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rwp@1Corinthians:12:14 @{Is not one member} (\ouk estin hen melos\). The point sounds like a truism, but it is the key to the whole problem of church life both local and general. Vincent refers to the fable of the body and the members by Menenius Agrippa (Livy, II, 32), but it was an old parable. Socrates pointed out how absurd it would be if feet and hands should work against one another when God made them to cooperate (Xen., _Mem_. II. iii. 18). Seneca alludes to it as does Marcus Aurelius and Marcus Antoninus.

rwp@1Corinthians:12:15 @{If the foot shall say} (\ean eipˆi ho pous\). Condition of third class (\ean\ and second aorist subjunctive \eipˆi\). In case the foot say. {I am not of the body} (\ouk eimi ek tou s“matos\). I am independent of the body, not dependent on the body. {It is not therefore not of the body} (\ou para touto ouk estin ek tou s“matos\). Thinking or saying so does not change the fact. \Para touto\ here means "alongside of this" (cf. IV Macc. strkjv@10:19) and so "because of," a rare use (Robertson, _Grammar_, p. 616). The two negatives (\ou--ouk\) do not here destroy one another. Each retains its full force.

rwp@1Corinthians:13:5 @{Doth not behave itself unseemly} (\ouk aschˆmonei\). Old verb from \aschˆm“n\ (12:23|). In N.T. only here and strkjv@7:36|. Not indecent. {Seeketh not its own} (\ou zˆtei ta heautˆs\). Its own interests (10:24,33|). {Is not provoked} (\ou paroxunetai\). Old word. In N.T. only here and strkjv@Acts:17:16| which see. Irritation or sharpness of spirit. And yet Paul felt it in Athens (exasperation) and he and Barnabas had \paroxusmos\ (paroxysm) in Antioch (15:39|). See good sense of \paroxusmos\ in strkjv@Hebrews:10:24|. {Taketh not account of evil} (\ou logizetai to kakon\). Old verb from \logos\, to count up, to take account of as in a ledger or note-book, "the evil" (\to kakon\) done to love with a view to settling the account.

rwp@1Corinthians:14:23 @{Will they not say that ye are mad?} (\ouk erousin hoti mainesthe?\). These unbelievers unacquainted (\idi“tai\) with Christianity will say that the Christians are raving mad (see on ¯Acts:12:15; strkjv@26:24|). They will seem like a congregation of lunatics.

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

rwp@2Thessalonians:3:7 @{How ye ought to imitate us} (\p“s dei mimeisthai hˆmas\). Literally, how it is necessary to imitate us. The infinitive \mimeisthai\ is the old verb \mimeomai\ from \mimos\ (actor, mimic), but in N.T. only here (and verse 9|), strkjv@Hebrews:13:7; strkjv@3John:1:11|. It is a daring thing to say, but Paul knew that he had to set the new Christians in the midst of Jews and Gentiles a model for their imitation (Phillipians:3:17|). {For we behaved not ourselves disorderly among you} (\hoti ouk ˆtaktˆsamen en humin\). First aorist active indicative of old verb \atakte“\, to be out of ranks of soldiers. Specific denial on Paul's part in contrast to verse 6,17|.

rwp@2Thessalonians:3:9 @{Not because we have not the right} (\ouch hoti ouk echomen exousian\). Paul is sensitive on his {right} to receive adequate support (1Thessalonians:2:6; 1 Co strkjv@9:4| where he uses the same word \exousian\ in the long defence of this {right}, strkjv@1Corinthians:9:1-27|). Songs:he here puts in this limitation to avoid misapprehension. He did allow churches to help him where he would not be misunderstood (2Corinthians:11:7-11; strkjv@Phillipians:4:45f.|). Paul uses \ouch hoti\ elsewhere to avoid misunderstanding (2Corinthians:1:24; strkjv@3:5; strkjv@Phillipians:4:17|). {But to make ourselves an ensample unto you} (\all' hina heautous tupon d“men humin\). Literally, {but that we might give ourselves a type to you}. Purpose with \hina\ and second aorist active subjunctive of \did“mi\. On \tupon\ see on ¯1Thessalonians:1:7|.

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

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

rwp@2Timothy:4:3 @{A time when} (\kairos hote\). One of the \akair“s\ (out of season) times. {Will not endure} (\ouk anexontai\). Future middle (direct) of \anech“\. "Will not hold themselves back from" (Col. strkjv@3:13|). Having itching ears (\knˆthomenoi tˆn akoˆn\). Present middle (causative) participle of \knˆth“\, late and rare form of the Attic \kna“\, to scratch, to tickle, here only in N.T. "Getting the ears (the hearing, \tˆn akoˆn\) tickled." The Vulgate has \prurientes\. Cf. the Athenians (Acts:17:21|). Clement of Alexandria tells of speakers tickling (\knˆthontes\) the ears of those who want to be tickled. This is the temptation of the merely "popular" preacher, to furnish the latest tickle.

rwp@2Timothy:4:11 @{Only Luke is with me} (\Loukas estin monos met' emou\). Luke is with Paul now in Rome as during the first Roman imprisonment (Philemon:1:24; strkjv@Colossians:4:14|). {Take Mark} (\Markon analab“n\). Second aorist active participle of \analamban“\, old verb, to pick up, as in strkjv@Ephesians:6:13,16|. "Pick up Mark." {He is useful to me} (\estin moi euchrˆstos\). See strkjv@2:21| for \euchrˆstos\. Paul had long ago changed his opinion of Mark (Colossians:4:10|) because Mark had changed his conduct and had made good in his ministry. Now Paul longs to have the man that he once scornfully rejected (Acts:15:37ff.|).

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@Acts:4:1 @{The captain of the temple} (\ho stratˆgos tou hierou\). Twenty-four bands of Levites guarded the temple, one guard at a time. They watched the gates. The commander of each band was called captain (\stratˆgos\). Josephus names this captain of the temple police next to the high priest (_War_. VI. 5, 3). {The Sadducees} (\hoi Saddoukaioi\). Most of the priests were Sadducees now and all the chief priests since John Hyrcanus I deserted the Pharisees (Josephus, _Ant_. XVII. 10, 6; XVIII. 1, 4; XX. 9, 1). The Sadducees were slow to line up with the Pharisees against Jesus, but they now take the lead against Peter and John. {Came upon them} (\epestˆsan autois\). Second aorist active indicative (intransitive). Burst upon them suddenly or stood by them in a hostile attitude here (Luke:20:1; strkjv@24:4; strkjv@Acts:6:12; strkjv@17:5; strkjv@22:20; strkjv@23:11|).

rwp@Acts:5:17 @{Which is the sect of the Sadducees} (\hˆ ousa hairesis t“n Saddoukai“n\). Literally, "the existing sect of the Sadducees" or "the sect which is of the Sadducees," \hˆ\ being the article, not the relative. \Hairesis\ means a choosing, from \haireomai\, to take for oneself, to choose, then an opinion chosen or tenet (possibly strkjv@2Peter:2:1|), then parties or factions (Gal strkjv@5:20; strkjv@1Corinthians:11:19|; possibly strkjv@2Peter:2:1|). It is applied here to the Sadducees; to the Pharisees in strkjv@Acts:15:5; strkjv@26:5|; to the Christians in strkjv@24:5-14; strkjv@28:22|. Already Luke has stated that the Sadducees started the persecution of Peter and John (Acts:4:1f.|). Now it is extended to "the apostles" as a whole since Christianity has spread more rapidly in Jerusalem than before it began.

rwp@Acts:5:42 @{Every day} (\pƒsan hˆmeran\). Accusative of extent of time, all through every day. {In the temple and at home} (\en t“i hier“i kai kat' oikon\). This was a distinct triumph to go back to the temple where they had been arrested (verse 25|) and at home or from house to house, as it probably means (cf. strkjv@2:46|). It was a great day for the disciples in Jerusalem. {They ceased not} (\ouk epauonto\). Imperfect middle. They kept it up. {Jesus as the Christ} (\ton Christon Iˆsoun\). Jesus is the direct object of the participles \didaskontes\ (teaching) and \euaggelizomenoi\ (preaching or evangelizing) while "the Christ" (\ton Christon\) is the predicate accusative. These words give the substance of the early apostolic preaching as these opening chapters of Acts show, that Jesus of Nazareth is the Messiah of promise. Gamaliel had opened the prison doors for them and they took full advantage of the opportunity that now was theirs.

rwp@Acts:6:10 @{They were not able to withstand} (\ouk ischuon antistˆnai\). Imperfect active of \ischu“\, to have strength, and ingressive second aorist active (intransitive) infinitive of \anthistˆmi\. They continued unable (without strength enough) to take a stand against. Stephen knocked them down, Saul included, as fast as they got up. Stephen was like a battery charged and in action. {The wisdom and spirit} (\tˆi sophiƒi kai pneumati\). Dative case. They stood up against Stephen's wisdom and the Holy Spirit "by whom he spoke" (\h“i elalei\). Instrumental case and the relative agrees with "Spirit." He kept on speaking so (\elalei\, imperfect active). It was a desperate situation.

rwp@Acts:7:5 @{Not so much as to set his foot on} (\oude bˆma podos\). From strkjv@Deuteronomy:2:5|. Old word from \bain“\, to go, to step. "Stepping of a foot," only instance of this original meaning in the N.T. From this it comes to mean a platform reached by steps, official seat of a judge (Matthew:27:19|). The field purchased by Abraham (Genesis:23:9-17|) was not a gift from God. {Promised} (\epˆggeilato\). First aorist middle indicative of \epaggell“\, common verb. See strkjv@Genesis:12:7; strkjv@17:8; strkjv@48:4| for this promise. Songs:God appeared again to Abraham in a strange land. {In possession} (\eis kataschesin\). Late word, in LXX, and in N.T. only here and verse 45|. From \katech“\, to hold back, then to hold fast (or down), to possess. It was fulfilled in the descendants of Abraham. {When as yet he had no child} (\ouk ontos aut“i teknou\). Genitive absolute with negative \ouk\ rather than \mˆ\ to emphasize actual absence of a child. He had only the promise of God about the land and the child.

rwp@Acts:7:18 @{Another king} (\basileus heteros\). A different kind of king also, probably a king of the new dynasty after the shepherd kings had been expelled from Egypt. {Who knew not Joseph} (\hos ouk ˆidei ton I“sˆph\). Second past perfect of \oida\ used like an imperfect. Joseph's history and services meant nothing to the new king. "The previous dynasty had been that of the Hyksos: the new king was Ahmes who drove out the Hyksos" (Knobel).

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

rwp@Acts:7:39 @{To whom} (\h“i\). That is Moses, this Moses. {Would not be} (\ouk ˆthelˆsan genesthai\). Aorist active, negative aorist, were unwilling to become (\genesthai\) obedient. {Thrust him from them} (\ap“santo\). Indirect middle of the very verb used of the man (verse 27|) who "thrust" Moses away from him. {Turned back} (\estraphˆsan\). Second aorist passive indicative of \streph“\, to turn. They yearned after the fleshpots of Egypt and even the gods of Egypt. It is easy now to see why Stephen has patiently led his hearers through this story. He is getting ready for the home-thrust.

rwp@Acts:7:40 @{Gods which shall go before us} (\theous hoi proporeusontai hˆm“n\). 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 aut“i\). Happened to him. "This" (\houtos\) here is a contemptuous allusion to Moses by the people.

rwp@Acts:7:53 @{Ye who} (\hoitines\). The very ones who, _quippe qui_, often in Acts when the persons are enlarged upon (8:15; strkjv@9:35; strkjv@10:41,47|). {As it was ordained by angels} (\eis diatagas aggel“n\). About angels see on ¯7:38|. \Diatagˆ\ (from \diatass“\, to arrange, appoint) occurs in late Greek, LXX, inscriptions, papyri, Deissmann, _Light from the Ancient East_, pp. 89ff., and in N.T. only here and strkjv@Romans:13:2|. At (or as) the appointment of angels (cf. strkjv@Matthew:10:41; strkjv@12:41| for this use of \eis\). {And kept it not} (\kai ouk ephulaxate\). Like a whipcracker these words cut to the quick. They gloried in possessing the law and openly violated it (Romans:2:23|).

