OT-HISTORY.filter - rwp peri:
rwp@
1Corinthians:12:13 @{Were we all baptized into one body} (\hmeis pantes eis hen sma ebaptisthmen\). First aorist passive indicative of \baptiz\ and so a reference to a definite past event with each of them of different races, nations, classes, when each of them put on the outward badge of service to Christ, the symbol of the inward changes already wrought in them by the Holy Spirit (Galatians:3:27; strkjv@Romans:6:2ff.|). {And were all made to drink of one Spirit} (\kai pantes hen pneuma epotisthmen\). First aorist passive indicative of \potiz\, old verb, to give to drink. The accusative \hen pneuma\ is retained in the passive as often with verbs that in the active take two accusatives. The reference is to a definite act in the past, probably to the inward experience of the Holy Spirit symbolized by the act of baptism.
rwp@1Corinthians:12:21 @{Cannot say} (\ou dunatai eipein\). And be truthful. The superior organs need the inferior ones (the eye, the hand, the head, the feet).
rwp@1Corinthians:12:23 @{We bestow} (\peritithemen\). Literally, We place around as if a garland (Mark:15:17|) or a garment (Matthew:27:28|). {More abundant comeliness} (\euschmosunn perissoteran\). One need only mention the mother's womb and the mother's breast to see the force of Paul's argument here. The word, common in old Greek, from \euschmn\ (\eu\, well, \schma\, figure), here only in N.T. One may think of the coal-miner who digs under the earth for the coal to keep us warm in winter. Songs:\aschmn\ (deformed, uncomely), old word, here only in N.T., but see strkjv@7:36| for \aschmone\.
rwp@1Corinthians:12:24 @{Tempered the body together} (\sunekerasen to sma\). First aorist active indicative of \sunkerannumi\, to mix together, old word, but in N.T. only here and strkjv@Hebrews:4:2|. Plato used this very word of the way God compounded (\sunekerasato\) the various elements of the body in creating soul and body. Paul rejects the idea of the later Gnostics that matter is evil and the physical organs degrading. He gives a noble picture of the body with its wonderful organs planned to be the temple of God's Spirit (6:19|) in opposition to the Epicurean sensualists in Corinth. {To that part which lacked} (\ti husteroumeni\). It is a true instinct that gives superior honour to the unseen organs of life.
rwp@1Corinthians:14:1 @{Follow after love} (\dikete tn agapn\). As if a veritable chase. Paul comes back to the idea in strkjv@12:31| (same use of \zloute\) and proves the superiority of prophecy to the other spiritual gifts not counting faith, hope, love of strkjv@13:13|. {But rather that ye may prophesy} (\mallon de hina prophteute\). Distinct aim in view as in verse 5|. Old verb from \prophts\, common in N.T. Present subjunctive, "that ye may keep on prophesying."
rwp@1Corinthians:14:9 @{Unless ye utter speech easy to be understood} (\ean m eusmon logon dte\). Condition of third class again (\ean\ and aorist subjunctive). \Eusmon\ (\eu\, well, \sma\, sign) is old word, here only in N.T., well-marked, distinct, clear. Good enunciation, a hint for speakers. {Ye will be speaking into the air} (\esesthe eis aera lalountes\). Periphrastic future indicative (linear action). Cf. \aera dern\ (beating the air) in strkjv@9:26|. Cf. our talking to the wind. This was before the days of radio.
rwp@1Corinthians:14:12 @{Zealous of spiritual gifts} (\zltai pneumatn\). Zealots for spirits. Songs:it looked. {That ye may abound} (\hina perisseute\). Purpose clause with the object by prolepsis stated beforehand "for the edification of the church."
rwp@1Corinthians:15:2 @{In what words I preached it unto you} (\tini logoi euggelisamn humin\). Almost certainly \tis\ (\tini logoi\, locative or instrumental, in or with) here is used like the relative \hos\ as is common in papyri (Moulton, _Prolegomena_, p. 93f.; Robertson, _Grammar_, p. 737f.). Even so it is not clear whether the clause depends on \gnriz\ like the other relatives, but most likely so. {If we hold it fast} (\ei katechete\). Condition of first class. Paul assumes that they are holding it fast. {Except ye believed in vain} (\ektos ei m eiki episteusate\). For \ektos ei m\ see on ¯14:5|. Condition of first class, unless in fact ye did believe to no purpose (\eiki\, old adverb, only in Paul in N.T.). Paul holds this peril over them in their temptation to deny the resurrection.
