Isaiah:43:18f.| for the words (\Idou eg“ poi“ kaina\). The idea of a new heaven and a new earth is in strkjv@Isaiah:65:17; strkjv@66:22; strkjv@Psalms:102:25f|. For the locative here with \epi\ (\epi t“i thron“i\) see strkjv@7:10; strkjv@19:4| (genitive more usual, strkjv@4:9f.; strkjv@5:1,7,13|, etc.). See strkjv@20:11| for the picture. {And he saith} (\kai legei\). Probably this means a change of speakers, made plain by \moi\ (to me) in many MSS. An angel apparently (as in strkjv@14:13; strkjv@19:9f.|) assures John and urges him to write (\grapson\ as in strkjv@1:11; strkjv@2:1,8,12,18; strkjv@3:1,7,14; strkjv@14:3|). The reason given (\hoti\, for) is precisely the saying in strkjv@22:6| and he uses the two adjectives (\pistoi kai alˆthinoi\) employed in strkjv@19:11| about God himself, and strkjv@3:14| about Christ. In strkjv@19:9| \alˆthinoi\ occurs also about "the words of God" as here. They are reliable and genuine.

rwp@Info_Revelation @ THE REVELATION OF JOHN ABOUT A.D. 95 BY WAY OF INTRODUCTION DIFFICULTY IN THE PROBLEM Perhaps no single book in the New Testament presents so many and so formidable problems as the Apocalypse of John. These difficulties concern the authorship, the date, the apocalyptic method, the relation to the other Johannine books, the purpose, the historical environment, the reception of the book in the New Testament canon, the use and misuse of the book through the ages, etc. In the eastern churches the recognition of the Apocalypse of John was slower than in the west, since it was not in the Peshitta Syriac Version. Caius of Rome attributed the book to Cerinthus the Gnostic, but he was ably answered by Hippolytus, who attributed it to the Apostle John. The Council of Laodicea (about A.D. 360) omitted it, but the third Council of Carthage (A.D. 397) accepted it. The dispute about millenarianism led Dionysius of Alexandria (middle of the third century, A.D.) to deny the authorship to the Apostle John, though he accepted it as canonical. Eusebius suggested a second John as the author. But finally the book was accepted in the east as Hebrews was in the west after a period of doubt.

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@Info_Romans @ THE EPISTLE TO THE ROMANS SPRING OF A.D. 57 BY WAY OF INTRODUCTION INTEGRITY OF THE EPISTLE The genuineness of the Epistle is so generally admitted by scholars that it is unnecessary to prove it here, for Loman, Steck, and the Dutch scholars (Van Manen, etc.) who deny it as Pauline are no longer taken seriously. He wrote it from Corinth because he sent it to Rome by Phoebe of Cenchreae (Romans:16:2|) if chapter 16 is acknowledged to be a part of the Epistle. Chapter 16 is held by some to be really a short epistle to Ephesus because of the long list of names in it, because of Paul's long stay in Ephesus, because he had not yet been to Rome, and because, in particular, Aquila and Priscilla are named (Romans:16:3-5|) who had been with Paul in Ephesus. But they had come from Rome before going to Corinth and there is no reason for thinking that they did not return to Rome. It was quite possible for Paul to have many friends in Rome whom he had met elsewhere. People naturally drifted to Rome from all over the empire. The old MSS. (Aleph A B C D) give chapter 16 as an integral part of the Epistle. Marcion rejected it and chapter 15 also for reasons of his own. Renan's theory that Romans was a circular letter like Ephesians sent in different forms to different churches (Rome, Ephesus, Thessalonica, etc.) has appealed to some scholars as explaining the several doxologies in the Epistle, but they cause no real difficulty since Paul interjected them in his other epistles according to his moods (2Corinthians:1:20|, for instance). That theory raises more problems than it solves as, for example, Paul's remarks about going to Rome (Romans:1:9-16|) which apply to Rome. Lightfoot suggests the possibility that Paul added strkjv@Romans:16:25-27| some years after the original date so as to turn it into a circular letter. But the MSS. do not support that theory and that leaves strkjv@Romans:15:22-33 in the Epistle quite unsuitable to a circular letter. Modern knowledge leaves the Epistle intact with occasional variations in the MSS. on particular points as is true of all the N.T.