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

rwp@Acts:12:14 @{When she knew} (\epignousa\). Second aorist (ingressive) active participle of \epigin“sk“\, to know fully or in addition (\epi\), to recognize. She knew Peter and his voice from his frequent visits there. {For joy} (\apo tˆs charƒs\). From her joy (ablative case), life-like picture of the maid who left Peter standing outside with the door to the passageway unopened. Note the aorist tenses for quick action (\ouk ˆnoixen\), \eisdramousa\ (from \eistrech“\, defective verb, only here in the N.T.), \apˆggeilen\. {Stood} (\hestanai\). Second perfect active infinitive of \histˆmi\, intransitive, in indirect assertion with \ton Petron\ (Peter) accusative of general reference. The slave girl acted as if she were a member of the family (Furneaux), but she left Peter in peril.

rwp@Acts:12:18 @{As soon as it was day} (\Genomenˆs hˆmeras\). Genitive absolute, day having come. {No small stir} (\tarachos ouk oligos\). Litotes (\ouk oligos\), occurs eight times in the Acts as in strkjv@15:2|, and nowhere else in the N.T. \Tarachos\ (stir) is an old word from \tarass“\, to agitate. In the N.T only here and strkjv@19:23|. Probably all sixteen soldiers were agitated over this remarkable escape. They were responsible for the prisoner with their lives (cf. strkjv@Acts:16:27; strkjv@27:42|). Furneaux suggests that Manaen, the king's foster-brother and a Christian (13:1|), was the "angel" who rescued Peter from the prison. That is not the way that Peter looked at it. {What was become of Peter} (\ti ara ho Petros egeneto\). An indirect question with the aorist indicative retained. \Ara\ adds a syllogism (therefore) to the problem as in strkjv@Luke:1:66|. The use of the neuter \ti\ (as in strkjv@Acts:13:25|) is different from \tis\, though nominative like \Petros\, literally, "what then Peter had become," "what had happened to Peter" (in one idiom). See the same idiom in strkjv@John:21:21| (\houtos de ti\). {But this one what} (verb \genˆsetai\ not used).

rwp@Acts:13:25 @{As John was fulfilling his course} (\h“s eplˆrou I“anˆs ton dromon\). Imperfect active of \plˆro“\, describing his vivid ministry without defining the precise period when John asked the question. Paul uses this word \dromos\ (course) of his own race (Acts:20:24; strkjv@2Timothy:4:7|). {What suppose ye that I am?} (\Ti eme huponoeite einai?\) Note \ti\ (neuter), not \tina\ (masculine), {what} not {who}, character, not identity. It is indirect discourse (the infinitive \einai\ and the accusative of general reference). {Huponoe“} (\hupo, noe“\) is to think secretly, to suspect, to conjecture. {I am not he} (\ouk eimi eg“\). These precise words are not given in the Gospels, but the idea is the same as the disclaimers by the Baptist in strkjv@John:1:19-27| (cf. also strkjv@Matthew:3:11; strkjv@Mark:1:7; strkjv@Luke:3:16|). Paul had a true grasp of the message of the Baptist. He uses the very form \l–sai\ (first aorist active infinitive of \lu“\) found in strkjv@Mark:1:7; strkjv@Luke:3:16| and the word for shoes (\hupodˆma\, singular) in all three. His quotation is remarkably true to the words in the Synoptic Gospels. How did Paul get hold of the words of the Baptist so clearly?

rwp@Acts:13:39 @{And by him every one that believeth is justified from all things, from which ye could not be justified by the law of Moses} (\kai apo pant“n h“n ouk ˆdunˆthˆte en nom“i M“use“s dikaiothˆnai en tout“i pƒs ho pisteu“n dikaioutai\). This is a characteristic Greek sentence with the principal clause at the end and Pauline to the core. A literal rendering as to the order would be: "And from all the things from (\apo\ not repeated in the Greek, but understood, the ablative case being repeated) which ye were not able to be justified in this one every one who believes is justified." The climax is at the close and gives us the heart of Paul's teaching about Christ. "We have here the germ of all that is most characteristic in Paul's later teaching. It is the argument of the Epistle to Galatians and Romans in a sentence" (Furneaux). The failure of the Mosaic law to bring the kind of righteousness that God demands is stated. This is made possible in and by (\en\) Christ alone. Paul's favourite words occur here, \pisteu“\, believe, with which \pistis\, faith, is allied, \dikaio“\, to set right with God on the basis of faith. In strkjv@Romans:6:7| Paul uses \apo\ also after \dikaio“\. These are key words (\pisteu“\ and \dikaio“\) in Paul's theology and call for prolonged and careful study if one is to grasp the Pauline teaching. \Dikaio“\ primarily means to make righteous, to declare righteous like \axio“\, to deem worthy (\axios\). But in the end Paul holds that real righteousness will come (Romans:6-8|) to those whom God treats as righteous (Romans:3-5|) though both Gentile and Jew fall short without Christ (Romans:1-3|). This is the doctrine of grace that will prove a stumbling block to the Jews with their ceremonial works and foolishness to the Greeks with their abstract philosophical ethics (1Corinthians:1:23-25|). It is a new and strange doctrine to the people of Antioch.

rwp@Acts:13:46 @{Spake out boldly} (\parrˆsiasamenoi\). First aorist middle participle of \parrˆsiazomai\, to use freedom in speaking, to assume boldness. Both Paul and Barnabas accepted the challenge of the rabbis. They would leave their synagogue, but not without a word of explanation. {It was necessary to you first} (\Humin ˆn anagkaion pr“ton\). They had done their duty and had followed the command of Jesus (1:8|). They use the very language of Peter in strkjv@3:26| (\humin pr“ton\) "to you first." This position Paul as the apostle to the Gentiles will always hold, the Jew first in privilege and penalty (Romans:1:16; strkjv@2:9,10|). {Ye thrust it from you} (\ap“theisthe auton\). Present middle (indirect, from yourselves) indicative of \ap“the“\, to push from. Vigorous verb seen already in strkjv@Acts:7:27,39| which see. {Judge yourselves unworthy} (\ouk axious krinete heautous\). Present active indicative of the common verb \krin“\, to judge or decide with the reflexive pronoun expressed. Literally, Do not judge yourselves worthy. By their action and their words they had taken a violent and definite stand. {Lo, we turn to the Gentiles} (\idou strephometha eis ta ethnˆ\). It is a crisis (\idou\, lo): "Lo, we turn ourselves to the Gentiles." Probably also aoristic present, we now turn (Robertson, _Grammar_, pp. 864-70). \Strephometha\ is probably the direct middle (Robertson, _Grammar_, pp. 806-08) though the aorist passive \estraphˆn\ is so used also (7:39|). It is a dramatic moment as Paul and Barnabas turn from the Jews to the Gentiles, a prophecy of the future history of Christianity. In strkjv@Romans:9-11| Paul will discuss at length the rejection of Christ by the Jews and the calling of the Gentiles to be the real (the spiritual) Israel.

rwp@Acts:14:28 @{And they tarried no little time} (\dietribon de chronon ouk oligon\). Imperfect active of \diatrib“\, old verb to rub hard, to consume, with accusative of extent of time. It was a happy time of fellowship. The experiment entered upon by the church of Antioch was now a pronounced success. It was at the direct command of the Holy Spirit, but they had prayed for the absent missionaries and rejoiced at their signal success. There is no sign of jealousy on the part of Barnabas when Paul returns as the chief hero of the expedition. A new corner has been turned in the history of Christianity. There is a new centre of Christian activity. What will Jerusalem think of the new developments at Antioch? Paul and Barnabas made no report to Jerusalem.

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

rwp@Acts:16:7 @{Over against Mysia} (\kata tˆn Musian\). This was an ill-defined region rather north and west of Phrygia. The Romans finally absorbed most of it in the Province of Asia. {They assayed to go into Bithynia} (\epeirazon eis tˆn Bithunian poreuthˆnai\). Conative imperfect of \peiraz“\ and ingressive aorist passive infinitive of \poreuomai\. Now Bithynia is northeast of Mysia and north of Galatia (province). Clearly Luke means to say that Paul had, when hindered by the Holy Spirit from going west into Asia, gone north so as to come in front of Bithynia. This journey would take him directly through Phrygia and the North Galatian country (the real Gauls or Celts). This is, to my mind, the strongest argument for the North Galatian view in these verses 6,7|. The grammar and the topography bring Paul right up to Bithynia (north of the old Galatia). It is verses 6,7| that make me pause before accepting the plausible arguments of Ramsay for the South Galatian theory. In itself the problem is nothing like so important or so determinative as he makes it. But shall we smash Luke's grammar to pieces to bolster up a theory of criticism? {And the Spirit of Jesus suffered them not} (\kai ouk eiasen autous to pneuma Iˆsou\). The same Spirit who in verse 6| had forbidden going into Asia now closed the door into Bithynia. This expression occurs nowhere else, but we have the spirit of Christ (Romans:8:9|) and the Spirit of Jesus Christ (Phillipians:1:19|). \Eiasen\ is first aorist active indicative of \ea“\, old verb to allow.

rwp@Acts:16:21 @{Customs which it is not lawful for us to receive, or to observe, being Romans} (\ethˆ ha ouk estin hˆmin paradechesthai oude poiein R“maiois 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 hˆm“n tˆn 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 \ˆthos\, 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@Acts:17:24 @{The God that made the world} (\Hosea:theos ho poiˆsas ton kosmon\). Not a god for this and a god for that like the 30,000 gods of the Athenians, but the one God who made the Universe (\kosmos\ on the old Greek sense of orderly arrangement of the whole universe). {And all things therein} (\kai panta ta en aut“i\). All the details in the universe were created by this one God. Paul is using the words of strkjv@Isaiah:42:5|. The Epicureans held that matter was eternal. Paul sets them aside. This one God was not to be confounded with any of their numerous gods save with this "Unknown God." {Being Lord of heaven and earth} (\ouranou kai gˆs huparch“n kurios\). \Kurios\ here owner, absolute possessor of both heaven and earth (Isaiah:45:7|), not of just parts. {Dwelleth not in temples made with hands} (\ouken cheiropoiˆtois naois katoikei\). The old adjective \cheiropoiˆtos\ (\cheir, poie“\) already in Stephen's speech (7:48|). No doubt Paul pointed to the wonderful Parthenon, supposed to be the home of Athene as Stephen denied that God dwelt alone in the temple in Jerusalem.

rwp@Galatians:3:17 @{Now this I say} (\touto de leg“\). Now I mean this. He comes back to his main point and is not carried afield by the special application of \sperma\ to Christ. {Confirmed beforehand by God} (\prokekur“menˆn hupo tou theou\). Perfect passive participle of \prokuro“\, in Byzantine writers and earliest use here. Nowhere else in N.T. The point is in \pro\ and \hupo tou theou\ (by God) and in \meta\ (after) as Burton shows. {Four hundred and thirty years after} (\meta tetrakosia kai triakonta etˆ\). Literally, "after four hundred and thirty years." This is the date in strkjv@Exodus:12:40| for the sojourn in Egypt (cf. strkjv@Genesis:15:13|). But the LXX adds words to include the time of the patriarchs in Canaan in this number of years which would cut the time in Egypt in two. Cf. strkjv@Acts:7:6|. It is immaterial to Paul's argument which chronology is adopted except that "the longer the covenant had been in force the more impressive is his statement" (Burton). {Doth not disannul} (\ouk akuroi\). Late verb \akuro“\, in N.T. only here and strkjv@Matthew:15:6; strkjv@Mark:7:13| (from \a\ privative and \kuros\, authority). On \katargˆsai\ see strkjv@1Corinthians:1:28; strkjv@2:6; strkjv@15:24,26|.

rwp@Galatians:3:20 @{Is not a mediator of one} (\henos ouk estin\). That is, a middleman comes in between two. The law is in the nature of a contract between God and the Jewish people with Moses as the mediator or middleman. {But God is one} (\ho de theos heis estin\). There was no middleman between God and Abraham. He made the promise directly to Abraham. Over 400 interpretations of this verse have been made!

rwp@Galatians:3:28 @{There can be neither} (\ouk eni\). Not a shortened form of \enesti\, but the old lengthened form of \en\ with recessive accent. Songs:\ouk eni\ means "there is not" rather than "there cannot be," a statement of a fact rather than a possibility, as Burton rightly shows against Lightfoot. {One man} (\heis\). No word for "man" in the Greek, and yet \heis\ is masculine, not neuter \hen\. "One moral personality" (Vincent). The point is that "in Christ Jesus" race or national distinctions ("neither Jew nor Greek") do not exist, class differences ("neither bond nor free," no proletarianism and no capitalism) vanish, sex rivalry ("no male and female") disappears. This radical statement marks out the path along which Christianity was to come in the sphere (\en\) and spirit and power of Christ. Candour compels one to confess that this goal has not yet been fully attained. But we are on the road and there is no hope on any way than on "the Jesus Road."

rwp@Galatians:4:7 @{No longer a bondservant} (\ouketi doulos\). Slave. He changes to the singular to drive the point home to each one. The spiritual experience (3:2|) has set each one free. Each is now a son and heir.

rwp@Hebrews:8:9 @{In the day that I took them} (\en hˆmerƒi epilabomenou mou\). Genitive absolute (\mou\ and second aorist middle participle of \epilamban“\), "a Hellenistic innovation" (Moffatt) in imitation of the Hebrew after \hˆmerƒi\ in place of \en hˆi epelabomen\, occurring also in Barn. strkjv@2:28. {By the hand} (\tˆs cheiros\). Technical use of the genitive of the part affected. {To lead them forth} (\exagagein autous\). Second aorist active infinitive of \exag“\ to denote purpose. {For they continued not} (\hoti autoi ouk enemeinan\). First aorist active indicative of \emmen“\, old verb to remain in (Acts:14:22|). The Israelites broke the covenant. Then God annulled it. {I regarded not} (\ˆmelˆsa\). "I neglected" as in strkjv@2:3|. The covenant was void when they broke it.

