OT-HISTORY.filter - rwp org:

rwp@1Corinthians:12:17 @{If the whole body were an eye} (\ei holon to sma ophthalmos\). The eye is the most wonderful organ and supremely useful (Numbers:10:31|), the very light of the body (Luke:11:34|). And yet how grotesque it would be if there were nothing else but a great round rolling eye! A big "I" surely! {The smelling} (\h osphrsis\). Old word from \osphrainomai\, to smell. Here alone in N.T.

rwp@1Corinthians:12:21 @{Cannot say} (\ou dunatai eipein\). And be truthful. The superior organs need the inferior ones (the eye, the hand, the head, the feet).

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

rwp@1Corinthians:12:24 @{Tempered the body together} (\sunekerasen to sma\). First aorist active indicative of \sunkerannumi\, to mix together, old word, but in N.T. only here and strkjv@Hebrews:4:2|. Plato used this very word of the way God compounded (\sunekerasato\) the various elements of the body in creating soul and body. Paul rejects the idea of the later Gnostics that matter is evil and the physical organs degrading. He gives a noble picture of the body with its wonderful organs planned to be the temple of God's Spirit (6:19|) in opposition to the Epicurean sensualists in Corinth. {To that part which lacked} (\ti husteroumeni\). It is a true instinct that gives superior honour to the unseen organs of life.

rwp@1Corinthians:12:25 @{That there should be no schism} (\hina m i schisma\). Purpose of God in his plan for the body. Trouble in one organ affects the whole body. A headache may be due to trouble elsewhere and usually is. {Have the same care} (\to auto merimnsin\). The very verb \merimna\ used by Jesus of our anxiety (Matthew:6:27,31|). Paul here personifies the parts of the body as if each one is anxious for the others. The modern knowledge of the billions of cells in the body co-working for the whole confirms Paul's argument.

rwp@1Corinthians:14:32 @{The spirits of the prophets are subject to the prophets} (\pneumata prophtn prophtais hupotassetai\). A principle that some had forgotten.

rwp@2Thessalonians:3:17 @{Of me Paul with mine own hand} (\ti emi cheiri Paulou\). Instrumental case \cheiri\. Note genitive \Paulou\ in apposition with possessive idea in the possessive pronoun \emi\. Paul had dictated the letter, but now wrote the salutation in his hand. {The token in every epistle} (\smeion en pasi epistoli\). Mark (verse 14|) and proof of the genuineness of each epistle, Paul's signature. Already there were spurious forgeries (2Thessalonians:2:2|). Thus each church was enabled to know that Paul wrote the letter. If only the autograph copy could be found!

rwp@2Timothy:3:2 @{Lovers of self} (\philautoi\). Old compound adjective (\philos, autos\), here only in N.T. {Lovers of money} (\philarguroi\). Old compound adjective, in N.T. only here and strkjv@Luke:16:14|. See strkjv@1Timothy:6:10|. {Boastful} (\alazones\). Old word for empty pretender, in N.T. only here and strkjv@Romans:1:30|. {Haughty} (\huperphanoi\). See also strkjv@Romans:1:30| for this old word. {Railers} (\blasphmoi\). See strkjv@1Timothy:1:13|. {Disobedient to parents} (\goneusin apeitheis\). See strkjv@Romans:1:30|. {Unthankful} (\acharistoi\). Old word, in N.T. only here and strkjv@Luke:6:35|. {Unholy} (\anosioi\). See strkjv@1Timothy:1:9|. {Without natural affection} (\astorgoi\). See strkjv@Romans:1:31|.

rwp@Info_Acts @ LUKE THE AUTHOR It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes (_The Acts of the Apostles_, English Translation by Rev. J. R. Wilkinson, 1909; _The Date of the Acts and the Synoptic Gospels_, English Translation by Rev. J. R. Wilkinson, 1911). Ramsay's view may be found in Chapter I of _St. Paul the Traveller and the Roman Citizen_, Chapter XII of _Pauline and Other Studies_. A good summary of the matter appears in Part V of _The Synoptic Gospels and the Book of Acts_ by Dr. D. A. Hayes, in Robertson's _Luke the Historian in the Light of Research_, and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of _The Acts of the Apostles_, Vol. II of _The Beginnings of Christianity_, edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: _The Case for the Tradition_ by C. W. Emmet, _The Case against the Tradition_ by H. Windisch. _The Internal Evidence of Acts_ is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys _The Tradition_ (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, _The Making of Luke--Acts_ (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a _Tendenz_ writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

rwp@Acts:1:8 @{Power} (\dunamin\). Not the "power" about which they were concerned (political organization and equipments for empire on the order of Rome). Their very question was ample proof of their need of this new "power" (\dunamin\), to enable them (from \dunamai\, to be able), to grapple with the spread of the gospel in the world. {When the Holy Ghost is come upon you} (\epelthontos tou hagiou pneumatos eph' humas\). Genitive absolute and is simultaneous in time with the preceding verb "shall receive" (\lmpsesthe\). The Holy Spirit will give them the "power" as he comes upon them. This is the baptism of the Holy Spirit referred to in verse 5|. {My witnesses} (\mou martures\). Correct text. "Royal words of magnificent and Divine assurance" (Furneaux). Our word martyrs is this word \martures\. In strkjv@Luke:24:48| Jesus calls the disciples "witnesses to these things" (\martures toutn\, objective genitive). In strkjv@Acts:1:22| an apostle has to be a "witness to the Resurrection" of Christ and in strkjv@10:39| to the life and work of Jesus. Hence there could be no "apostles" in this sense after the first generation. But here the apostles are called "my witnesses." "His by a direct personal relationship" (Knowling). The expanding sphere of their witness when the Holy Spirit comes upon them is "unto the uttermost part of the earth" (\hes eschatou ts gs\). Once they had been commanded to avoid Samaria (Matthew:10:5|), but now it is included in the world program as already outlined on the mountain in Galilee (Matthew:28:19; strkjv@Mark:16:15|). Jesus is on Olivet as he points to Jerusalem, Judea, Samaria, the uttermost (last, \eschatou\) part of the earth. The program still beckons us on to world conquest for Christ. "The Acts themselves form the best commentary on these words, and the words themselves might be given as the best summary of the Acts" (Page). The events follow this outline (Jerusalem till the end of chapter 7, with the martyrdom of Stephen, the scattering of the saints through Judea and Samaria in chapter 8, the conversion of Saul, chapter 9, the spread of the gospel to Romans in Caesarea by Peter (chapter 10), to Greeks in Antioch (chapter 11), finally Paul's world tours and arrest and arrival in Rome (chapters 11 to 28).