rwp@Romans:1:3 @{Concerning his Son} (\peri tou huiou autou\). Just as Jesus found himself in the O.T. (Luke:24:27,46|). The deity of Christ here stated. {According to the flesh} (\kata sarka\). His real humanity alongside of his real deity. For the descent from David see strkjv@Matthew:1:1,6,20; strkjv@Luke:1:27; strkjv@John:7:42; strkjv@Acts:13:23|, etc.

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

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

rwp@Romans:2:20 @{A corrector of the foolish} (\paideutˆn aphron“n\). Old word (from \paideu“\) for instructor, in Plato, and probably so here, though corrector or chastiser in strkjv@Hebrews:12:9| (the only N.T. instances). See strkjv@Luke:23:16|. Late inscriptions give it as instructor (Preisigke). \Aphron“n\ is a hard word for Gentiles, but it is the Jewish standpoint that Paul gives. Each termed the other "dogs." {Of babes} (\nˆpi“n\). Novitiates or proselytes to Judaism just as in strkjv@Galatians:4:1|. Paul used it of those not of legal age. {The form} (\tˆn morph“sin\). Rare word only in Theophrastus and Paul (here and strkjv@2Timothy:3:5|). Pallis regards it as a Stoical term for education. Lightfoot considers the \morph“sis\ as "the rough-sketch, the pencilling of the \morphˆ\," the outline or framework, and in strkjv@2Timothy:3:5| "the outline without the substance." This is Paul's picture of the Jew as he sees himself drawn with consummate skill and subtle irony.

rwp@Romans:2:28 @{Which is one outwardly} (\ho en t“i phaner“i\). \Ioudaios\ (Jew) has to be repeated (ellipse) with the article, "the in the open Jew" (circumcision, phylacteries, tithes, etc.). Likewise repeat \peritomˆ\ (circumcision).

rwp@Romans:3:10 @{As it is written} (\kath“s gegraptai hoti\). Usual formula of quotation as in verse 4| with recitative \hoti\ added as in verse 8|. Paul here uses a catena or chain of quotations to prove his point in verse 9| that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had _Testimonia_ (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Verses 10-12| come from strkjv@Psalms:14:1-3|; first half of 13| as far as \edoliousan\ from strkjv@Psalms:4:9|, the second half from strkjv@Psalms:140:3|; verse 14| from strkjv@Psalms:10:7|; 15-17| from an abridgment of strkjv@Isaiah:59:7f.|; verse 18| from strkjv@Psalms:35:1|. Paul has given compounded quotations elsewhere (2Corinthians:6:16; strkjv@Romans:9:25f.,27f; strkjv@11:26f.,34f.; strkjv@12:19f.|). Curiously enough this compounded quotation was imported bodily into the text (LXX) of strkjv@Psalms:14| after verse 4 in Aleph B, etc. {There is none righteous, no, not one} (\ouk estin dikaios oude heis\). "There is not a righteous man, not even one." This sentence is like a motto for all the rest, a summary for what follows.

rwp@Romans:5:18 @{Songs:then} (\ara oun\). Conclusion of the argument. Cf. strkjv@7:3,25; strkjv@8:12|, etc. Paul resumes the parallel between Adam and Christ begun in verse 12| and interrupted by explanation (13f.|) and contrast (15-17|). {Through one trespass} (\di' henos parapt“matos\). That of Adam. {Through one act of righteousness} (\di' henos dikai“matos\). That of Christ. The first "unto all men" (\eis pantas anthr“pous\) as in verse 12|, the second as in verse 17| "they that receive, etc."