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

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

rwp@Hebrews:10:18 @{There is no more offering for sin} (\ouketi prosphora peri hamartias\). This is the logical and triumphant conclusion concerning the better sacrifice offered by Christ (9:13-10:18|). As Jeremiah had prophesied, there is actually remission (\aphesis\, removal) of sins. Repetition of the sacrifice is needless.

rwp@Hebrews:10:26 @{If we sin wilfully} (\hekousi“s hamartanont“n hˆm“n\). Genitive absolute with the present active participle of \hamartan“\, circumstantial participle here in a conditional sense. {After that we have received} (\meta to labein\). "After the receiving" (accusative case of the articular infinitive second aorist active of \lamban“\ after \meta\). {Knowledge} (\epign“sin\). "Full knowledge," as in strkjv@6:4f|. {There remaineth no more} (\ouketi apoleipetai\). "No longer is there left behind" (present passive indicative as in strkjv@4:9|), for one has renounced the one and only sacrifice for sin that does or can remove sin (10:1-18|).

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:11:38 @{Of whom the world was not worthy} (\h“n ouk ˆn axios ho kosmos\) Graphic picture in a short parenthetical relative clause (\h“n\, genitive plural with \axios\), a phrase to stir the blood of the readers. {Wandering} (\plan“menoi\). Present middle participle of \plana“\, like lost sheep, hunted by wolves. {Caves} (\spˆlaiois\). Old word from \speos\ (cavern) as in strkjv@Matthew:21:13|. {Holes} (\opais\). Old word, perhaps from \ops\ (root of \hora“\, to see), opening, in N.T. only here and strkjv@James:3:11|. Cf. strkjv@1Kings:18:4|; II Macc. strkjv@5:27; strkjv@10:6 (about Judas Maccabeus and others).

rwp@Hebrews:11:39 @{These all} (\houtoi pantes\). The whole list in verses 5-38|. Cf. verse 13|. {Through their faith} (\dia piste“s\). Here rather than \pistei\ as so often. {Received not the promise} (\ouk ekomisanto tˆn epaggelian\). First aorist middle of \komiz“\. The Messianic promise they did not live to see (11:13|), though they had individual special promises fulfilled as already shown (11:33|).

rwp@Hebrews:12:20 @{For they could not endure} (\ouk epheron gar\). Imperfect active of \pher“\, "for they were not enduring (bearing)." {That which was enjoined} (\to diastellomenon\). Present passive articular participle of \diastell“\, old verb to distinguish, to dispose, to order. The quotation is from strkjv@Exodus:19:12f|. The people appealed to Moses (Exodus:20:19|) and the leaders did so also (Deuteronomy:5:23f.|), both in terror. {If even} (\kan\). "Even if." Condition of third class with second aorist active subjunctive of \thiggan“\ as in strkjv@11:28|, followed by genitive \orous\ (mountain). {It shall be stoned} (\lithobolˆthˆsetai\). From strkjv@Exodus:19:13|. Late compound verb from \lithobolos\ (from \lithos, ball“\) as in strkjv@Matthew:21:35|.

rwp@Hebrews:12:25 @{See} (\blepete\). Earnest word as in strkjv@3:12|. Driving home the whole argument of the Epistle by this powerful contrast between Mount Zion and Mount Sinai. The consequences are dreadful to apostates now, for Zion has greater terrors than Sinai, great as those were. {That ye refuse not} (\mˆ paraitˆsˆsthe\). Negative purpose with \mˆ\ and the first aorist middle subjunctive of \paraiteomai\, the same verb used in verse 19| about the conduct of the Israelites at Sinai and also below. {Him that speaketh} (\ton lalounta\). Present active articular participle of \lale“\ as in verse 24| (Jesus speaking by his blood). {For if they did not escape} (\ei gar ekeinoi ouk exephugon\). Condition of first class with \ei\ and second aorist active indicative of \ekpheug“\, to escape. Direct reference to Sinai with use of the same verb again (\paraitˆsamenoi\, when they refused). {Him that warned} (\ton chrˆmatizonta\). That is Moses. For \chrˆmatiz“\ see strkjv@8:5; strkjv@11:7|. {Much more we} (\polu mallon hˆmeis\). Argument from the less to the greater, \polu\, adverbial accusative case. The verb has to be supplied from the condition, "We shall not escape." Our chance to escape is far less, "we who turn away (\apostrephomenoi\, middle participle, turn ourselves away from) the one from heaven (\ton ap' ouran“n\)," God speaking through his Son (1:2|).

rwp@Hebrews:13:9 @{Be not carried away} (\mˆ parapheresthe\). Prohibition with \mˆ\ and present passive imperative of \parapher“\, old verb to lead along (Jude:1:12|), to carry past (Mark:14:36|), to lead astray as here. {By divers and strange teachings} (\didachais poikilais kai xenais\). For \poikilos\ (many coloured) see strkjv@2:4|. \Xenos\ for guest we have had in strkjv@11:13|, but here as adjective meaning unheard of (1Peter:4:12|) as in older Greek also. The new is not always wrong any more than the old is always right (Matthew:13:52|). But the air was already full of new and strange teachings that fascinated many by their very novelty. The warning here is always needed. Cf. strkjv@Galatians:1:6-9; strkjv@2Timothy:3:16|. {That the heart be established by grace} (\chariti bebaiousthai tˆn kardian\). Present passive infinitive of \bebaio“\ (from \bain“\) to make stable with the instrumental case \chariti\ (by grace) and the accusative of general reference (\tˆn kardian\). How true it is that in the atmosphere of so many windy theories only the heart is stable that has an experience of God's grace in Christ. {That occupied themselves} (\hoi peripatountes\). "That walked" in the ritualistic Jewish rules about meats. {Were not profited} (\ouk “phelˆthˆsan\). First aorist passive indicative of \“phele“\, to help. Mere Jewish ceremonialism and ritualism failed to build up the spiritual life. It was sheer folly to give up Christ for Pharisaism or for Moses.

rwp@James:4:2 @{Ye lust} (\epithumeite\). Present active indicative of \epithume“\, old word (from \epi, thumos\, yearning passion for), not necessarily evil as clearly not in strkjv@Luke:22:15| of Christ, but usually so in the N.T., as here. Coveting what a man or nation does not have is the cause of war according to James. {Ye kill and covet} (\phoneuete kai zˆloute\). Present active indicatives of \phoneu“\ (old verb from \phoneus\, murderer) and \zˆlo“\, to desire hotly to possess (1Corinthians:12:31|). It is possible (perhaps probable) that a full stop should come after \phoneuete\ (ye kill) as the result of lusting and not having. Then we have the second situation: "Ye covet and cannot obtain (\epituchein\, second aorist active infinitive of \epitugchan“\), and (as a result) ye fight and war." This punctuation makes better sense than any other and is in harmony with verse 1|. Thus also the anticlimax in \phoneuete\ and \zˆloute\ is avoided. Mayor makes the words a hendiadys, "ye murderously envy." {Ye have not, because ye ask not} (\ouk echete dia to mˆ aiteisthai humas\). James refers again to \ouk echete\ (ye do not have) in verse 2|. Such sinful lusting will not obtain. "Make the service of God your supreme end, and then your desires will be such as God can fulfil in answer to your prayer" (Ropes). Cf. strkjv@Matthew:6:31-33|. The reason here is expressed by \dia\ and the accusative of the articular present middle infinitive of \aite“\, used here of prayer to God as in strkjv@Matthew:7:7f|. \Humƒs\ (you) is the accusative of general reference. Note the middle voice here as in \aiteisthe\ in 3|. Mayor argues that the middle here, in contrast with the active, carries more the spirit of prayer, but Moulton (_Prol_., p. 160) regards the distinction between \aite“\ and \aiteomai\ often "an extinct subtlety."

rwp@James:4:11 @{Speak not one against another} (\mˆ katalaleite allˆl“n\). Prohibition against such a habit or a command to quit doing it, with \mˆ\ and the present imperative of \katalale“\, old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, strkjv@1Peter:2:12; strkjv@3:16|). Often harsh words about the absent. James returns to the subject of the tongue as he does again in strkjv@5:12| (twice before, strkjv@1:26; strkjv@3:1-12|). {Judgeth} (\krin“n\). In the sense of harsh judgment as in strkjv@Matthew:7:1; strkjv@Luke:6:37| (explained by \katadikaz“\). {Not a doer of the law, but a judge} (\ouk poiˆtˆs nomou, alla kritˆs\). This tone of superiority to law is here sharply condemned. James has in mind God's law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God's law, and so our own conscience (Acts:4:20|). Then we are willing to give our lives for our rebellion if need be.

rwp@James:4:14 @{Whereas ye know not} (\hoitines ouk epistasthe\). The longer relative \hostis\ defines here more precisely (like Latin _qui_) \hoi legontes\ (ye who say) of verse 13| in a causal sense, as in strkjv@Acts:10:47|, "who indeed do not know" (present middle indicative of \epistamai\). {What shall be on the morrow} (\tˆs aurion\). Supply \hˆmeras\ (day) after \aurion\. This is the reading of B (Westcott) "on the morrow" (genitive of time), but Aleph K L cursives have \to tˆs aurion\ ("the matter of tomorrow"), while A P cursives have \ta tˆs aurion\ ("the things of tomorrow"). The sense is practically the same, though \to tˆs aurion\ is likely correct. {What is your life?} (\poia hˆ z“ˆ hum“n\). Thus Westcott and Hort punctuate it as an indirect question, not direct. \Poia\ is a qualitative interrogative (of what character). {As vapour} (\atmis\). This is the answer. Old word for mist (like \atmos\, from which our "atmosphere"), in N.T. only here and strkjv@Acts:2:19| with \kapnou\ (vapour of smoke (from strkjv@Joel:2:30|). {For a little time} (\pros oligon\). See same phrase in strkjv@1Timothy:4:8|, \pros kairon\ in strkjv@Luke:8:13|, \pros h“ran\ in strkjv@John:5:35|. {That appeareth and then vanisheth away} (\phainomenˆ epeita kai aphanizomenˆ\). Present middle participles agreeing with \atmis\, "appearing, then also disappearing," with play on the two verbs (\phainomai, aphaniz“\ as in strkjv@Matthew:6:19|, from \aphanˆs\ hidden strkjv@Hebrews:4:13|) with the same root \phan\ (\phain“, a-phan-ˆs\).