rwp@Acts:2:38 @{Repent ye} (\metanosate\). 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 baptistht hekastos hmn\). 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 ti onomati Isou 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 ti onomati\ with \baptiz\ since \eis\ and \en\ are really the same word in origin. In strkjv@Acts:10:48| \en ti onomati Isou 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 prophtou\ (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 tn hamartin hmn\). 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 hmn\ (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 prophtou, dikaiou, mathtou\ 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 krugma Ina\). 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} (\tn drean tou hagiou pneumatos\). The gift consists (Acts:8:17|) in the Holy Spirit (genitive of identification).

rwp@Acts:7:40 @{Gods which shall go before us} (\theous hoi proporeusontai hmn\). strkjv@Exodus:32:1|. As guides and protectors, perhaps with some allusion to the pillar of fire and of cloud that had gone before them (Exodus:13:21|). The future indicative here with \hoi\ (relative) expresses purpose. {Ye wot not} (\ouk oidamen\). We do not know. How quickly they had forgotten both God and Moses while Moses was absent in the mount with God. {Become of him} (\egeneto auti\). Happened to him. "This" (\houtos\) here is a contemptuous allusion to Moses by the people.

rwp@Acts:8:3 @{Laid waste} (\elumaineto\). Imperfect middle of \lumainomai\, old verb (from \lum\, injury), to dishonour, defile, devastate, ruin. Only here in the N.T. Like the laying waste of a vineyard by a wild boar (Psalms:79:13|). Picturesque description of the havoc carried on by Saul now the leader in the persecution. He is victor over Stephen now who had probably worsted him in debate in the Cilician synagogue in Jerusalem. {Into every house} (\kata tous oikous\). But Luke terms it "the church" (\tn ekklsian\). Plainly not just an "assembly," but an organized body that was still "the church" when scattered in their own homes, "an unassembled assembly" according to the etymology. Words do not remain by the etymology, but travel on with usage. {Haling} (\surn\). Literally, dragging forcibly (=hauling). Present active participle of \sur\, old verb. {Men and women} (\andras kai gunaikas\). A new feature of the persecution that includes the women. They met it bravely as through all the ages since (cf. strkjv@9:2; strkjv@22:4|). This fact will be a bitter memory for Paul always. {Committed} (\paredidou\). Imperfect active of \paradidmi\, old verb, kept on handing them over to prison.

rwp@Acts:8:22 @{Wickedness} (\kakias\). Only here in Luke's writings, though old word and in LXX (cf. strkjv@1Peter:2:1,16|). {If perhaps} (\ei ara\). _Si forte_. This idiom, though with the future indicative and so a condition of the first class (determined as fulfilled), yet minimizes the chance of forgiveness as in strkjv@Mark:11:13|. Peter may have thought that his sin was close to the unpardonable sin (Matthew:12:31|), but he does not close the door of hope. {The thought} (\h epinoia\). Old Greek word from \epinoe\, to think upon, and so purpose. Only here in the N.T.

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

rwp@Acts:10:29 @{Without gainsaying} (\anantirrhts\). \A\ privative with compound adverb from \anti\ (back, in return, against) and verbal \rhtos\ (from \errhthn\, to speak). Late and rare and here only in the N.T., but the adjective in strkjv@19:36|. Without answering back. That is true after the Holy Spirit expressly told Peter to go with the messengers of Cornelius (10:19-23|). Peter's objections were made to the Lord in the vision which he did not understand. But that vision prepared him for this great step which he had now taken. He had stepped over the line of Jewish custom. {With what intent} (\tini logi\). More exactly, "for what reason" as in Plato, _Gorgias_ 512 C.

rwp@Acts:13:1 @{In the church that was there} (\kata tn ousan ekklsian\). Possibly distributed throughout the church (note "in the church" strkjv@11:26|). Now a strong organization there. Luke here begins the second part of Acts with Antioch as the centre of operations, no longer Jerusalem. Paul is now the central figure instead of Peter. Jerusalem had hesitated too long to carry out the command of Jesus to take the gospel to the whole world. That glory will now belong to Antioch. {Prophets and teachers} (\prophtai kai didaskaloi\). All prophets were teachers, but not all teachers were prophets who were for-speakers of God, sometimes fore-speakers like Agabus in strkjv@11:28|. The double use of \te\ here makes three prophets (Barnabas, Symeon, Lucius) and two teachers (Manaen and Saul). Barnabas heads the list (11:22|) and Saul comes last. Symeon Niger may be the Simon of Cyrene who carried the Saviour's cross. Lucius of Cyrene was probably one of the original evangelists (11:20|). The name is one of the forms of Luke, but it is certainly not Luke the Physician. Manaen shows how the gospel was reaching some of the higher classes (home of Herod Antipas). {Foster-brother} (\suntrophos\). Old word for nourished with or brought up with one _collactaneus_ (Vulgate). These are clearly the outstanding men in the great Greek church in Antioch.