rwp@Romans:7:3 @{While the husband liveth} (\z“ntos tou andros\). Genitive absolute of present active participle of \za“\. {She shall be called} (\chrˆmatisei\). Future active indicative of \chrˆmatiz“\, old verb, to receive a name as in strkjv@Acts:11:26|, from \chrˆma\, business, from \chraomai\, to use, then to give an oracle, etc. {An adulteress} (\moichalis\). Late word, in Plutarch, LXX. See on ¯Matthew:12:39|. {If she be joined} (\ean genˆtai\). Third class condition, "if she come to." {Songs:that she is no adulteress} (\tou mˆ einai autˆn moichalida\). It is a fact that \tou\ and the infinitive is used for result as we saw in strkjv@1:24|. Conceived result may explain the idiom here.

rwp@Romans:7:24 @{O wretched man that I am} (\talaip“ros eg“ anthr“pos\). "Wretched man I." Old adjective from \tla“\, to bear, and \p“ros\, a callus. In N.T. only here and strkjv@Revelation:3:17|. "A heart-rending cry from the depths of despair" (Sanday and Headlam). {Out of the body of this death} (\ek tou s“matos tou thanatou toutou\). Songs:the order of words demands. See verse 13| for "death" which finds a lodgment in the body (Lightfoot). If one feels that Paul has exaggerated his own condition, he has only to recall strkjv@1Timothy:1:15| when he describes himself a chief of sinners. He dealt too honestly with himself for Pharisaic complacency to live long.

rwp@Romans:8:19 @{The earnest expectation of creation} (\hˆ apokaradokia tˆs ktise“s\). 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} (\tˆn apokalupsin t“n hui“n 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:8:26 @{Helpeth our infirmity} (\sunantilambanetai tˆi astheneiƒi hˆm“n\). Present middle indicative of \sunantilambanomai\, late and striking double compound (Diodorus, LXX, Josephus, frequent in inscriptions, Deissmann, _Light, etc._, p. 87), to lend a hand together with, at the same time with one. Only twice in N.T., here and strkjv@Luke:10:40| in Martha's plea for Mary's help. Here beautifully Paul pictures the Holy Spirit taking hold at our side at the very time of our weakness (associative instrumental case) and before too late. {How to pray} (\to ti proseux“metha\). Articular clause object of \oidamen\ (we know) and indirect question with the deliberative aorist middle subjunctive \proseux“metha\, retained in the indirect question. {As we ought} (\katho dei\). "As it is necessary." How true this is of all of us in our praying. {Maketh intercession} (\huperentugchanei\). Present active indicative of late double compound, found only here and in later ecclesiastical writers, but \entugchan“\ occurs in verse 27| (a common verb). It is a picturesque word of rescue by one who "happens on" (\entugchanei\) one who is in trouble and "in his behalf" (\huper\) pleads "with unuttered groanings" (instrumental case) or with "sighs that baffle words" (Denney). This is work of our Helper, the Spirit himself.

rwp@Romans:9:21 @{Or hath not the potter a right over the clay?} (\ˆ ouk echei exousian ho kerameus tou pˆlou?\). This question, expecting an affirmative answer, is Paul's reply to the previous one, "Why didst thou make me thus?" \Pˆlos\, old word for clay, is mud or wet clay in strkjv@John:9:6,11,14f|. The old word for potter (\kerameus\) in N.T. only here and strkjv@Matthew:27:7,10|. {Lump} (\phuramatos\). Late word from \phura“\, to mix (clay, dough, etc.). {One part} (\ho men\) {--another} (\ho de\). Regular idiom for contrast (\men--de\) with the old demonstrative \ho\ (this), "this vessel (\skeuos\, old word as in strkjv@Mark:11:16|) for honour, that for dishonour." Paul thus claims clearly God's sovereign right (\exousian\, power, right, authority, from \exesti\) to use men (already sinners) for his own purpose.

rwp@Romans:10:21 @{All the day long} (\holˆn tˆn hˆmeran\). Accusative of extent of time. He quotes strkjv@Isaiah:65:2|. {Did I spread out} (\exepetasa\). First aorist active indicative of \ekpetannumi\, old verb, to stretch out, bold metaphor, only here in N.T. {Unto a disobedient and a gainsaying people} (\pros laon apeithounta kai antilegonta\). "Unto a people disobeying and talking back." The two things usually go together. Contrary and contradictory (Luke:13:34f.|).

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

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