rwp@1Corinthians:15:3 @{First of all} (\en prtois\). Among first things. _In primis_. Not to time, but to importance. {Which I also received} (\ho kai parelabon\). Direct revelation claimed as about the institution of the Lord's Supper (11:23|) and same verbs used (\paredka, parelabon\). Four items given by Paul in explaining "the gospel" which Paul preached. Stanley calls it (verses 1-11|) the creed of the early disciples, but "rather a sample of the exact form of the apostle's early teaching, than a profession of faith on the part of converts" (Vincent). The four items are presented by four verbs (died, \apethanen\, was buried, \etaph\, hath been raised, \eggertai\, appeared, \phth\). {Christ died} (\Christos apethanen\). Historical fact and crucial event. {For our sins} (\huper tn hamartin hmn\). \Huper\ means literally over, in behalf, even instead of (Galatians:3:13|), where used of persons. But here much in the sense of \peri\ (Galatians:1:14|) as is common in _Koin_. In strkjv@1Peter:3:18| we have \peri hamartin, huper adikn\. {According to the Scriptures} (\kata tas graphas\). As Jesus showed (Luke:22:37; strkjv@24:25|) and as Peter pointed out (Acts:2:25-27; strkjv@3:35|) and as Paul had done (Acts:13:24f.; strkjv@17:3|). Cf. strkjv@Romans:1:2ff|.
rwp@1Corinthians:15:5 @{And that he appeared to Cephas} (\kai hoti phth Kphi\). First aorist passive indicative of the defective verb \hora\, to see. Paul means not a mere "vision," but actual appearance. John uses \ephanerth\ (John:21:14|) from \phanero\, to make manifest, of Christ's appearance to the seven by the Sea of Galilee. Peter was listed first (\prtos\) among the Apostles (Matthew:10:2|). Jesus had sent a special message to him (Mark:16:7|) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke:24:34|), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ's resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when re-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul's own witness given in this undoubted Epistle. The natural way to understand Paul's adverbs of time here is chronological: {then} (\eita\), {then} (\epeita\), {then} (\epeita\), {then} (\eita\), {last of all} (\eschaton pantn\). {To the twelve} (\tois ddeka\). The technical name. Only ten were present, for Judas was dead and Thomas was absent (John:20:24|).
rwp@2Thessalonians:2:4 @{He that opposeth and exalteth himself} (\ho antikeimenos kai huperairomenos\). Like John's Antichrist this one opposes (\anti-\) Christ and exalts himself (direct middle of \huperair\, old verb to lift oneself up {above} others, only here and strkjv@2Corinthians:12:7| in N.T.), but not Satan, but an agent of Satan. This participial clause is in apposition with the two preceding phrases, the man of sin, the son of perdition. Note strkjv@1Corinthians:8:5| about one called God and strkjv@Acts:17:23| for \sebasma\ (from \sebazomai\), object of worship, late word, in N.T. only in these two passages. {Songs:that he sitteth in the temple of God} (\hste auton eis ton naon tou theou kathisai\). Another example of the infinitive with \hste\ for result. Caius Caligula had made a desperate attempt to have his statue set up for worship in the Temple in Jerusalem. This incident may lie behind Paul's language here. {Setting himself forth as God} (\apodeiknunta heauton hoti estin theos\). Present active participle (\mi\ form) of \apodeiknumi\, agreeing in case with \auton\, {showing himself that he is God}. Caligula claimed to be God. Moffatt doubts if Paul is identifying this deception with the imperial cultus at this stage. Lightfoot thinks that the deification of the Roman emperor supplied Paul's language here. Wetstein notes a coin of Julius with \theos\ on one side and \Thessaloniken\ on the other. In strkjv@1John:2:18| we are told of "many antichrists" some of whom had already come. Hence it is not clear that Paul has in mind only one individual or even individuals at all rather than evil principles, for in verse 6| he speaks of \to katechon\ (that which restraineth) while in verse 7| it is \ho katechn\ (the one that restraineth). Frame argues for a combination of Belial and Antichrist as the explanation of Paul's language. But the whole subject is left by Paul in such a vague form that we can hardly hope to clear it up. It is possible that his own preaching while with them gave his readers a clue that we do not possess.