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

rwp@Acts:14:20 @{Stood round about him} (\kuklsantn auton\). Genitive absolute with first aorist active participle of \kuklo\, old verb from \kuklos\ (circle, cycle) to make a circle round, to encircle. The would-be murderers left and a group of disciples gathered round to see if Paul was dead or alive and, if dead, to bury him. In that group Timothy may very well have been along with Eunice and Barnabas. Timothy, a lad of about fifteen, would not soon forget that solemn scene (2Timothy:3:11|). But Paul suddenly (apparently a miraculous recovery) rose up (\anastas\) and entered the city to the surprise and joy of the disciples who were willing to brave persecution with Paul. {With Barnabas} (\sun ti Barnabi\). With the assistance of Barnabas. It was plainly unwise to continue in Lystra so that they set out on the next day (\ti epaurion\, ten times in Acts), shaken and bruised as Paul was. Derbe was some forty miles distant, near the pass to the Cilician Gates.

rwp@Acts:14:23 @{And when they had appointed for them elders in every church} (\cheirotonsantes de autois kat' ekklsian presbuterous\). They needed also some form of organization, though already churches. Note distributive use of \kata\ with \ekklsian\ (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 (\katastsomen\) 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 nstein\). 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 ti kurii\). Second aorist middle indicative of \paratithmi\. Old and solemn word, to entrust, to deposit as in a bank (1Timothy:1:18; strkjv@2Timothy:2:2|). Cf. \parathk\ 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:16:13 @{By a river side} (\para potamon\). The little river Gangites (or Gargites) was one mile west of the town. Philippi as a military outpost had few Jews. There was evidently no synagogue inside the city, but "without the gates" (\ex ts puls\) they had noticed an enclosure "where we supposed" (\hou enomizomen\, correct text, imperfect active), probably as they came into the city, "was a place of prayer" (\proscuchn einai\). Infinitive with accusative of general reference in indirect discourse. \Proseuch\ is common in the LXX and the N.T. for the act of prayer as in strkjv@Acts:2:42| then for a place of prayer either a synagogue (III Macc. strkjv@7:20) or more often an open air enclosure near the sea or a river where there was water for ceremonial ablutions. The word occurs also in heathen writers for a place of prayer (Schurer, _Jewish People_, Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann (_Bible Studies_, p. 222) quotes an Egyptian inscription of the third century B.C. with this sense of the word and one from Panticapaeum on the Black Sea of the first century A.D. (_Light from the Ancient East_, p. 102). Juvenal (III. 296) has a sneering reference to the Jewish \proseucha\. Josephus (_Ant_. XIV. 10, 23) quotes a decree of Halicarnassus which allowed the Jews "to make their prayers (\proseuchas\) on the seashore according to the custom of their fathers." There was a synagogue in Thessalonica, but apparently none in Amphipolis and Apollonia (Acts:17:1|). The rule of the rabbis required ten men to constitute a synagogue, but here were gathered only a group of women at the hour of prayer. In pioneer days in this country it was a common thing to preach under bush arbours in the open air. John Wesley and George Whitfield were great open air preachers. Paul did not have an inspiring beginning for his work in Europe, but he took hold where he could. The conjecture was correct. It was a place of prayer, but only a bunch of women had come together (\tais sunelthousais gunaixin\), excuse enough for not preaching to some preachers, but not to Paul and his party. The "man of Macedonia" turned out to be a group of women (Furneaux). Macedonian inscriptions show greater freedom for women in Macedonia than elsewhere at this time and confirm Luke's story of the activities of women in Philippi, Thessalonica, Berea. {We sat down and spake} (\kathisantes elaloumen\). Having taken our seats (aorist active participle of \kathiz\) we began to speak or preach (inchoative imperfect of \lale\, often used for preaching). Sitting was the Jewish attitude for public speaking. It was not mere conversation, but more likely conversational preaching of an historical and expository character. Luke's use of the first person plural implies that each of the four (Paul, Silas, Timothy, Luke) preached in turn, with Paul as chief speaker.

rwp@Acts:16:21 @{Customs which it is not lawful for us to receive, or to observe, being Romans} (\eth ha ouk estin hmin paradechesthai oude poiein Rmaiois ousin\). Note the sharp contrast between "being Jews" in verse 20| and "being Romans" here. This pose of patriotism is all sound and fury. It is love of money that moves these "masters" far more than zeal for Rome. As Roman citizens in a colony they make full use of all their rights of protest. Judaism was a _religio licita_ in the Roman empire, only they were not allowed to make proselytes of the Romans themselves. No Roman magistrate would pass on abstract theological questions (18:15|), but only if a breach of the peace was made (\ektarassousin hmn tn polin\) or the formation of secret sects and organizations. Evidently both of these last points are involved by the charges of "unlawful customs" by the masters who are silent about their real ground of grievance against Paul and Silas. \Ethos\ (kin to \thos\, strkjv@1Corinthians:15:33|) is from \eth\, to be accustomed or used to a thing. The Romans granted toleration to conquered nations to follow their religious customs provided they did not try to win the Romans. But the Jews had made great headway to favour (the God-fearers) with increasing hatred also. Emperor worship had in store grave peril for both Jews and Christians. The Romans will care more for this than for the old gods and goddesses. It will combine patriotism and piety.

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} (\chris 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:12:5 @{Ye have forgotten} (\eklelsthe\). Perfect middle indicative of \eklanthan\, to cause to forget, old verb, here only in the N.T. with genitive case as usual. {Reasoneth with you} (\humin dialegetai\). Present middle indicative of \dialegomai\, old verb to ponder different (\dia-\) things, to converse, with dative. Cf. strkjv@Acts:19:8f|. The quotation is from strkjv@Proverbs:3:11f|. {Regard not lightly} (\m oligrei\). Prohibition with \m\ and the present active imperative of \oligre\, old verb from \oligros\ and this from \oligos\ (little) and \hra\ (hour), old verb, here only in N.T. {Chastening} (\paideias\). Old word from \paideu\, to train a child (\pais\), instruction (2Timothy:3:16|), which naturally includes correction and punishment as here. See also strkjv@Ephesians:6:4|. {Nor faint} (\mde ekluou\). Prohibition with \m\ and present passive imperative of \eklu\ (see verse 3|).