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:4:44 @{For Jesus himself testified} (\autos gar Iˆsous emarturˆsen\). John's explanation of the conduct of Jesus by quoting a proverb often used by Jesus (Mark:6:4; strkjv@Matthew:13:57; strkjv@Luke:4:24| in reference to Nazareth), but not necessarily used by Jesus on this occasion. A similar proverb has been found in Plutarch, Pliny, Seneca. {A prophet hath no honour in his own country} (\prophˆtˆs en tˆi idiƒi patridi timˆn ouk echei\). What is meant by \patridi\? In the Synoptics (Luke:4:24; strkjv@Mark:6:4; strkjv@Matthew:13:57|) the reference is to Nazareth where he was twice rejected. But what has John in mind in quoting it here? He probably knew the quotations in the Synoptics. Does John refer to Judea by "his own country"? If so, the application hardly fits for he had already explained that Jesus was leaving Judea because he was too popular there (4:1-3|). If he means Galilee, he immediately mentions the cordial welcome accorded Jesus there (verse 45|). But even so this is probably John's meaning for he is speaking of the motive of Jesus in going into Galilee where he had not yet laboured and where he apparently had no such fame as in Judea and now in Samaria.

rwp@John:5:31 @{If I bear witness of myself} (\Ean eg“ martur“ peri emautou\). Condition of third class, undetermined with prospect of determination (\ean\ and present active subjunctive of \marture“\). The emphasis is on \eg“\ (I alone with no other witness). {Is not true} (\ouk estin alˆthˆs\). In law the testimony of a witness is not received in his own case (Jewish, Greek, Roman law). See strkjv@Deuteronomy:19:15| and the allusion to it by Jesus in strkjv@Matthew:18:16|. See also strkjv@2Corinthians:13:1; strkjv@1Timothy:5:19|. And yet in strkjv@8:12-19| Jesus claims that his witness concerning himself is true because the Father gives confirmation of his message. The Father and the Son are the two witnesses (8:17|). It is a paradox and yet true. But here Jesus yields to the rabbinical demand for proof outside of himself. He has the witness of another (the Father, strkjv@5:32,37|), the witness of the Baptist (5:33|), the witness of the works of Jesus (5:36|), the witness of the Scriptures (5:39|), the witness of Moses in particular (5:45|).

rwp@John:5:40 @{And ye will not come to me} (\kai ou thelete elthein pros me\). "And yet" (\kai\) as often in John. "This is the tragedy of the rejection of Messiah by the Messianic race" (Bernard). See strkjv@John:1:11; strkjv@Matthew:23:37| (\kai ouk ˆthelˆsate\, and ye would not). Men loved darkness rather than light (John:3:19|). {That ye may have life} (\hina z“ˆn echˆte\). Life in its simplest form as in strkjv@3:36| (cf. strkjv@3:16|). This is the purpose of John in writing the Fourth Gospel (20:31|). There is life only in Christ Jesus.

rwp@John:6:17 @{Were going} (\ˆrchonto\). Picturesque imperfect. {It was now dark} (\skotia ˆdˆ egegonei\). Past perfect active of \ginomai\. While they were going, "darkness had already come." {And Jesus had not yet come to them} (\kai ouk elˆluthei pros autous ho Iˆsous\). Another past perfect active of \erchomai\ with negative \oup“\. Darkness had come, but Jesus had not come, while they were going over the sea. The tenses in these verses are very graphic.

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

rwp@John:6:53 @{Except ye eat} (\ean mˆ phagˆte\). Negative condition of third class with second aorist active subjunctive of \esthi“\. Jesus repeats the statement in verses 50,51|. Note change of \mou\ (my) in verse 51| to \tou huiou tou anthr“pou\ with same idea. {And drink his blood} (\kai piˆte autou to haima\). Same condition with second aorist active subjunctive of \pin“\. This addition makes the demand of Jesus seem to these Jews more impossible than before if taken in a baldly literal sense. The only possible meaning is the spiritual appropriation of Jesus Christ by faith (verse 47|), for "ye have not life in yourselves" (\ouk echete z“ˆn en heautois\). Life is found only in Christ.

rwp@John:6:66 @{Upon this} (\ek toutou\). Same idiom in strkjv@19:12|. "Out of this saying or circumstance." Jesus drew the line of cleavage between the true and the false believers. {Went back} (\apˆlthon eis ta opis“\). Aorist (ingressive) active indicative of \aperchomai\ with \eis ta opis“\, "to the rear" (the behind things) as in strkjv@18:6|. {Walked no more with him} (\ouketi met' autou periepatoun\). Imperfect active of \peripate“\. The crisis had come. These half-hearted seekers after the loaves and fishes and political power turned abruptly from Jesus, walked out of the synagogue with a deal of bluster and were walking with Jesus no more. Jesus had completely disillusioned these hungry camp-followers who did not care for spiritual manna that consisted in intimate appropriation of the life of Jesus as God's Son.

rwp@John:7:8 @{Go ye up to the feast} (\humeis anabˆte eis tˆn heortˆn\). The emphatic word by position is \humeis\ (ye) in contrast with \eg“\ (I). Second aorist active imperative of \anabain“\, old and common verb for going up to the feast (2:13|) or anywhere. Take your own advice (7:3|). {I go not up yet} (\eg“ oup“ anabain“\). Songs:Westcott and Hort after B W L (Neutral) while \ou\ (not) is read by Aleph D, African Latin, Vulgate, Coptic (Western). Some of the early Greek Fathers were puzzled over the reading \ouk\ (I go not up) as contradictory to verse 10| wherein it is stated that Jesus did go up. Almost certainly \ouk\ (not) is correct and is not really contradictory when one notes in verse 10| that the manner of Christ's going up is precisely the opposite of the advice of the brothers in verses 3,4|. "Not yet" (\oup“\) is genuine before "fulfilled" (\peplˆr“tai\, perfect passive indicative of \plˆro“\). One may think, if he will, that Jesus changed his plans after these words, but that is unnecessary. He simply refused to fall in with his brothers' sneering proposal for a grand Messianic procession with the caravan on the way to the feast. He will do that on the journey to the last passover.

rwp@John:7:28 @{And I am not come of myself} (\kai ap' emautou ouk elˆlutha\). \Kai\ here="and yet." Jesus repeats the claim of verse 17| and also in strkjv@5:30; strkjv@8:28; strkjv@12:49; strkjv@14:10|. {Whom ye know not} (\hon humeis ouk oidate\). Jesus passes by a controversy over the piece of popular theology to point out their ignorance of God the Father who sent him. He tersely agrees that they know something of him. Jesus says of these Jews that they know not God as in strkjv@8:19,55|.

rwp@John:7:45 @{Why did ye not bring him?} (\Dia ti ouk ˆgagete auton;\). Second aorist active indicative of \ag“\. Indignant outburst of the Sanhedrin (both Sadducees and Pharisees) at the failure of the (\tous\, note article here referring to verse 32|) temple police to arrest Jesus. "Apparently they were sitting in expectation of immediately questioning him" (Dods). They were stunned at this outcome.

rwp@John:7:52 @{Art thou also of Galilee?} (\Mˆ kai su ek tˆs Galilaias ei;\). Formally negative answer expected by \mˆ\, but really they mean to imply that Nicodemus from local feeling or prejudice has lined himself up with this Galilean mob (\ochlos\) of sympathizers with Jesus and is like Jesus himself a Galilean. "These aristocrats of Jerusalem had a scornful contempt for the rural Galileans" (Bernard). {That out of Galilee ariseth no prophet} (\hoti ek tˆs Galilaias prophˆtˆs ouk egeiretai\). As a matter of fact Jonah, Hosea, Nahum, possibly also Elijah, Elisha, and Amos were from Galilee. It was simply the rage of the Sanhedrin against Jesus regardless of the facts. Westcott suggests that they may have reference to the future, but that is a mere excuse for them.

rwp@John:8:13 @{Of thyself} (\peri seautou\). This technical objection was according to the rules of evidence among the rabbis. "No man can give witness for himself" (_Mishnah, Ketub_. 11. 9). Hence, they say, "not true" (\ouk alˆthes\), not pertinent. "They were still in the region of pedantic rules and external tests." In strkjv@John:5:31| Jesus acknowledged this technical need of further witness outside of his own claims (John:19-30|) and proceeded to give it (John:32-47|) in the testimony of the Baptist, of the Father, of his works, of the Scriptures, and of Moses in particular.

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

rwp@John:8:16 @{Yea and if I judge} (\kai ean krin“ de eg“\). "And even if I pass judgment." Condition of third class again. {True} (alˆthinˆ). See strkjv@1:9| for \alˆthinos\, genuine, soundly based (cf. \dikaia\ in strkjv@5:30|), "satisfying our perfect conception" (Westcott), not merely true (\alˆthes\) in the particular facts (verse 14|). {For I am not alone} (\hoti monos ouk eimi\). Jesus now takes up the technical criticism in verse 13| after justifying his right to speak concerning himself. {But I and the Father that sent me} (\all eg“ kai ho pempsas me patˆr\). See strkjv@16:32| for a like statement about the Father being with Christ. It is not certain that \patˆr\ is genuine here (omitted by Aleph D, but in B L W), but the Father is clearly meant as in strkjv@7:18,33|. Jesus gives the Father as the second witness.

rwp@John:8:27 @{They perceived not} (\ouk egn“san\). Second aorist active indicative of \gin“sk“\. "Preoccupied as they were with thoughts of an earthly deliverer" (Westcott) and prejudiced against recognizing Jesus as the one sent from God. {That he spake to them of the Father} (\hoti ton patera autois elegen\). Indirect assertion, but with the present indicative (\legei\) changed to the imperfect (\elegen\) as was sometimes done (2:25|) after a secondary tense.

rwp@John:8:29 @{Is with me} (\met' emou estin\). The Incarnation brought separation from the Father in one sense, but in essence there is complete harmony and fellowship as he had already said (8:16|) and will expand in strkjv@17:21-26|. {He hath not left me alone} (\ouk aphˆken me monon\). First aorist active indicative of \aphiˆmi\. "He did not leave me alone." However much the crowds and the disciples misunderstood or left Jesus, the Father always comforted and understood him (Mark:6:46; strkjv@Matthew:14:23; strkjv@John:6:15|). {That are pleasing to him} (\ta aresta aut“i\). This old verbal adjective, from \aresk“\, to please, in N.T. only here, strkjv@Acts:6:2; strkjv@12:3; strkjv@1John:3:32|. The joy of Jesus was in doing the will of the Father who sent him (4:34|).

rwp@John:8:40 @{But now} (\nun de\). Clear statement that they are not doing "the works of Abraham" in seeking to kill him. See this use of \nun de\ after a condition of second class without \an\ in strkjv@John:16:22,24|. {This did not Abraham} (\touto Abraam ouk epoiˆsen\). Blunt and pointed of their unlikeness to Abraham. {A man that hath told you the truth} (\anthr“pon hos ten alˆtheian humin lelalˆka\). \Anthr“pon\ (here=person, one) is accusative case in apposition with {me} (\me\) just before. The perfect active indicative \lelalˆka\ from \lale“\ is in the first person singular because the relative \hos\ has the person of \me\, an idiom not retained in the English {that hath} (that have or who have) though it is retained in the English of strkjv@1Corinthians:15:9| "that am" for \hos eimi\. {Which I heard from God} (\hˆn ˆkousa para tou theou\). Here we have "I" in the English. "God" here is equal to "My Father" in verse 38|. The only crime of Jesus is telling the truth directly from God.

rwp@John:8:44 @{Ye are of your father the devil} (\humeis ek tou patros tou diabolou\). Certainly they can "understand" (\gin“skete\ in 43|) this "talk" (\lalian\) though they will be greatly angered. But they had to hear it (\akouein\ in 43|). It was like a bombshell in spite of the preliminary preparation. {Your will to do} (\thelete poiein\). Present active indicative of \thel“\ and present active infinitive, "Ye wish to go on doing." This same idea Jesus presents in strkjv@Matthew:13:38| (the sons of the evil one, the devil) and strkjv@23:15| (twofold more a son of Gehenna than you). See also strkjv@1John:3:8| for "of the devil" (\ek tou diabolou\) for the one who persists in sinning. In strkjv@Revelation:12:9| the devil is one who leads all the world astray. The Gnostic view that Jesus means "the father of the devil" is grotesque. Jesus does not, of course, here deny that the Jews, like all men, are children of God the Creator, like Paul's offspring of God for all men in strkjv@Acts:17:28|. What he denies to these Pharisees is that they are spiritual children of God who do his will. They do the lusts and will of the devil. The Baptist had denied this same spiritual fatherhood to the merely physical descendants of Abraham (Matthew:3:9|). He even called them "broods of vipers" as Jesus did later (Matthew:12:34|). {A murderer} (\anthr“poktonos\). Old and rare word (Euripides) from \anthr“pos\, man, and \ktein“\, to kill. In N.T. only here and strkjv@1John:3:15|. The Jews were seeking to kill Jesus and so like their father the devil. {Stood not in the truth} (\en tˆi alˆtheiƒi ouk estˆken\). Since \ouk\, not \ouch\, is genuine, the form of the verb is \esteken\ the imperfect of the late present stem \stˆk“\ (Mark:11:25|) from the perfect active \hestˆka\ (intransitive) of \histˆmi\, to place. {No truth in him} (\ouk estin alˆtheia en aut“i\). Inside him or outside (environment). The devil and truth have no contact. {When he speaketh a lie} (\hotan lalˆi to pseudos\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \lale“\. But note the article \to\: "Whenever he speaks the lie," as he is sure to do because it is his nature. Hence "he speaks out of his own" (\ek t“n idi“n lalei\) like a fountain bubbling up (cf. strkjv@Matthew:12:34|). {For he is a liar} (\hoti pseustˆs estin\). Old word for the agent in a conscious falsehood (\pseudos\). See strkjv@1John:1:10; strkjv@Romans:3:4|. Common word in John because of the emphasis on \alˆtheia\ (truth). {And the father thereof} (\kai ho patˆr autou\). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. {Autou} in the genitive can be either neuter or masculine. Westcott takes it thus, "because he is a liar and his father (the devil) is a liar," making "one," not the devil, the subject of "whenever he speaks," a very doubtful expression.