rwp@2Thessalonians:2:6 @{That which restraineth} (\to katechon\). {And now you know} (\kai nun oidate\), says Paul in this cryptic apocalyptic passage. Unfortunately we do not know what Paul means by {that which restrains} (holds back, \katechon\), neuter here and masculine in verse 7| \ho katechn\. "This impersonal principle or power is capable also of manifesting itself under a personal form" (Milligan). "He is Satan's messiah, an infernal caricature of the true Messiah" (Moffatt). Warfield (_Expositor_, III, iv, pp. 30ff.) suggested that the man of lawlessness is the imperial line with its rage for deification and that the Jewish state was the restraining power. But God overrules all human history and his ultimate purpose is wrought out. {To the end that} (\eis to\). Another example of \eis to\ and the infinitive for purpose. {In his own season} (\en ti autou kairi\). Note \autou\ (his), not \heautou\ (his own), {revealed in his time}, in the time set him by God.
rwp@2Thessalonians:2:10 @{With all deceit of unrighteousness} (\en pasi apati adikias\). This pastmaster of trickery will have at his command all the energy and skill of Satan to mislead and deceive. How many illustrations lie along the pathway of Christian history. {For them that are perishing} (\tois apollumenois\). Dative case of personal interest. Note this very phrase in strkjv@2Corinthians:2:15; strkjv@4:3|. Present middle participle of \appollumi\, to destroy, the dreadful process goes on. {Because} (\anth' hon\). In return for which things (\anti\ and the genitive of the relative pronoun). Same idiom in strkjv@Luke:1:20; strkjv@12:3; strkjv@19:44; strkjv@Acts:12:23| and very common in the LXX. {The love of the truth} (\tn agapn ts altheias\). That is the gospel in contrast with _lying_ and _deceit_. {That they might be saved} (\eis to sthnai autous\). First aorist passive infinitive of \sz\ with \eis to\, again, epexegetic purpose of {the truth} if they had heeded it.
rwp@2Thessalonians:2:14 @{Whereunto} (\eis ho\). The goal, that is the final salvation (\stria\). Through our gospel (\dia tou euaggeliou hmn\). God called the Thessalonians through Paul's preaching as he calls men now through the heralds of the Cross as God {chose} (cf. strkjv@1Thessalonians:2:12; strkjv@5:24|). {To the obtaining} (\eis peripoisin\). Probably correct translation rather than possession. See on ¯1Thessalonians:5:9|, there {of salvation}, here {of glory} (the _shekinah_, glory of Jesus).
rwp@2Thessalonians:3:1 @{Finally} (\to loipon\). Accusative of general reference. Cf. \loipon\ strkjv@1Thessalonians:4:1|. {Pray} (\proseuchesthe\). Present middle, keep on praying. Note \peri\ as in strkjv@1Thessalonians:5:25|. {That the word of the Lord may run and be glorified} (\hina ho logos tou kuriou trechi kai doxaztai\). Usual construction of \hina\ after \proseuchomai\, sub-final use, content and purpose combined. Note present subjunctive with both verbs rather than aorist, may keep on running and being glorified, two verbs joined together nowhere else in the N.T. Paul probably derived this metaphor from the stadium as in strkjv@1Corinthians:9:24ff.; strkjv@Galatians:2:2; strkjv@Romans:9:16; strkjv@Phillipians:2:16; strkjv@2Timothy:4:7|. Lightfoot translates "may have a triumphant career." On the word of the Lord see on ¯1Thessalonians:1:8|. Paul recognizes the close relation between himself and the readers. He needs their prayers and sympathy and he rejoices in their reception of the word of the Lord already, {even as also it is with you} (\kaths kai pros humas\). "As it does in your case" (Frame).