rwp@Hebrews:12:23 @{To the general assembly} (\pangurei\). Old word (from \pas\ and \aguris, ageir\). Here only in N.T. \Panguriz\ occurs in strkjv@Isaiah:66:10| for keeping a festal holiday. Possibly to be connected with \aggeln\, though not certain. {Church of the firstborn} (\ekklsii prtotokn\). Probably an additional item besides the angelic host as the people of Israel are called firstborn (Exodus:4:22|). The word \ekklsia\ 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} (\apogegrammenn 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} (\kriti thei pantn\). All these chief substantives in the dative case. People should not forget that God is the Judge of all men. {Made perfect} (\teteleimenn\). Perfect passive participle of \teleio\, perfected at last (11:40|).

rwp@Hebrews:13:16 @{To do good} (\ts eupoiias\). Genitive case. Late compound from \eupoios\ (\eupoie\), common in Epictetus, but here only in N.T., a doing good. {To communicate} (\koinnias\). Genitive case. See strkjv@2Corinthians:9:13| for use for contribution, beneficence. Moffatt notes that the three great definitions of worship and religious service in the N.T. (here, strkjv@Romans:12:1f.; strkjv@James:1:27|) are all inward and ethical. {Forget not} (\m epilanthanesthe\). Prohibition with \m\ and the present middle imperative of \epilanthan\ (6:10; strkjv@13:2|). Here with the genitive case. {Is well pleased} (\euaresteitai\). Present passive indicative of \euareste\ (Hebrews:11:5|). With the associative instrumental case \thusiais\ (sacrifices).

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

rwp@John:7:32 @{The Pharisees} (\hoi Pharisaioi\). This group of the Jewish rulers (7:11,15,25f.|) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew:16:6|) and they join here (\hoi archiereis\, the chief priests being Sadducees) in determining to silence Jesus by bringing him before the Sanhedrin. They had heard the whispered talk about Jesus before he arrived (7:12f.|) and still more now. {Heard the multitude murmuring} (\kousan tou ochlou gogguzontos\). First aorist active indicative of \akou\ with the genitive case and the descriptive participle of the vivid onomatopoetic verb \gogguz\ (verse 12|) now grown louder like the hum of bees. It was the defence of Jesus by a portion of the crowd (7:31|) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see strkjv@7:45; strkjv@11:47,57; strkjv@Matthew:21:45; strkjv@27:62|, the organized court) to send "officers" (\hupretas\) "to take him" (\hina piassin auton\, final clause with \hina\ and first aorist active subjunctive of \piaz\ for which verb see verse 30|). For \hupretas\ (temple police here) see verse 45; strkjv@18:3,12,22; strkjv@19:6; strkjv@Acts:5:22,26|. For the word see strkjv@Matthew:5:25; strkjv@Luke:1:2|, "an under rower" (\hupo, erets\), any assistant.

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 moicheii kateilemmenn\). 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} (\stsantes autn en mesi\). First aorist active (transitive) participle of \histmi\. Here all could see her and what Jesus did with such a case. They knew his proneness to forgive sinners.

rwp@John:14:1 @{Let not your heart be troubled} (\m tarassesth humn h kardia\). Not here the physical organ of life (Luke:21:34|), but the seat of spiritual life (\pneuma, psuch\), the centre of feeling and faith (Romans:10:10|), "the focus of the religious life" (Vincent) as in strkjv@Matthew:22:37|. See these words repeated in strkjv@14:27|. Jesus knew what it was to have a "troubled" heart (11:33; strkjv@13:31|) where \tarass\ is used of him. Plainly the hearts of the disciples were tossed like waves in the wind by the words of Jesus in strkjv@13:38|. {Ye believe... believe also} (\pisteuete... kai pisteuete\). Songs:translated as present active indicative plural second person and present active imperative of \pisteu\. The form is the same. Both may be indicative (ye believe... and ye believe), both may be imperative (believe... and believe or believe also), the first may be indicative (ye believe) and the second imperative (believe also), the first may be imperative (keep on believing) and the second indicative (and ye do believe, this less likely). Probably both are imperatives (Mark:11:22|), "keep on believing in God and in me."

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

rwp@John:18:36 @{My kingdom} (\h basileia h em\). Christ claims to be king to Pilate, but of a peculiar kingdom. For "world" (\kosmou\) see strkjv@17:13-18|. {My servants} (\hoi hupretai hoi emoi\). For the word see verse 3| where it means the temple police or guards (literally, under-rowers). In the LXX always (Proverbs:14:35; strkjv@Isaiah:32:5; strkjv@Daniel:3:46|) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Matthew:26:56|). {Would fight} (\gnizonto an\). Imperfect middle of \agnizomai\ common verb (only here in John, but see strkjv@1Corinthians:9:25|) from \agn\ (contest) with \an\, a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus. {That I should not be delivered} (\hina m paradoth\). Negative final clause with \hina m\ and first aorist passive subjunctive of \paradidmi\ (see verses 28,36|). Jesus expects Pilate to surrender to the Jews. {But now} (\nun de\). In contrast to the condition already stated as in strkjv@8:40; strkjv@9:41; strkjv@15:22,24|.

rwp@John:20:9 @{For} (\gar\). Explanatory use of \gar\. {The Scripture} (\tn graphn\). Probably strkjv@Psalms:16:10|. Jesus had repeatedly foretold his resurrection, but that was all forgotten in the great sorrow on their hearts. Only the chief priests and Pharisees recalled the words of Jesus (Matthew:27:62ff.|). {Must} (\dei\). For this use of \dei\ concerning Christ's death and resurrection see strkjv@Mark:8:31; strkjv@Matthew:26:54; strkjv@Luke:9:22; strkjv@17:25; strkjv@22:37; strkjv@24:7,26,44; strkjv@John:3:14; strkjv@12:34; strkjv@Acts:1:16|. Jesus had put emphasis on both the fact and the necessity of his resurrection which the disciples slowly perceived.