rwp@John:8:49 @{I have not a demon} (\eg“ daimonion ouk ech“\). This Jesus says calmly, passing by the reference to the Samaritans as beneath notice. {My Father} (\ton patera mou\). As in strkjv@2:16|. He is not mad in claiming to honour God (cf. strkjv@7:18|). They were insulting the Father in insulting him (cf. strkjv@5:23|). On \atimaz“\ (\a\ privative and \tima“\, to dishonour) see strkjv@Luke:20:11|.

rwp@John:8:55 @{And ye have not known him} (\kai ouk egn“kate auton\). Adversative use again of \kai\="and yet." Perfect active indicative of \gin“sk“\, the verb for experiential knowledge. This was true of the \kosmos\ (1:10; strkjv@17:25|) and of the hostile Jews (16:3|). Jesus prays that the world may know (17:23|) and the handful of disciples had come to know (17:25|). {But I know him} (\eg“ de oida auton\). Equipped by eternal fellowship to reveal the Father (1:1-18|). This peculiar intimate knowledge Jesus had already claimed (7:29|). Jesus used \oida\ (8:19; strkjv@15:21|) or \gin“sk“\ (17:23,25|) for the knowledge of the Father. No undue distinction can be drawn here. {And if I should say} (\kan eip“\). Third-class condition (concession), "even if I say," with \kai ean\ (\kan\) and second aorist active subjunctive. "Suppose I say." {I shall be like you a liar} (\esomai homoios humin pseustˆs\). Apodosis of the condition. \Homoios\ (like) is followed by the associative-instrumental case \humin\. The word \pseustˆs\ (liar), in spite of the statement that they are the children of the devil, the father of lying (8:44|), comes with a sudden jolt because it is a direct charge. This word liar is not considered polite today in public speech when hurled at definite individuals. There is a rather free use of the word in strkjv@1John:2:4,22; strkjv@4:20; strkjv@5:10|. It is not hard to imagine the quick anger of these Pharisees.

rwp@John:9:29 @{We know that God hath spoken unto Moses} (\hˆmeis oidamen hoti M“usei lelalˆken ho theos\). Perfect active indicative of \lale“\, so still on record. See strkjv@Exodus:33:11|. For \lale“\ used of God speaking see strkjv@Hebrews:1:1|. They are proud to be disciples of Moses. {But as for this man, we do not know whence he is} (\touton de ouk oidamen pothen estin\). "This fellow" they mean by "\touton\" in emphatic position, we do not even know whence he is. Some of the people did (7:27|), but in the higher sense none of the Jews knew (8:14|). These Pharisees neither knew nor cared.

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:12:16 @{Understood not} (\ouk egn“san\). Second aorist active indicative of \gin“sk“\. Another comment by John concerning the failure of the disciples to know what was happening (cf. strkjv@2:22; strkjv@7:39|). {At the first} (\to pr“ton\). Adverbial accusative, as in strkjv@10:40; strkjv@19:39|. {Was glorified} (\edoxasthˆ\). First aorist passive indicative of \doxaz“\, to glorify, used of his death already in strkjv@7:39| and by Jesus himself of his death, resurrection, and ascension in strkjv@12:23; strkjv@13:31|. {Then remembered they} (\tote emnˆsthˆsan\). First aorist passive indicative of \mimnˆsk“\. It was easier to understand then and they had the Holy Spirit to help them (16:13-15|). {Were written of him} (\ˆn ep' aut“i gegrammena\). Periphrastic past perfect passive of \graph“\ with neuter plural participle agreeing with \tauta\ (these things) and singular verb, though the plural \ˆsan\ could have been used. Note the threefold repetition of \tauta\ in this verse, "clumsy" Bernard calls it, but making for clarity. The use of \ep' aut“i\ for "of him" rather than \peri autou\ is unusual, but occurs in strkjv@Revelation:10:11; strkjv@22:16|. {They had done} (\epoiˆsan\). First aorist active indicative of \poie“\, simply, "they did."

rwp@John:12:19 @{The Pharisees therefore laid among themselves} (\hoi oun Pharisaioi eipan pros heautous\). Graphic picture of the predicament of the Pharisees standing off and watching the enthusiastic crowds sweep by. As people usually do, they blame each other for the defeat of their plots against Jesus and for his final victory, as it seemed. {Behold how ye prevail nothing} (\the“reite hoti ouk “pheleite ouden\). It was a pathetic confession of failure because the rest of the plotters had bungled the whole thing. "Ye help nothing at all" by your plots and plans. {Lo, the world is gone after him} (\ide ho kosmos opis“ autou apˆlthen\). Exclamatory use of \ide\ and timeless aorist active indicative of \aperchomai\. The "world" is a bunch of fools, they feel, but see for yourselves. And the Sanhedrin had advertised to "find" Jesus! They can find him now!

rwp@John:12:35 @{Yet a little while is the light among you} (\eti mikron chronon to ph“s en humin estin\). \Chronon\ is the accusative of extent of time. Jesus does not argue the point of theology with the crowd who would not understand. He turns to the metaphor used before when he claimed to be the light of the world (8:12|) and urges that they take advantage of their privilege "while ye have the light" (\h“s to ph“s echete\). {That darkness overtake you not} (\hina mˆ skotia humas katalabˆi\). Purpose (negative) with \hina mˆ\ and second aorist active subjunctive of \katalamban“\. See this verb in strkjv@1:5|. In strkjv@1Thessalonians:5:4| this verb occurs with \hˆmera\ (day) overtaking one like a thief. {Knoweth not whither he goeth} (\ouk oiden pou hupagei\). See strkjv@11:10| for this idea and the same language in strkjv@1John:2:11|. The ancients did not have our electric street lights. The dark streets were a terror to travellers.

rwp@John:12:37 @{Though he had done so many signs before them} (\tosauta autou sˆmeia pepoiˆkotos emprosthen aut“n\). Genitive absolute with perfect active participle in concessive sense of \poie“\. {Yet they believed not on him} (\ouk episteuon eis auton\). No "yet" in the Greek. Negative imperfect active of \pisteu“\, "they kept on not believing on him," stubborn refusal in face of the light (verse 35|).

rwp@John:12:39 @{For this cause they could not believe} (\dia touto ouk edunanto pisteuein\). \Touto\ (this) seems to have a double reference (to what precedes and to what follows) as in strkjv@8:47|. The negative imperfect (double augment, \edunanto\) of \dunamai\. John is not absolving these Jews from moral responsibility, but only showing that the words of Isaiah "had to be fulfilled, for they were the expression of Divine foreknowledge " (Bernard).

rwp@John:13:7 @{I... thou} (\eg“... su\). Jesus repeats the pronouns used by Peter in similar contrast. {Not now} (\ouk arti\). Just now \arti\ means (9:19,25|). Used again by Jesus (verse 33|) and Peter (verse 37|). {But thou shalt understand hereafter} (\gn“sˆi de meta tauta\). Future middle of \gin“sk“\ (instead of the verb \oida\) to know by experience. "Thou shalt learn after these things," even if slowly.

rwp@John:13:8 @{Thou shalt never wash my feet} (\ou mˆ nipsˆis mou tous podas eis ton ai“na\). Strong double negative \ou mˆ\ with first aorist active subjunctive of \nipt“\ with \eis ton ai“na\ (for ever) added and \mou\ (my) made emphatic by position. Peter's sudden humility should settle the issue, he felt. {If I wash thee not} (\ean mˆ nips“ se\). Third-class condition with \ean mˆ\ (negative). Jesus picks up the challenge of Peter whose act amounted to irreverence and want of confidence. "The first condition of discipleship is self-surrender" (Westcott). Songs:"Jesus, waiting with the basin" (Dods), concludes. {Thou hast no part with me} (\ouk echeis meros met' emou\). Not simply here at the supper with its fellowship, but in the deeper sense of mystic fellowship as Peter was quick to see. Jesus does not make foot-washing essential to spiritual fellowship, but simply tests Peter's real pride and mock-humility by this symbol of fellowship.

rwp@John:13:16 @{Is not greater} (\ouk estin meiz“n\). Comparative adjective of \megas\ (greater) followed by the ablative case \kuriou\ (contrast between slave, lord) and \tou pempsantos\ (articular participle of \pemp“\, to send, with contrast with apostle, "one sent" (\apostolos\) from \apostell“\). Jesus here enforces the dignity of service. In strkjv@Luke:22:27| Jesus argues this point a bit. In strkjv@Luke:6:40| the contrast is between the pupil and the teacher, though some pupils consider themselves superior to the teacher. In strkjv@Matthew:10:24| Jesus uses both forms of the saying (pupil and slave). He clearly repeated this \logion\ often.

rwp@John:14:9 @{Songs:long time} (\tosouton chronon\). Accusative of extent of time. {And dost thou not know me?} (\kai ouk egn“kas me;\). Perfect active indicative of \gin“sk“\. Jesus patiently repeats his language to Philip with the crisp statement: "he that hath seen me hath seen the Father" (\ho he“rak“s eme e“raken ton patera\). Perfect active participle and perfect active indicative of \hora“\, state of completion. {Thou} (\su\). Emphatic--After these years together.

rwp@John:14:18 @{I will not leave} (\ouk aphˆs“\). Future active of \aphiˆmi\, to send away, to leave behind. {Desolate} (\orphanous\). Old word (\orphos\, Latin _orbus_), bereft of parents, and of parents bereft of children. Common in papyri of orphan children. In strkjv@13:33| Jesus called the disciples \teknia\ (little children), and so naturally the word means "orphans" here, but the meaning may be "helpless" (without the other Paraclete, the Holy Spirit). The only other N.T. example is in strkjv@James:1:27| where it means "fatherless." {I come} (\erchomai\). Futuristic present as in verse 3|.

rwp@John:14:24 @{He that loveth me not} (\ho mˆ agap“n me\). Present active articular participle of \agapa“\ with negative \mˆ\, "the one who keeps on not loving me." {Is not mine, but the Father's} (\ouk estin emos, alla tou patros\). Predicative possessive pronoun \emos\ and the predicate genitive of possession \patros\.

rwp@John:15:15 @{No longer} (\ouketi\). As he had done in strkjv@13:16|. He was their Rabbi (1:38; strkjv@13:13|) and Lord (13:13|). Paul gloried in calling himself Christ's \doulos\ (bond-slave). {Servants} (\doulous\). Bond-servants, slaves. {I have called you friends} (\humas eirˆka philous\). Perfect active indicative, permanent state of new dignity. They will prove worthy of it by continued obedience to Christ as Lord, by being good \douloi\. Abraham was called the Friend of God (James:2:23|). Are we friends of Christ?

rwp@John:15:19 @{The world would love its own} (\ho kosmos an to idion ephilei\). Conclusion of second-class condition (determined as unfulfilled), regular idiom with \an\ and imperfect indicative in present time. {But because ye are not of the world} (\hoti de ek tou kosmou ouk este\). Definite and specific reason for the world's hatred of real Christians whose very existence is a reproach to the sinful world. Cf. strkjv@7:7; strkjv@17:14; strkjv@1John:3:13|. Does the world hate us? If not, why not? Has the world become more Christian or Christians more worldly?

rwp@John:15:22 @{They had not had sin} (\hamartian ouk eichosan\). Conclusion of condition of second class without \an\ because context makes it clear (\nun de\) without it (Robertson, _Grammar_, p. 1013). The imperfect active indicative with \-osan\ instead of \-on\ (also in verse 24|) as common in the LXX, and occurs in the papyri and the inscriptions and the Boeotian dialect. {Excuse} (\prophasin\). Old word (1Thessalonians:2:5|) either from \prophain“\, to show forth, or \prophˆmi\, to speak forth. Mere pretence, in John only here and verse 24|.

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:16:18 @{We know not what he saith} (\ouk oidamen ti lalei\). The questions to Jesus cease and the disciples frankly confess to each other their own ignorance.

rwp@John:16:23 @{Ye shall ask me nothing} (\eme ouk er“tˆsete\). Either in the sense of question (original meaning of \er“ta“\) as in verses 19,30| since he will be gone or in the sense of request or favours (like \aite“\ in this verse) as in strkjv@14:16; strkjv@Acts:3:2|. In verse 26| both \aite“\ and \er“ta“\ occur in this sense. Either view makes sense here. {If ye shall ask} (\an ti aitˆsˆte\). Third-class condition, \an\ like \ean\ with first aorist active subjunctive of \aite“\. Note ¯14:26| for "in my name."

rwp@John:17:14 @{Not of the world} (\ouk ek tou kosmou\). They are "in the world" (\en t“i kosm“i\, verse 13|) still and Christ sends them "into the world" (\eis ton kosmon\, verse 18|), but they must not be like the world nor get their spirit, standards, and message "out of the world," else they can do the world no good. These verses (14-19|) picture the Master's ideal for believers and go far towards explaining the failure of Christians in winning the world to Christ. Too often the world fails to see the difference or the gain by the change.