rwp@2Thessalonians:3:6 @{Now we command you} (\paraggellomen de humin\). Paul puts into practice the confidence expressed on their obedience to his commands in verse 4|. {In the name of the Lord Jesus Christ} (\en onomati tou kuriou Isou Christou\). {Name} (\onoma\) here for authority of Jesus Christ with which compare {through the Lord Jesus} (\dia tou kuriou Isou\) in strkjv@1Thessalonians:4:2|. For a full discussion of the phrase see the monograph of W. Heitmuller, _Im Namen Jesu_. Paul wishes his readers to realize the responsibility on them for their obedience to his command. {That ye withdraw yourselves} (\stellesthai humas\). Present middle (direct) infinitive of \stell\, old verb to place, arrange, make compact or shorten as sails, to move oneself from or to withdraw oneself from (with \apo\ and the ablative). In strkjv@2Corinthians:8:20| the middle voice (\stellomenoi\) means taking care. {From every brother that walketh disorderly} (\apo pantos adelphou atakts peripatountos\). He calls him "brother" still. The adverb \atakts\ is common in Plato and is here and verse 11| alone in the N.T., though the adjective \ataktos\, equally common in Plato we had in strkjv@1Thessalonians:5:14| which see. Military term, out of ranks. {And not after the tradition} (\kai m kata tn paradosin\). See on ¯2:15| for \paradosin\. {Which they received of us} (\hn parelabosan par hmn\). Westcott and Hort put this form of the verb (second aorist indicative third person plural of \paralamban\, the \-osan\ form instead of \-on\, with slight support from the papyri, but in the LXX and the Boeotian dialect, Robertson, _Grammar_, pp. 335f.) in the margin with \parelabete\ (ye received) in the text. There are five different readings of the verb here, the others being \parelabon, parelabe, elabosan\.
rwp@2Thessalonians:3:10 @{This} (\touto\). What he proceeds to give. {If any will not work, neither let him eat} (\hoti ei tis ou thelei ergazesthai mde esthiet\). Recitative \hoti\ here not to be translated, like our modern quotation marks. Apparently a Jewish proverb based on strkjv@Genesis:3:19|. Wetstein quotes several parallels. Moffatt gives this from Carlyle's _Chartism_: "He that will not work according to his faculty, let him perish according to his necessity." Deissmann (_Light from the Ancient East_, p. 314) sees Paul borrowing a piece of workshop morality. It was needed, as is plain. This is a condition of the first class (note negative \ou\) with the negative imperative in the conclusion.
rwp@2Thessalonians:3:11 @{For we hear} (\akouomen gar\). Fresh news from Thessalonica evidently. For the present tense compare strkjv@1Corinthians:11:18|. The accusative and the participle is a regular idiom for indirect discourse with this verb (Robertson, _Grammar_, pp. 1040-2). Three picturesque present participles, the first a general description, \peripatountas atakts\, the other two specifying with a vivid word-play, {that work not at all, but are busy-bodies} (\mden ergazomenous alla periergazomenous\). Literally, {doing nothing but doing around}. Ellicott suggests, {doing no business but being busy bodies}. "The first persecution at Thessalonica had been fostered by a number of fanatical loungers (Acts:17:5|)" (Moffatt). These theological dead-beats were too pious to work, but perfectly willing to eat at the hands of their neighbours while they piddled and frittered away the time in idleness.
rwp@2Thessalonians:3:14 @{And if any one obeyeth not our word by this epistle} (\ei de tis ouch hupakouei ti logi hmn dia ts epistols\). Paul sums up the issue bluntly with this ultimatum. Condition of the first class, with negative \ou\, assuming it to be true. {Note that man} (\touton smeiousthe\). Late verb \smeio\, from \smeion\, sign, mark, token. Put a tag on that man. Here only in N.T. "The verb is regularly used for the signature to a receipt or formal notice in the papyri and the ostraca of the Imperial period" (Moulton & Milligan's _Vocabulary_). How this is to be done (by letter or in public meeting) Paul does not say. {That ye have no company with him} (\m sunanamignusthai auti\). The MSS. are divided between the present middle infinitive as above in a command like strkjv@Romans:12:15; strkjv@Phillipians:3:16| or the present middle imperative \sunanamignusthe\ (\-ai\ and \-e\ often being pronounced alike in the _Koin_). The infinitive can also be explained as an indirect command. This double compound verb is late, in LXX and Plutarch, in N.T. only here and strkjv@1Corinthians:5:9,11|. \Auti\ is in associative instrumental case. {To the end that he may be ashamed} (\hina entrapi\). Purpose clause with \hina\. Second aorist passive subjunctive of \entrep\, to turn on, middle to turn on oneself or to put to shame, passive to be made ashamed. The idea is to have one's thoughts turned in on oneself.