rwp@John:20:23 @{Whosesoever sins ye forgive} (\an tinn aphte tas hamartias\). "If the sins of any ye forgive" (\aphte\, second aorist active subjunctive with \an\ in the sense of \ean\), a condition of the third class. Precisely so with "retain" (\kratte\, present active subjunctive of \krate\). {They are forgiven} (\aphentai\). Perfect passive indicative of \aphimi\, Doric perfect for \apheintai\. {Are retained} (\kekratntai\). Perfect passive indicative of \krate\. The power to forgive sin belongs only to God, but Jesus claimed to have this power and right (Mark:2:5-7|). What he commits to the disciples and to us is the power and privilege of giving assurance of the forgiveness of sins by God by correctly announcing the terms of forgiveness. There is no proof that he actually transferred to the apostles or their successors the power in and of themselves to forgive sins. In strkjv@Matthew:16:19; strkjv@18:18| we have a similar use of the rabbinical metaphor of binding and loosing by proclaiming and teaching. Jesus put into the hands of Peter and of all believers the keys of the Kingdom which we should use to open the door for those who wish to enter. This glorious promise applies to all believers who will tell the story of Christ's love for men.

rwp@Luke:2:10 @{I bring you good tidings of great joy} (\euaggelizomai hmin charan megaln\). Wycliff, "I evangelize to you a great joy." The active verb \euaggeliz\ occurs only in late Greek writers, LXX, a few papyri examples, and the N.T. The middle (deponent) appears from Aristophanes on. Luke and Paul employ both substantive \euaggelion\ and verb \euaggeliz\ very frequently. It is to Paul's influence that we owe their frequency and popularity in the language of Christendom (George Milligan, _The Epistles to the Thessalonians_, p. 143). The other Gospels do not have the verb save strkjv@Matthew:11:5| and that in a quotation (Isaiah:61:1|).

rwp@Luke:2:19 @{Kept} (\sunetrei\). Imperfect active. She kept on keeping together (\sun-\) all these things. They were meat and drink to her. She was not astonished, but filled with holy awe. The verb occurs from Aristotle on. She could not forget. But did not Mary keep also a Baby Book? And may not Luke have seen it? {Pondering} (\sunballousa\). An old Greek word. Placing together for comparison. Mary would go over each detail in the words of Gabriel and of the shepherds and compare the sayings with the facts so far developed and brood over it all with a mother's high hopes and joy.

rwp@Luke:4:21 @{And he began to say} (\rxato de legein\). Aorist ingressive active indicative and present infinitive. He began speaking. The moment of hushed expectancy was passed. These may or may not be the first words uttered here by Jesus. Often the first sentence is the crucial one in winning an audience. Certainly this is an arresting opening sentence. {Hath been fulfilled} (\peplrtai\). Perfect passive indicative, {stands fulfilled}. "Today this scripture (Isaiah:61:1,2|, just read) stands fulfilled in your ears." It was a most amazing statement and the people of Nazareth were quick to see the Messianic claim involved. Jesus could only mean that the real year of Jubilee had come, that the Messianic prophecy of Isaiah had come true today, and that in him they saw the Messiah of prophecy. There are critics today who deny that Jesus claimed to be the Messiah. To be able to do that, they must reject the Gospel of John and all such passages as this one. And it is no apocalyptic eschatological Messiah whom Jesus here sets forth, but the one who forgives sin and binds up the broken-hearted. The words were too good to be true and to be spoken here at Nazareth by one of their own townsmen!

rwp@Luke:5:17 @{That} (\kai\). Use of \kai\ = \hoti\ (that) like the Hebrew _wav_, though found in Greek also. {He} (\autos\). Luke sometimes has \autos\ in the nominative as unemphatic "he" as here, not "he himself." {Was teaching} (\n didaskn\). Periphrastic imperfect again like our English idiom. {Were sitting by} (\san kathmenoi\). Periphrastic imperfect again. There is no "by" in the Greek. {Doctors of the law} (\nomodidaskaloi\). A compound word formed after analogy of \hierodidaskalos\, but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and strkjv@Acts:5:34; strkjv@1Timothy:1:7|. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word "doctor" is Latin for "teacher." These "teachers of the law" are called elsewhere in the Gospels "scribes" (\grammateis\) as in Matthew and Mark (see on ¯Matthew:5:20; strkjv@23:34|) and strkjv@Luke:5:21; strkjv@19:47; strkjv@21:1; strkjv@22:2|. Luke also employs \nomikos\ (one skilled in the law, \nomos\) as in strkjv@10:25|. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see on ¯Matthew:3:7,20|. Luke will often speak of the Pharisees hereafter. Not all the "Pharisees" were "teachers of the law" so that both terms often occur together as in verse 21| where Luke has separate articles (\hoi grammateis kai hoi Pharisaioi\), distinguishing between them, though one article may occur as in strkjv@Matthew:5:20| or no article as here in verse 17|. Luke alone mentions the presence here of these Pharisees and doctors of the law "which were come" (\hoi san elluthotes\, periphrastic past perfect active, {had come}). {Out of every village of Galilee and Judea and Jerusalem} (\ek pass kms ts Galilaias kai Ioudaias kai Ierousalm\). Edersheim (_Jewish Social Life_) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use "every village." But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that strkjv@John:4:1-4| shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in strkjv@Matthew:23|. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life. {The power of the Lord was with him to heal} (\dunamis Kuriou n eis to isthai auton\). Songs:the best texts. It is neat Greek, but awkward English: "Then was the power of the Lord for the healing as to him (Jesus)." Here \Kuriou\ refers to Jehovah. {Dunamis} (dynamite) is one of the common words for "miracles" (\dunameis\). What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion.

rwp@Luke:5:20 @{Their faith} (\tn pistin autn\). In all three Gospels. {Man} (\anthrpe\). Mark and Matthew have "child" or "Son" (\teknon\). Are forgiven (\aphentai\). This Doric form of the perfect passive indicative is for the Attic \apheintai\. It appears also in strkjv@Luke:5:23; strkjv@7:47,48; strkjv@John:20:23; strkjv@1John:2:12|. strkjv@Mark:2:6; strkjv@Matthew:9:2| have the present passive \aphientai\. Possibly this man's malady was due to his sin as is sometimes true (John:5:14|). The man had faith along with that of the four, but he was still a paralytic when Jesus forgave his sins.

rwp@Matthew:10:39 @{Shall lose it} (\apolesei autn\). This paradox appears in four forms according to Allen (I) strkjv@Matthew:10:39| (2) strkjv@Mark:8:35; strkjv@Matthew:16:25; strkjv@Luke:9:24| (3) strkjv@Luke:17:33| (4) strkjv@John:12:25|. _The Wisdom of Sirach_ (Hebrew text) in strkjv@51:26 has: "He that giveth his life findeth her (wisdom)." It is one of the profound sayings of Christ that he repeated many times. Plato (_Gorgias_ 512) has language somewhat similar though not so sharply put. The article and aorist participles here (\ho heurn, ho apolesas\) are timeless in themselves just like \ho dechomenos\ in verses 40| and 41|.