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

rwp@John:18:37 @{Art thou a king then?} (\oukoun basileus ei su;\). Compound of \ouk\ and \oun\ and is clearly ironical expecting an affirmative answer, only here in the N.T., and in LXX only in A text in strkjv@2Kings:5:23|. {Thou sayest that} (\su legeis hoti\). In strkjv@Matthew:27:11; strkjv@Mark:15:2; strkjv@Luke:23:3|, \su legeis\ clearly means "yes," as \su eipas\ (thou saidst) does in strkjv@Matthew:26:64| (= "I am," \eg“ eimi\, in strkjv@Mark:41:62|). Hence here \hoti\ had best be taken to mean "because": "Yes, because I am a king." {Have I been born} (\eg“ gegennˆmai\). Perfect passive indicative of \genna“\. The Incarnation was for this purpose. Note repetition of \eis touto\ (for this purpose), explained by \hina marturˆs“ tˆi alˆtheiƒi\ (that I may bear witness to the truth), \hina\ with first aorist active subjunctive of \marture“\. Paul (1Timothy:6:13|) alludes to this good confession when Christ bore witness (\marturˆsantos\) before Pilate. Jesus bore such witness always (John:3:11,32; strkjv@7:7; strkjv@8:14; strkjv@Revelation:1:5|).

rwp@John:19:9 @{Whence art thou?} (\pothen ei su;\). Pilate knew that Jesus was from Galilee (Luke:23:6f.|). He is really alarmed. See a like question by the Jews in strkjv@8:25|. {Gave him no answer} (\apokrisin ouk ed“ken aut“i\). See same idiom in strkjv@1:22|. \Apokrisis\ (old word from \apokrinomai\) occurs also in strkjv@Luke:2:47; strkjv@20:26|. The silence of Jesus, like that before Caiaphas (Mark:14:61; strkjv@Matthew:26:63|) and Herod (Luke:23:9|), irritates the dignity of Pilate in spite of his fears.

rwp@John:19:11 @{Thou wouldest have} (\ouk eiches\). Imperfect active indicative without \an\, but apodosis of second-class condition as in strkjv@15:22,24|. {Except it were given thee} (\ei mˆ ˆn dedomenon\). Periphrastic past perfect indicative of \did“mi\ (a permanent possession). {From above} (\an“then\). From God (cf. strkjv@3:3|), the same doctrine of government stated by Paul in strkjv@Romans:13:1f|. Pilate did not get his "authority" from the Sanhedrin, but from Caesar. Jesus makes God the source of all real "authority." {Hath greater sin} (\meizona hamartian echei\). The same idiom in strkjv@9:41|. Caiaphas has his authority from God also and has used Pilate for his own base end.

rwp@John:19:12 @{Sought} (\ezˆtei\). Imperfect active, "kept on seeking," "made renewed efforts to release him." He was afraid to act boldly against the will of the Jews. {If thou release this man} (\ean touton apolusˆis\). Condition of third class, a direct threat to Pilate. He knew all the time that the Sanhedrin might tell Caesar on him. {Thou art not Caesar's friend} (\ouk ei philos tou kaisaros\). Later to Vespasian this was an official title, here simply a daring threat to Pilate. {Speaketh against Caesar} (\antilegei t“i kaisari\). Caesar brooks no rival. Jesus had allowed himself to be acclaimed king of Israel in the Triumphal Entry (John:12:13; strkjv@Mark:11:10; strkjv@Luke:19:38|). The Sanhedrin have caught Pilate in their toils.

rwp@John:20:2 @{Runneth} (\trechei\). Vivid dramatic present indicative of \trech“\. John deals only with Mary Magdalene. She left the tomb at once before the rest and without seeing the angels as told in the Synoptics (Mark:16:2-8; strkjv@Matthew:28:5-8; strkjv@Luke:24:1-8|). Luke (Luke:24:9-12|) does not distinguish between the separate report of Mary Magdalene and that of the other women. {To Simon Peter} (\pros Sim“na Petron\). Full name as usual in John and back with John and the other disciples. The association of Peter and the other disciple in strkjv@John:18-21| is like that between Peter and John in strkjv@Acts:1-5|. {Loved} (\ephilei\). Imperfect of \phile“\ for which see strkjv@5:20; strkjv@11:3| and for distinction from \agapa“\ see strkjv@11:5; strkjv@13:23; strkjv@21:7,15,17|. {They have taken away} (\ˆran\). First aorist active indicative of \air“\, indefinite plural. {We know not} (\ouk oidamen\). Mary associates the other women with her in her ignorance. For \ethˆkan\ (have laid) see strkjv@19:42|. Mary fears a grave robbery. She has no idea of the resurrection of Jesus.

rwp@John:20:13 @{I do not know} (\ouk oida\). Singular here, not plural as in verse 2|, because clearly Mary is alone here. But the problem is the same. She did not see Peter and John at the tomb.

rwp@John:20:30 @{Many other signs} (\polla alla sˆmeia\). Not only those described in the Synoptic Gospels or referred to in general statements, but many alluded to in John's Gospel (2:23; strkjv@4:45; strkjv@12:37|). {Are not written} (\ouk estin gegrammena\). Periphrastic perfect passive indicative of \graph“\, do not stand written, are not described "in this book." John has made a selection of the vast number wrought by Jesus "in the presence of the disciples" (\en“pion t“n mathˆt“n\), common idiom in Luke, not in Mark and Matthew, and by John elsewhere only in strkjv@1John:3:22|. John's book is written with a purpose which he states.

rwp@John:21:6 @{The right side} (\eis ta dexia merˆ\). Jesus knew where the fish were. For "net" (\diktuon\) see strkjv@Matthew:4:20|, here alone in John. {Were now not able to draw it} (\ouketi auto helkusai ischuon\). Imperfect active picturing the disciples tugging at the net.

rwp@John:21:11 @{Went up} (\anebˆ\). Into the little boat or dinghy. {Drew} (\heilkusen\). Same verb as \helkusai\ in verse 6|. Peter now did what they had failed to do. {Three} (\tri“n\). The addition "three" to the "hundred and fifty" looks as if they were actually counted these "large" (\megal“n\) fish. It was a great fish story that John recalls vividly. {Was not rent} (\ouk eschisthˆ\). First aorist passive indicative of \schiz“\, to split (our word "schism").

rwp@John:21:23 @{That that disciple should not die} (\hoti ho mathˆtˆs ekeinos ouk apothnˆskei\) (present active indicative), because Peter or others misunderstood what Jesus meant as John now carefully explains. He was rebuking Peter's curiosity, not affirming that John would live on till the Master returned. John is anxious to set this matter right.

rwp@Jude:1:9 @{Michael the archangel} (\ho Michael ho archaggelos\). Michael is mentioned also in strkjv@Daniel:10:13,21; strkjv@12:1; strkjv@Revelation:12:7|. \Archaggelos\ in N.T. occurs only here and strkjv@1Thessalonians:4:16|, but in strkjv@Daniel:10:13,20; strkjv@12:1|. {Contending with the devil} (\t“i diabol“i diakrinomenos\). Present middle participle of \diakrin“\, to separate, to strive with as in strkjv@Acts:11:2|. Dative case \diabol“i\. {When he disputed} (\hote dielegeto\). Imperfect middle of \dialegomai\ as in strkjv@Mark:9:34|. {Concerning the body of Moses} (\peri tou M“use“s s“matos\). Some refer this to strkjv@Zechariah:3:1|, others to a rabbinical comment on strkjv@Deuteronomy:34:6|. There is a similar reference to traditions in strkjv@Acts:7:22; strkjv@Galatians:3:19; strkjv@Hebrews:2:2; strkjv@2Timothy:3:8|. But this explanation hardly meets the facts. {Durst not bring} (\ouk etolmˆsen epenegkein\). "Did not dare (first aorist active indicative of \tolma“\), to bring against him" (second aorist active infinitive of \epipher“\). {A railing accusation} (\krisin blasphˆmias\). "Charge of blasphemy" where strkjv@2Peter:2:11| has "\blasphˆmon krisin\." Peter also has \para kuri“i\ (with the Lord), not in Jude. {The Lord rebuke thee} (\epitimˆsai soi kurios\). First aorist active optative of \epitima“\, a wish about the future. These words occur in strkjv@Zechariah:3:1-10| where the angel of the Lord replies to the charges of Satan. Clement of Alex. (_Adumb. in Ep. Judae_) says that Jude:quoted here the _Assumption of Moses_, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the _Assumption of Moses_ took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the _Assumption_. Some date it as early as B.C. 2, others after A.D. 44.

rwp@Jude:1:10 @{Whatsoever things they know not} (\hosa ouk oidasin\). Here strkjv@2Peter:2:12| has \en hois agnoousin\. The rest of the sentence is smoother than strkjv@2Peter:2:12|. {Naturally} (\phusik“s\). Here only in N.T. strkjv@2Peter:2:12| has \gegennˆmena phusika\. Jude:has the article \ta\ with \aloga z“a\ and the present passive \phtheirontai\ instead of the future passive \phtharˆsontai\.

rwp@Luke:2:37 @{Which departed not} (\hˆ ouk aphistato\). Imperfect indicative middle. She kept on not leaving. The Spirit kept her in the temple as he led Simon to the temple (Plummer). The case of "the temple" (\tou hierou\) is ablative. {Night and day} (\nukta kai hˆmeran\). Accusative of duration of time, all night and all day. She never missed a service in the temple.

rwp@Luke:4:2 @{Being tempted} (\peirazomenos\). Present passive participle and naturally parallel with the imperfect passive \ˆgeto\ (was led) in verse 1|. This is another instance of poor verse division which should have come at the end of the sentence. See on ¯Matthew:4:1; strkjv@Mark:1:13| for the words "tempt" and "devil." The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in strkjv@Matthew:4:1-11; strkjv@Luke:4:1-13|. There is a mere mention of it in strkjv@Mark:1:12f|. Songs:then here is a specimen of the Logia of Jesus (Q), a non-Markan portion of Matthew and Luke, the earliest document about Christ. The narrative could come ultimately only from Christ himself. It is noteworthy that it bears all the marks of the high conception of Jesus as the Son of God found in the Gospel of John and in Paul and Hebrews, the rest of the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude:follow in this same strain. The point is that modern criticism has revealed the Messianic consciousness of Jesus as God's Son at his Baptism and in his Temptations at the very beginning of his ministry and in the oldest known documents about Christ (The Logia, Mark's Gospel). {He did eat nothing} (\ouk ephagen ouden\). Second aorist (constative) active indicative of the defective verb \esthi“\. Mark does not give the fast. strkjv@Matthew:4:2| has the aorist active participle \nˆsteusas\ which usually means a religious fast for purposes of devotion. That idea is not excluded by Luke's words. The entrance of Jesus upon his Messianic ministry was a fit time for this solemn and intense consecration. This mental and spiritual strain would naturally take away the appetite and there was probably nothing at hand to eat. The weakness from the absence of food gave the devil his special opportunity to tempt Jesus which he promptly seized. {When they were completed} (\suntelestheis“n aut“n\). Genitive absolute with the first aorist passive participle feminine plural because \hemer“n\ (days) is feminine. According to Luke the hunger (\epeinasen\, became hungry, ingressive aorist active indicative) came at the close of the forty days as in strkjv@Matthew:4:2|.

rwp@Luke:4:12 @{It is said} (\eirˆtai\). Perfect passive indicative, stands said, a favourite way of quoting Scripture in the N.T. In strkjv@Matthew:4:7| we have the usual "it is written" (\gegraptai\). Here Jesus quotes strkjv@Deuteronomy:6:16|. Each time he uses Deuteronomy against the devil. The LXX is quoted. It is the volitive future indicative with \ouk\, a common prohibition. Jesus points out to the devil that testing God is not trusting God (Plummer).