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

rwp@Matthew:13:35 @{I will utter} (\ereuxomai\). To cast forth like a river, to gurgle, to disgorge, the passion of a prophet. From strkjv@Psalms:19:2; strkjv@78:2|. The Psalmist claims to be able to utter "things hidden from the foundation of the world" and Matthew applies this language to the words of Jesus. Certain it is that the life and teaching of Jesus throw a flood of light on the purposes of God long kept hidden (\kekrummena\).

rwp@Matthew:15:16 @{Are ye also even yet without understanding?} (\Akmn kai hmeis asunetoi este\). \Akmn\ is an adverbial accusative (classic \aichm\, point (of a weapon)=\akmn chronou\ at this point of time, just now=\eti\. It occurs in papyri and inscriptions, though condemned by the old grammarians. "In spite of all my teaching, are ye also like the Pharisees without spiritual insight and grasp?" One must never forget that the disciples lived in a Pharisaic environment. Their religious world-outlook was Pharisaic. They were lacking in spiritual intelligence or sense, "totally ignorant" (Moffatt).

rwp@Matthew:15:33 @{And the disciples say to him} (\kai legousin auti hoi mathtai\). It seems strange that they should so soon have forgotten the feeding of the five thousand (Matthew:14:13-21|), but they did. Soon Jesus will remind them of both these demonstrations of his power (16:9,10|). They forgot both of them, not just one. Some scholars scout the idea of two miracles so similar as the feeding of the five thousand and the four thousand, though both are narrated in detail by both Mark and Matthew and both are later mentioned by Jesus. Jesus repeated his sayings and wrought multitudes of healings. There is no reason in itself why Jesus should not on occasion repeat a nature miracle like this elsewhere. He is in the region of Decapolis, not in the country of Philip (\Trachonitis\).

rwp@Matthew:16:5 @{Came} (\elthontes\). Probably= "went" as in strkjv@Luke:15:20| (\ire\, not \venire\). Songs:in strkjv@Mark:8:13| \aplthen\. {Forgot} (\epelathonto\). Perhaps in the hurry to leave Galilee, probably in the same boat by which they came across from Decapolis.

rwp@Matthew:16:18 @{I will build my church} (\oikodoms mou tn ekklsian\). It is the figure of a building and he uses the word \ekklsian\ which occurs in the New Testament usually of a local organization, but sometimes in a more general sense. What is the sense here in which Jesus uses it? The word originally meant "assembly" (Acts:19:39|), but it came to be applied to an "unassembled assembly" as in strkjv@Acts:8:3| for the Christians persecuted by Saul from house to house. "And the name for the new Israel, \ekklsia\, in His mouth is not an anachronism. It is an old familiar name for the congregation of Israel found in Deut. (Deuteronomy:18:26; strkjv@23:2|) and Psalms (Psalms:22:36|), both books well known to Jesus" (Bruce). It is interesting to observe that in strkjv@Psalms:89| most of the important words employed by Jesus on this occasion occur in the LXX text. Songs:\oikodoms\ in strkjv@Psalms:89:5|; \ekklsia\ in strkjv@Psalms:89:6|; \katischu\ in strkjv@Psalms:89:22|; \Christos\ in strkjv@Psalms:89:39,52|; \hids\ in strkjv@Psalms:89:49| (\ek cheiros hidou\). If one is puzzled over the use of "building" with the word \ekklsia\ it will be helpful to turn to strkjv@1Peter:2:5|. Peter, the very one to whom Jesus is here speaking, writing to the Christians in the five Roman provinces in Asia (1Peter:1:1|), says: "You are built a spiritual house" (\oikodomeisthe oikos pneumatikos\). It is difficult to resist the impression that Peter recalls the words of Jesus to him on this memorable occasion. Further on (1Peter:2:9|) he speaks of them as an elect race, a royal priesthood, a holy nation, showing beyond controversy that Peter's use of building a spiritual house is general, not local. This is undoubtedly the picture in the mind of Christ here in strkjv@16:18|. It is a great spiritual house, Christ's Israel, not the Jewish nation, which he describes. What is the rock on which Christ will build his vast temple? Not on Peter alone or mainly or primarily. Peter by his confession was furnished with the illustration for the rock on which His church will rest. It is the same kind of faith that Peter has just confessed. The perpetuity of this church general is guaranteed.

rwp@Revelation:18:14 @{The fruits} (\h opra\). The ripe autumn fruit (Jeremiah:40:10,12|). Here only in N.T. Of uncertain etymology (possibly \opos\, sap, \hra\, hour, time for juicy sap). See strkjv@Jude:1:12| for \dendra phthinoprinos\ (autumn trees). {Which thy soul lusteth after} (\sou ts epithumias ts psuchs\). "Of the lusting of thy soul." {Are gone from thee} (\aplthen apo sou\). Prophetic aorist active indicative of \aperchomai\ with repetition of \apo\. {All things that were dainty and sumptuous} (\panta ta lipara kai ta lampra\). "All the dainty and the gorgeous things." \Liparos\ is from \lipos\ (grease) and so fat, about food (here only in N.T.), while \lampros\ is bright and shining (James:2:2f.|), about clothing. {Are perished from thee} (\apleto apo sou\). Prophetic second aorist middle indicative of \apollumi\ (intransitive). {Shall find them no more at all} (\ouketi ou m auta heursousin\). Doubled double negative with future active, as emphatic a negation as the Greek can make.

rwp@Revelation:19:15 @{A sharp sword} (\romphaia oxeia\). As in strkjv@1:16; strkjv@2:12,15|. {That he should smite} (\hina pataxi\). Purpose clause with \hina\ and the first aorist active subjunctive of \patass\, old verb already in strkjv@11:6| and like strkjv@Isaiah:11:4|, a figure here for forensic and judicial condemnation. {And he shall rule them} (\kai autos poimanei\). Emphatic use of \autos\ twice (he himself). Future active of \poimain\, to shepherd as in strkjv@2:27; strkjv@12:5| "with a rod of iron" (\en rabdi sidri\) as there. See strkjv@1Peter:2:25; strkjv@Hebrews:13:20| for Christ as Shepherd. {And he treadeth} (\kai autos patei\). Change to present tense of \pate\, to tread (here transitive), with solemn repetition of \kai autos\. {The winepress of the fierceness of the wrath of Almighty God} (\tn lnon tou oinou tou thumou ts orgs tou theou tou pantokratoros\). Literally, "the winepress of the wine of the wrath of the anger of God the Almighty" (four genitives dependent on one another and on \lnon\). These images are here combined from strkjv@14:8,10,19f.; strkjv@16:19|. The fact is already in strkjv@19:13| after strkjv@Isaiah:63:1ff|.

rwp@Revelation:21:16 @{Lieth foursquare} (\tetragnos keitai\). Present middle indicative of \keimai\. The predicate adjective is from \tetra\ (Aeolic for \tessares\ four) and \gnos\ (\gnia\ corner, strkjv@Matthew:6:5|) here only in N.T. As in strkjv@Ezekiel:48:16,20|. It is a tetragon or quadrilateral quadrangle (21:12f.|). {The length thereof is as great as the breadth} (\to mkos auts hoson to platos\). It is rectangular, both walls and city within. Babylon, according to Herodotus, was a square, each side being 120 stadia. Diodorus Siculus says that Nineveh was also foursquare. {With the reed} (\ti kalami\). Instrumental case (cf. verse 15| for \kalamos\) and for \metre\ (aorist active indicative here) {Twelve thousand furlongs} (\epi stadin ddeka chiliadn\). This use of the genitive \stadin\ with \epi\ is probably correct (reading of Aleph P), though A Q have \stadious\ (more usual, but confusing here with \chiliadn\). Thucydides and Xenophon use \epi\ with the genitive in a like idiom (in the matter of). It is not clear whether the 1500 miles (12,000 furlongs) is the measurement of each of the four sides or the sum total. Some of the rabbis argued that the walls of the New Jerusalem of Ezekiel would reach to Damascus and the height would be 1500 miles high. {Equal} (\isa\). That is, it is a perfect cube like the Holy of Holies in Solomon's temple (1Kings:6:19f.|). This same measurement (\platos, mkos, hupsos\) is applied to Christ's love in strkjv@Ephesians:3:18|, with \bathos\ (depth) added. It is useless to try to reduce the measurements or to put literal interpretations upon this highly wrought symbolic language. Surely the meaning is that heaven will be large enough for all, as Jesus said (John:14:1ff.|) without insisting on the materialistic measurement of a gorgeous apartment house full of inside rooms.

rwp@Info_Revelation @ THE AUTHOR The writer calls himself John (Revelation:1:1,4,9; strkjv@22:8|). But what John? The book can hardly be pseudonymous, though, with the exception of the Shepherd of Hermas, that is the rule with apocalypses. There would have been a clearer claim than just the name. The traditional and obvious way to understand the name is the Apostle John, though Dionysius of Alexandria mentions John Mark as held by some and he himself suggests another John, like the so-called Presbyter John of Papias as quoted by Eusebius. The uncertain language of Papias has raised a deal of questioning. Swete thinks that the majority of modern critics ascribe the Apocalypse to this Presbyter John, to whom Moffatt assigns probably II and III John. Irenaeus represents the Apostle John as having lived to the time of Trajan, at least to A.D. 98. Most ancient writers agree with this extreme old age of John. Justin Martyr states expressly that the Apostle John wrote the Apocalypse. Irenaeus called it the work of a disciple of Jesus. In the ninth century lived Georgius Hamartolus, and a MS. of his alleges that Papias says that John the son of Zebedee was beheaded by the Jews and there is an extract in an Oxford MS. of the seventh century which alleges that Papias says John and James were put to death by the Jews. On the basis of this slim evidence some today argue that John did not live to the end of the century and so did not write any of the Johannine books. But a respectable number of modern scholars still hold to the ancient view that the Apocalypse of John is the work of the Apostle and Beloved Disciple, the son of Zebedee.

rwp@Romans:1:18 @{For the wrath of God is revealed} (\apokaluptetai gar org theou\). Note in Romans Paul's use of \gar\, now argumentative, now explanatory, now both as here. There is a parallel and antecedent revelation (see verse 17|) of God's wrath corresponding to the revelation of God's righteousness, this an unwritten revelation, but plainly made known. \Org\ is from \orga\, to teem, to swell. It is the temper of God towards sin, not rage, but the wrath of reason and law (Shedd). The revelation of God's righteousness in the gospel was necessary because of the failure of men to attain it without it, for God's wrath justly rested upon all both Gentiles (1:18-32|) and Jews (2:1-3:20|). {Ungodliness} (\asebeian\). Irreligion, want of reverence toward God, old word (cf. strkjv@2Timothy:2:16|). {Unrighteousness} (\adikian\). Lack (\a\ privative and \dik\) of right conduct toward men, injustice (Romans:9:14; strkjv@Luke:18:6|). This follows naturally from irreverence. The basis of ethical conduct rests on the nature of God and our attitude toward him, otherwise the law of the jungle (cf. Nietzsche, "might makes right"). {Hold down the truth} (\tn altheian katechontn\). Truth (\altheia, alths\, from \a\ privative and \lth\ or \lanthan\, to conceal) is out in the open, but wicked men, so to speak, put it in a box and sit on the lid and "hold it down in unrighteousness." Their evil deeds conceal the open truth of God from men. Cf. strkjv@2Thessalonians:2:6f.| for this use of \katech\, to hinder.