rwp@Luke:4:22 @{Bare him witness} (\emarturoun\). Imperfect active, perhaps inchoative. They all began to bear witness that the rumours were not exaggerations (4:14|) as they had supposed, but had foundation in fact if this discourse or its start was a fair sample of his teaching. The verb \marture“\ is a very old and common one. It is frequent in Acts, Paul's Epistles, and the Johannine books. The substantive \martur\ is seen in our English \martyr\, one who witnesses even by his death to his faith in Christ. {And wondered} (\kai ethaumazon\). Imperfect active also, perhaps inchoative also. They began to marvel as he proceeded with his address. This verb is an old one and common in the Gospels for the attitude of the people towards Jesus. {At the words of grace} (\epi tois logois tˆs charitos\). See on ¯Luke:1:30; strkjv@2:52| for this wonderful word \charis\ so full of meaning and so often in the N.T. The genitive case (case of genus or kind) here means that the words that came out of the mouth of Jesus in a steady stream (present tense, \ekporeuomenois\) were marked by fascination and charm. They were "winning words" as the context makes plain, though they were also "gracious" in the Pauline sense of "grace." There is no necessary antithesis in the ideas of graceful and gracious in these words of Jesus. {Is not this Joseph's son?} (\Ouchi huios estin I“sˆph houtos;\). Witness and wonder gave way to bewilderment as they began to explain to themselves the situation. The use of \ouchi\ intensive form of \ouk\ in a question expects the answer "yes." Jesus passed in Nazareth as the son of Joseph as Luke presents him in strkjv@3:23|. He does not stop here to correct this misconception because the truth has been already amply presented in strkjv@1:28-38; strkjv@2:49|. This popular conception of Jesus as the son of Joseph appears also in strkjv@John:1:45|. The puzzle of the people was due to their previous knowledge of Jesus as the carpenter (Mark:6:3|; the carpenter's son, strkjv@Matthew:13:55|). For him now to appear as the Messiah in Nazareth where he had lived and laboured as the carpenter was a phenomenon impossible to credit on sober reflection. Songs:the mood of wonder and praise quickly turned with whispers and nods and even scowls to doubt and hostility, a rapid and radical transformation of emotion in the audience.

rwp@Luke:4:41 @{Came out} (\exˆrcheto\, singular, or \exˆrchonto\, plural). Imperfect tense, repetition, from one after another. {Thou art the Son of God} (\Su ei ho huios tou theou\). More definite statement of the deity of Jesus than the witness of the demoniac in the synagogue (Luke:4:34; strkjv@Mark:1:24|), like the words of the Father (Luke:3:22|) and more so than the condition of the devil (Luke:4:3,9|). In the Canterbury Revision "devils" should always be "demons" (\daimonia\) as here. {Suffered them not to speak} (\ouk eia auta lalein\). Imperfect third singular active of \ea“\, very old and common verb with syllabic augment \ei\. The tense accents the continued refusal of Jesus to receive testimony to his person and work from demons. Cf. strkjv@Matthew:8:4| to the lepers. {Because they knew} (\hoti ˆideisan\). Causal, not declarative, \hoti\. Past perfect of the second perfect \oida\. {That he was the Christ} (\ton Christon auton einai\). Infinitive in indirect assertion with the accusative of general reference. \Ton Christon\ = {the Anointed}, the Messiah.

rwp@Luke:6:39 @{Also a parable} (\kai parabolˆn\). Plummer thinks that the second half of the sermon begins here as indicated by Luke's insertion of "And he spake (\eipen de\) at this point. Luke has the word parable some fifteen times both for crisp proverbs and for the longer narrative comparisons. This is the only use of the term parable concerning the metaphors in the Sermon on the Mount. But in both Matthew and Luke's report of the discourse there are some sixteen possible applications of the word. Two come right together: The blind leading the blind, the mote and the beam. Matthew gives the parabolic proverb of the blind leading the blind later (Matthew:15:14|). Jesus repeated these sayings on various occasions as every teacher does his characteristic ideas. Songs:Luke strkjv@6:40; strkjv@Matthew:10:24|, strkjv@Luke:6:45; strkjv@Matthew:12:34f.| {Can} (\Mˆti dunatai\). The use of \mˆti\ in the question shows that a negative answer is expected. {Guide} (\hodˆgein\). Common verb from \hodˆgos\ (guide) and this from \hodos\ (way) and \hˆgeomai\, to lead or guide. {Shall they not both fall?} (\ouchi amphoteroi empesountai;\). \Ouchi\, a sharpened negative from \ouk\, in a question expecting the answer Yes. Future middle indicative of the common verb \empipt“\. {Into a pit} (\eis bothunon\). Late word for older \bothros\.

rwp@Luke:6:40 @{The disciple is not above his master} (\ouk estin mathˆtˆs huper ton didaskalon\). Literally, a learner (or pupil) is not above the teacher. Precisely so in strkjv@Matthew:10:24| where "slave" is added with "lord." But here Luke adds: "But everyone when he is perfected shall be as his master" (\katˆrtismenos de pƒs estai h“s ho didaskalos autou\). The state of completion, perfect passive participle, is noted in \katˆrtismenos\. The word is common for mending broken things or nets (Matthew:4:21|) or men (Galatians:6:1|). Songs:it is a long process to get the pupil patched up to the plane of his teacher.

rwp@Luke:6:48 @{Digged and went deep} (\eskapsen kai ebathunen\). Two first aorist indicatives. Not a _hendiadys_ for dug deep. \Skapt“\, to dig, is as old as Homer, as is \bathun“\, to make deep. {And laid a foundation} (\kai ethˆken themelion\). That is the whole point. This wise builder struck the rock before he laid the foundation. {When a flood arose} (\plˆmmurˆs genomenˆs\). Genitive absolute. Late word for flood, \plˆmmura\, only here in the N.T., though in strkjv@Job:40:18|. {Brake against} (\proserˆxen\). First aorist active indicative from \prosrˆgnumi\ and in late writers \prosrˆss“\, to break against. Only here in the N.T. strkjv@Matthew:7:25| has \prosepesan\, from \prospipt“\, to fall against. {Could not shake it} (\ouk ischusen saleusai autˆn\). Did not have strength enough to shake it. {Because it had been well builded} (\dia to kal“s oikodomˆsthai autˆn\). Perfect passive articular infinitive after \dia\ and with accusative of general reference.

rwp@Matthew:10:34 @{I came not to send peace, but a sword} (\ouk ˆlthon balein eirˆnˆn, alla machairan\). A bold and dramatic climax. The aorist infinitive means a sudden hurling of the sword where peace was expected. Christ does bring peace, not as the world gives, but it is not the force of compromise with evil, but of conquest over wrong, over Satan, the triumph of the cross. Meanwhile there will be inevitably division in families, in communities, in states. It is no namby-pamby sentimentalism that Christ preaches, no peace at any price. The Cross is Christ's answer to the devil's offer of compromise in world dominion. For Christ the kingdom of God is virile righteousness, not mere emotionalism.

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

rwp@Matthew:13:21 @{Yet hath he not root in himself} (\ouk echei de rhizan en heaut“i\). Cf. strkjv@Colossians:2:7| and strkjv@Ephesians:3:18| \erriz“memoi\. Stability like a tree. Here the man has a mushroom growth and "endureth for a while" (\proskairos\), temporary, quick to sprout, quick to stumble (\skandalizetai\). What a picture of some converts in our modern revivals. They drop away overnight because they did not have the root of the matter in them. This man does not last or hold out.

rwp@Matthew:13:57 @{And they were offended in him} (\kai eskandalizonto en aut“i\). Graphic imperfect passive. Literally, "They stumbled at him," "They were repelled by him" (Moffatt), "They turned against him" (Weymouth). It was unpardonable for Jesus not to be commonplace like themselves. {Not without honour} (\ouk estin atimos\). This is a proverb found in Jewish, Greek, and Roman writers. Seen also in the _Logia of Jesus_ (_Oxyr. Papyri_ i. 3).

rwp@Matthew:15:24 @{I was not sent} (\ouk apestalˆn\). Second aorist passive indicative of \apostell“\. Jesus takes a new turn with this woman in Phoenicia. He makes a test case of her request. In a way she represented the problem of the Gentile world. He calls the Jews "the lost sheep of the house of Israel" in spite of the conduct of the Pharisees.

rwp@Matthew:16:1 @{The Pharisees and Sadducees} (\hoi Pharisaioi kai Saddoukaioi\). The first time that we have this combination of the two parties who disliked each other exceedingly. Hate makes strange bedfellows. They hated Jesus more than they did each other. Their hostility has not decreased during the absence of Jesus, but rather increased. {Tempting him} (\peirazontes\). Their motive was bad. {A sign from heaven} (\sˆmeion ek tou ouranou\). The scribes and Pharisees had already asked for a sign (12:38|). Now this new combination adds "from heaven." What did they have in mind? They may not have had any definite idea to embarrass Jesus. The Jewish apocalypses did speak of spectacular displays of power by the Son of Man (the Messiah). The devil had suggested that Jesus let the people see him drop down from the pinnacle of the temple and the people expected the Messiah to come from an unknown source (John:7:27|) who would do great signs (John:7:31|). Chrysostom (_Hom_. liii.) suggests stopping the course of the sun, bridling the moon, a clap of thunder.

rwp@Revelation:17:8 @{Was and is not} (\ˆn kai ouk estin\). Imperfect and present of \eimi\, an apparent antithesis to \ho ˆn kai ho “n\ of strkjv@1:4|. This is a picture of the beast of strkjv@13:1ff.| which the woman is riding, but no longer just the empire, but one of the emperors who died (\ouk estin\, is not). {And is about to come up out of the abyss} (\kai mellei anabainein ek tˆs abussou\). That is, he is going to come to life again. {And to go into perdition} (\kai eis ap“leian hupagei\). Songs:(and he goes into perdition) the best MSS. read rather than the infinitive \hupagein\. Most interpreters see here an allusion to the "Nero _redivivus_" expectancy realized in Domitian, who was ruling when John wrote and who was called Nero _redivivus_. {Shall wonder} (\thaumasthˆsontai\). First future passive (deponent) of \thaumaz“\, with which compare \ethaumasthˆ\ in strkjv@13:3|. John had wondered (\ethaumasa\) in verse 6| "with the amazement of a horrible surprise; the world will wonder and admire" (Swete). {Whose name} (\h“n onoma\). Singular \onoma\, like \pt“ma\ in strkjv@11:8|. See strkjv@13:8| for the same description of those who worship the beast and for discussion of details. {When they behold} (\blepont“n\). Genitive plural of the present active participle of \blep“\, agreeing with \h“n\ (genitive relative) rather than with \hoi katoikountes\ (nominative just before \h“n\). {How that} (\hoti\). "Namely that." {He was, and is not, and shall come} (\ˆn kai ouk estin kai parestai\). Repetition of what is in verse 7| with \parestai\ (future of \pareimi\, from which \parousia\ comes) in place of \mellei\, "parody of the divine name" (Charles) in strkjv@1:4,8; strkjv@4:8|, "as the hellish antitype of Christ." The Neronic Antichrist has also a \parousia\.

rwp@Revelation:18:7 @{How much soever} (\hosa\). Indefinite quantitative relative pronoun \hosos\ in the accusative (cognate) neuter plural object of \edoxasen\ (first aorist active indicative of \doxaz“\). {Herself} (\hautˆn\). Reflexive pronoun, accusative also with \edoxasen\. {Waxed wanton} (\estrˆniasen\). First aorist (ingressive) active indicative of \strˆnia“\ (to live luxuriously), verb in late comedy instead of \trupha“\ (James:5:5|), from \strˆnos\ (Revelation:18:3|), only here in N.T. {Songs:much give her of torment and mourning} (\tosouton dote autˆi basanismon kai penthos\). Second aorist active imperative of \did“mi\, to give. The correlative pronoun \tosouton\ is masculine singular accusative, agreeing with \basanismon\, for which see strkjv@9:5; strkjv@14:11|, and is understood with the neuter word \penthos\ (mourning), in N.T. only in strkjv@James:4:9; strkjv@Revelation:18:7ff.; strkjv@21:4| (kin to \pathos, penomai\). {I sit a queen} (\kathˆmai basilissa\). Predicate nominative for the old form \basileia\ (\basilis\), as in strkjv@Matthew:12:42|. Babylon and Tyre had preceded Rome in such boasting (Isaiah:47:7-9; strkjv@Ezekiel:27:3; strkjv@28:2; strkjv@Zephaniah:2:15|). {And am no widow} (\kai chˆra ouk eimi\). Feminine of the adjective \chˆros\ (barren), old word (Mark:12:40|). {Shall in no wise see mourning} (\penthos ou mˆ id“\). Confident boast of security with emphatic position of \penthos\ (see above) and double negative \ou mˆ\ with the second aorist active subjunctive of \hora“\ (defective verb).

rwp@Revelation:18:11 @{The merchants} (\hoi emporoi\). As in strkjv@18:3,15,23|. The dirge of the merchants follows the wail of the kings. {Weep and mourn} (\klaiousin kai penthousin\). Present active indicatives of \klai“\ and \penthe“\ as in verses 9| (for \klai“\), 15,19|. {For no man buyeth their merchandise any more} (\hoti ton gomon aut“n oudeis agorazei ouketi\). Reason enough for their sorrow over Rome's fall. \Gomos\ is old word (from \gem“\ to be full) for a ship's cargo (Acts:21:3|) and then any merchandise (Revelation:18:11f.|). Galen, Pliny, Aristides tell of the vastness of the commerce and luxury of Rome, the world's chief market. Many of the items here are like those in the picture of the destruction of Tyre in strkjv@Ezekiel:26; 27|. There are twenty-nine items singled out in verses 12,13| of this merchandise or cargo (\gomon\), imports into the port of Rome. Only a few need any comment.

rwp@Revelation:18:14 @{The fruits} (\hˆ op“ra\). The ripe autumn fruit (Jeremiah:40:10,12|). Here only in N.T. Of uncertain etymology (possibly \opos\, sap, \h“ra\, hour, time for juicy sap). See strkjv@Jude:1:12| for \dendra phthinop“rinos\ (autumn trees). {Which thy soul lusteth after} (\sou tˆs epithumias tˆs psuchˆs\). "Of the lusting of thy soul." {Are gone from thee} (\apˆlthen 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} (\ap“leto apo sou\). Prophetic second aorist middle indicative of \apollumi\ (intransitive). {Shall find them no more at all} (\ouketi ou mˆ auta heurˆsousin\). Doubled double negative with future active, as emphatic a negation as the Greek can make.

rwp@Revelation:20:5 @{The rest of the dead} (\hoi loipoi t“n nekr“n\). "All except the martyrs, both the righteous and the unrighteous" (Beckwith). But some take this to mean only the wicked. {Lived not until the thousand years should be finished} (\ouk ezˆsan achri telesthˆi ta chilia etˆ\). See verse 4| for the items here. "To infer from this statement, as many expositors have done, that the \ezˆsan\ of v. 4| must be understood of bodily resuscitation, is to interpret apocalyptic prophecy by methods of exegesis which are proper to ordinary narrative" (Swete). I sympathize wholly with that comment and confess my own ignorance therefore as to the meaning of the symbolism without any predilections for post-millennialism or premillennialism. {This is the first resurrection} (\hautˆ hˆ anastasis hˆ pr“tˆ\). Scholars differ as to the genuineness of this phrase. Accepting it as genuine, Swete applies it to "the return of the martyrs and confessors to life at the beginning of the Thousand Years." According to this view the first resurrection is a special incident in the present life before the Parousia. It has no parallel with strkjv@1Thessalonians:4:16|, where the dead in Christ are raised before those living are changed. Some think that John here pictures the "Regeneration" (\palingenesia\) of strkjv@Matthew:19:28| and the "Restoration" (\apokatastasis\) of strkjv@Acts:3:21|. No effort is here made to solve this problem, save to call attention to the general judgment out of the books in strkjv@20:12| and to the general resurrection in strkjv@John:5:29; strkjv@Acts:24:15|.

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

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

rwp@Revelation:21:25 @{Shall in no wise be shut} (\ou mˆ kleisth“sin\). Double negative with the first aorist passive subjunctive of \klei“\. {By day} (\hˆmeras\). Genitive of time. Mentioned alone without \nuktos\ (by night), "for there shall be no night there" (\nux gar ouk estai ekei\). This looks like a continued picture of heaven.

rwp@Revelation:22:3 @{There shall be no curse any more} (\pan katathema ouk estai eti\). No other example of \katathema\ has been found outside of the _Didache_ XVI. 5, though the verb \katathematiz“\ occurs in strkjv@Matthew:26:74|, meaning to curse, while we have \anathematiz“\ in strkjv@Mark:14:71| in the same sense. It may be a syncopated form of \katanathema\. The usual \anathema\ (curse) occurs in strkjv@1Corinthians:16:22; strkjv@Galatians:1:8; strkjv@Romans:9:3|. For \pan\ with \ouk=ouden\ see strkjv@21:27|. {Shall do him service} (\latreusousin aut“i\). Future active of \latreu“\, linear idea, "shall keep on serving." See strkjv@7:15| for present active indicative of this same verb with the dative \aut“i\ as here, picturing the worship of God in heaven. See strkjv@27:1| for "the throne of God and of the Lamb."

rwp@Revelation:22:5 @{Shall be night no more} (\nux ouk estai eti\). As in strkjv@21:25|. {They need} (\echousin chreian\). Present active indicative, "They have need," though A has \hexousin\ (shall have), future like \estai\. Here again there is repetition of part of strkjv@21:23|, but for the purpose of showing the delightsomeness of the New Jerusalem with no need of lamp or sun (change to \ph“s\ with \hˆliou\ instead of \ph“tos\, "they have no light of sun"). {Shall give them light} (\ph“tisei\). Future active of \ph“tiz“\, while aorist \eph“tisen\ in strkjv@21:23|. {They shall reign} (\basileusousin\). Future active of \basileu“\. Reign eternally in contrast with the limited millennial reign of strkjv@20:4,6|. This glorious eternal reign with Christ occurs repeatedly in the book (1:6; strkjv@3:21; strkjv@5:10|) as in strkjv@Luke:22:30|. Christ's Kingdom is spiritual (John:18:36f.|). "The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem" (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking.

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

rwp@Romans: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:3:12 @{They are together become unprofitable} (\hama ˆchre“thˆsan\). First aorist passive indicative of \achreo“\. Late word in Polybius and Cilician inscription of first century A.D. Some MSS. read \ˆchrei“thˆsan\ from \achreios\, useless (\a\ privative and \chreios\, useful) as in strkjv@Luke:17:10; strkjv@Matthew:25:30|, but Westcott and Hort print as above from the rarer spelling \achreos\. Only here in N.T. The Hebrew word means to go bad, become sour like milk (Lightfoot). {No, not so much as one} (\ouk estin he“s henos\). "There is not up to one."

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

rwp@Romans:6:9 @{Dieth no more} (\ouketi apothnˆskei\). "Christ's particular death occurs but once" (Shedd). See strkjv@Hebrews:10:10|. A complete refutation of the "sacrificial" character of the "mass."

rwp@Romans:7:7 @{Is the law sin?} (\ho nomos hamartia?\). A pertinent query in view of what he had said. Some people today oppose all inhibitions and prohibitions because they stimulate violations. That is half-baked thinking. {I had not known sin} (\tˆn hamartian ouk egn“n\). Second aorist indicative of \gin“sk“\, to know. It is a conclusion of a second class condition, determined as unfulfilled. Usually \an\ is used in the conclusion to make it plain that it is second class condition instead of first class, but occasionally it is not employed when it is plain enough without as here (John:16:22,24|). See on ¯Galatians:4:15|. Songs:as to {I had not known coveting} (lust), \epithumian ouk ˆidein\. But all the same the law is not itself sin nor the cause of sin. Men with their sinful natures turn law into an occasion for sinful acts.

rwp@Romans:7:18 @{In me} (\en emoi\). Paul explains this by "in my flesh" (\en tˆi sarki mou\), the unregenerate man "sold under sin" of verse 14|. {No good thing} (\ouk--agathon\). "Not absolutely good." This is not a complete view of man even in his unregenerate state as Paul at once shows. {For to will is present with me} (\to gar thelein parakeitai moi\). Present middle indicative of \parakeimai\, old verb, to lie beside, at hand, with dative \moi\. Only here in N.T. {The wishing} is the better self, {the doing not} the lower self.

rwp@Romans:7:20 @{It is no more I that do it} (\ouketi eg“ katergazomai auto\). Just as in verse 17|, "no longer do I do it" (the real \Ego\, my better self), and yet there is responsibility and guilt for the struggle goes on.

rwp@Romans:8:9 @{Not in the flesh} (\ouk en sarki\). Not sold under sin (7:14|) any more. {But in the spirit} (\alla en pneumati\). Probably, "in the Holy Spirit." It is not Pantheism or Buddhism that Paul here teaches, but the mystical union of the believer with Christ in the Holy Spirit. {If so be that} (\eiper\). "If as is the fact" (cf. strkjv@3:30|). {The Spirit of Christ} (\pneuma Christou\). The same as "the Spirit of God" just before. See also strkjv@Phillipians:1:19; strkjv@1Peter:1:11|. Incidental argument for the Deity of Christ and probably the meaning of strkjv@2Corinthians:3:18| "the Spirit of the Lord." Condition of first class, assumed as true.

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

rwp@Romans:9:11 @{The children being not yet born} (\mˆp“ gennˆthent“n\). Genitive absolute with first aorist passive participle of \genna“\, to beget, to be born, though no word for children nor even the pronoun \aut“n\ (they). {Neither having done anything good or bad} (\mˆde praxant“n ti agathon ˆ phaulon\). Genitive absolute again with first active participle of \prass“\. On \phaulon\, see strkjv@2Corinthians:5:10|. {The purpose of God} (\hˆ prothesis tou theou\). See strkjv@8:28| for \prothesis\. {According to election} (\kat' eklogˆn\). Old word from \ekleg“\, to select, to choose out. See strkjv@1Thessalonians:1:4|. Here it is the purpose (\prothesis\) of God which has worked according to the principles of election. {Not of works} (\ouk ex erg“n\). Not of merit.

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:9:25 @{In Hosea} (\en t“i H“sˆe\). He quotes strkjv@2:23| with some freedom. Hosea refers to the ten tribes and Paul applies the principle stated there to the Gentiles. Hosea had a son named _Lo-ammi_ = \ou laos\. Songs:here \ho ou laos mou\ "the not people of mine." \Ou\ with substantives obliterates the meaning of the substantive, an idiom seen in Thucydides and other Greek writers. See also strkjv@Romans:10:19; strkjv@1Peter:2:10|. {Which was not beloved} (\tˆn ouk ˆgapˆmenˆn\). The LXX rendering of _Lo-ruhamah_ (not mercy, without mercy or love), name of Hosea's daughter. The use of \ouk\ with the perfect passive participle is emphatic, since \mˆ\ is the usual negative of the participle in the _Koin‚_.

rwp@Romans:9:31 @{Did not arrive at that law} (\eis nomon ouk ephthasen\). First aorist active indicative of \phthan“\, old verb to anticipate (1Thessalonians:4:15|), now just to arrive as here and strkjv@2Corinthians:10:14|. The word "that" is not in the Greek. Legal righteousness Israel failed to reach, because to do that one had to keep perfectly all the law.

rwp@Romans:10:18 @{Did they not hear?} (\mˆ ouk ˆkousan?\). Rather, "Did they fail to hear?" (expecting the negative answer \mˆ\, while \ouk\ blends with the verb). See on ¯1Corinthians:9:5| for this construction. {Yea, verily} (\menounge\). Triple particle (\men, oun, ge\) as in strkjv@9:20|. {Sound} (\phthoggos\). Vibration of a musical string. See on ¯1Corinthians:14:7|. Only two N.T. examples. {The world} (\tˆs oikoumenˆs\). The inhabited earth as in strkjv@Luke:2:1|.

rwp@Romans:10:19 @{Did Israel not know?} (\mˆ Israel ouk egn“?\). "Did Israel fail to know?" See above. {First} (\pr“tos\). Moses first before any one else. LXX quotation strkjv@Deuteronomy:32:21|. See on ¯1Corinthians:10:22| for \parazˆl“s“\ (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.

rwp@Romans:11:2 @{Whom he foreknew} (\hon proegn“\). The same form and sense as in strkjv@8:29|, which see. Probably the Hebrew sense of choice beforehand. The nation of Israel was God's chosen people and so all the individuals in it could not be cast off. {Wot ye not?} (\ouk oidate?\). "Know ye not?" Why keep the old English "wot"? {Of Elijah} (\en Eleiƒi\). "In the case of Elijah." Cf. "in the bush" (Mark:12:26|). {He pleadeth} (\entugchanei\). See on ¯8:27|. \Entugchan“\ means to happen on one and so to converse with (Acts:25:24|), to plead for (Romans:8:27,34|), to plead against as here with \kata\, but the "against" is in \kata\.

rwp@Romans:11:6 @{Otherwise} (\epei\). Ellipse after \epei\ (since), "since, in that case." {Is no more} (\ouketi ginetai\). "No longer becomes" grace, loses its character as grace. Augustine: _Gratia nisi gratis sit gratia non est_.

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

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