rwp@Romans:1:31 @{Without understanding} (\asunetous\). Same word in verse 21|. {Covenant-breakers} (\asunthetous\). Another paronomasia or pun. \A\ privative and verbal \sunthetos\ from \suntithmi\, to put together. Old word, common in LXX (Jeremiah:3:7|), men "false to their engagements" (Sanday and Headlam), who treat covenants as "a scrap of paper." {Without natural affection} (\astorgous\). Late word, \a\ privative and \storg\, love of kindred. In N.T. only here and strkjv@2Timothy:3:3|. {Unmerciful} (\anelemonas\). From \a\ privative and \elemn\, merciful. Late word, only here in N.T. Some MSS. add \aspondous\, implacable, from strkjv@2Timothy:3:3|. It is a terrible picture of the effects of sin on the lives of men and women. The late Dr. R. H. Graves of Canton, China, said that a Chinaman who got hold of this chapter declared that Paul could not have written it, but only a modern missionary who had been to China. It is drawn to the life because Paul knew Pagan Graeco-Roman civilization.

rwp@Romans:2:5 @{After thy hardness} (\kata tn sklrotta sou\). "According to thy hardness (old word from \sklros\, hard, stiff, only here in N.T.) will God's judgment be." {And impenitent heart} (\kai ametanoton kardian\). See \metanoian\ just before. "Thy unreconstructed heart," "with no change in the attitude of thy heart." {Treasurest up for thyself} (\thsaurizeis seauti\). See for \thsauriz\ on strkjv@Matthew:6:19f.; strkjv@Luke:12:21; strkjv@2Corinthians:12:14|. Dative case \seauti\ (for thyself) with a touch of irony (Vincent). {Wrath} (\orgn\). For such a Jew as already stated for the Gentile (1:18|). There is a revelation (\apokalupses\) of God's wrath for both in the day of wrath and righteous judgment (\dikaiokrisias\, a late compound word, in LXX, two examples in the Oxyrhynchus papyri, only here in N.T.). See strkjv@2Thessalonians:1:5| for \dikaias krises\. Paul looks to the judgment day as certain (cf. strkjv@2Corinthians:5:10-12|), the day of the Lord (2Corinthians:1:14|).

rwp@Romans:2:8 @{But unto them that are factious and obey not the truth but obey unrighteousness} (\tois de ex eritheias kai apeithousin ti altheii peithomenois de adikii\). The other side with \de\ and the articular present participles in the dative again, only with \ex eritheias\, there is no participle \ousin\. But the construction changes and the substantives that follow are not the object of \apodsei\ like \zn ainnion\ above, but are in the nominative as if with \esontai\ (shall be) understood (anger and wrath, both \org\ and \thumos\, tribulation and anguish, again a pair \thlipsis kai stenochria\ on which see strkjv@2Corinthians:5:4; strkjv@12:10|).

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

rwp@Romans:4:7 @{Blessed} (\makarioi\). See on strkjv@Matthew:5:3|. {Are forgiven} (\aphethsan\). First aorist passive indicative of \aphimi\, without augment (\apheithsan\, regular form). Paul quotes strkjv@Psalms:32:1f.| and as from David. Paul thus confirms his interpretation of strkjv@Genesis:15:6|. {Iniquities} (\anomiai\). Violations of law whereas \hamartiai\ (sins) include all kinds. {Are covered} (\epekaluphthsan\). First aorist passive of \epikalupt\, old verb, to cover over (upon, \epi\) as a shroud. Only here in N.T.

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

rwp@Romans:9:22 @{Willing} (\theln\). Concessive use of the participle, "although willing," not causal, "because willing" as is shown by "with much long-suffering" (\en polli makrothumii\, in much long-suffering). {His power} (\to dunaton autou\). Neuter singular of the verbal adjective rather than the substantive \dunamin\. {Endured} (\negken\). Constative second aorist active indicative of the old defective verb \pher\, to bear. {Vessels of wrath} (\skeu orgs\). The words occur in strkjv@Jeremiah:50:25| (LXX strkjv@Jeremiah:27:25|), but not in the sense here (objective genitive like \tekna orgs\, strkjv@Ephesians:2:3|, the objects of God's wrath). {Fitted} (\katrtismena\). Perfect passive participle of \katartiz\, old verb to equip (see strkjv@Matthew:4:21; strkjv@2Corinthians:13:11|), state of readiness. Paul does not say here that God did it or that they did it. That they are responsible may be seen from strkjv@1Thessalonians:2:15f|. {Unto destruction} (\eis apleian\). Endless perdition (Matthew:7:13; strkjv@2Thessalonians:2:3; strkjv@Phillipians:3:19|), not annihilation.

rwp@Romans:9:23 @{Vessels of mercy} (\skeu eleous\). Objective genitive like \skeu orgs\. {Afore prepared} (\protoimasen\). First aorist active indicative of \proetoimaz\, old verb to make ready (from \hetoimos\, ready) and \pro\, before, in N.T. only here and strkjv@Ephesians:2:10|. But same idea in strkjv@Romans:8:28-30|.

rwp@Romans:10:19 @{Did Israel not know?} (\m Israel ouk egn?\). "Did Israel fail to know?" See above. {First} (\prtos\). Moses first before any one else. LXX quotation strkjv@Deuteronomy:32:21|. See on ¯1Corinthians:10:22| for \parazls\ (I will provoke you to jealousy). {With that which is no nation} (\ep' ouk ethnei\). The Jews had worshipped "no-gods" and now God shows favours to a "no-nation" (people). {Will I anger you} (\parorgi humas\). Future active (Attic future) of \parorgiz\, rare word, to rouse to wrath.