rwp@2Timothy:2:9 @{Wherein} (\en hi\). In my gospel. {I suffer hardship} (\kakopath\). "I suffer evil." Old compound (\kakon, pasch\), elsewhere in N.T., strkjv@4:5; strkjv@James:5:13|. {Unto bonds} (\mechri desmn\). "Up to bonds." A common experience with Paul (2Corinthians:11:23; strkjv@Phillipians:1:7,13,14; strkjv@Colossians:4:18|). {As a malefactor} (\hs kakourgos\), old compound (\kakon, erg\, doer of evil), in N.T. only here and strkjv@Luke:23:32ff.| (of the robbers). One of the charges made against Paul. {Is not bound} (\ou dedetai\). Perfect passive indicative of \de\, to bind. Old verb. See strkjv@1Corinthians:7:27,39; strkjv@Romans:7:2|. I am bound with a chain, but no fetters are on the word of God (Pauline phrase; strkjv@1Thessalonians:2:13; strkjv@1Corinthians:14:36; strkjv@2Corinthians:2:17; strkjv@Phillipians:1:14; strkjv@Titus:2:5|).
rwp@2Timothy:2:16 @{Shun} (\periistaso\). See strkjv@Titus:3:9|. {Babblings} (\kenophnias\). See strkjv@1Timothy:6:20|. {Will proceed} (\prokopsousin\). Future active of \prokopt\, "will cut forward." See strkjv@Galatians:1:14; strkjv@Romans:13:12|. {Further in ungodliness} (\epi pleion asebeias\). "To more of ungodliness." See strkjv@Romans:1:18; strkjv@1Timothy:2:2|.
rwp@2Timothy:3:11 @{What things befell me} (\hoia moi egeneto\). Qualitative relative (\hoia\) referring to actual experiences of Paul (\egeneto\, second aorist middle indicative of \ginomai\) more fully described in strkjv@2Corinthians:11:30-33|. The Acts of the Apostles tell of his experiences in Antioch in Pisidia (Acts:13:14,45,50|), in Iconium (Acts:14:1-5|), in Lystra (Acts:14:6-19|). See also strkjv@Galatians:2:11|. {What persecutions I endured} (\hoious digmous hupnegka\). Qualitative relative again with \digmous\. The verb is first aorist active indicative of \hupopher\, old verb, to bear under as in strkjv@1Corinthians:10:13|. {Delivered me} (\me erusato\). First aorist middle of \ruomai\, old verb, with \ek\ here as in strkjv@1Thessalonians:1:10|. Used again of the Lord Jesus in strkjv@4:18|.
rwp@2Timothy:3:12 @{That would live godly} (\hoi thelontes zin eusebs\). "Those who desire (will, determine) to live godly." Paul does not regard his experience as peculiar, but only part of the price of loyal service to Christ. {Shall suffer persecution} (\dichthsontai\). Future passive of \dik\, "shall be persecuted" (shall be hunted as wild beasts).
rwp@3John:1:2 @{I pray} (\euchomai\). Here only in John's writings. See strkjv@Romans:9:3|. {In all things} (\peri pantn\). To be taken with \euodousthai\ and like \peri\ in strkjv@1Corinthians:16:1|, "concerning all things." {Thou mayest prosper} (\se euodousthai\). Infinitive in indirect discourse (object infinitive) after \euchomai\, with accusative of general reference \se\ (as to thee). \Euodo\ is old verb (from \euodos\, \eu\ and \hodos\, prosperous in a journey), to have a good journey, to prosper, in LXX, in N.T. only this verse (twice), strkjv@1Corinthians:16:2; strkjv@Romans:1:10|. {Be in health} (\hugiainein\). In Paul this word always means sound teaching (1Timothy:1:10; strkjv@6:3|), but here and in strkjv@Luke:5:31; strkjv@7:10; strkjv@15:27|, of bodily health. Brooke wonders if Gaius' health had caused his friends anxiety. {Even as thy soul prospereth} (\kaths euodoutai sou h psuch\). A remarkable comparison which assumes the welfare (present middle indicative of \euodo\) of his soul (\psuch\ here as the principle of the higher life as in strkjv@John:12:27|, not of the natural life as in strkjv@Matthew:6:25|).
rwp@3John:1:3 @{I rejoiced greatly} (\echarn lian\). As in strkjv@2John:1:4; strkjv@Phillipians:4:10|, not epistolary aorist, but reference to his emotions at the good tidings about Gaius. {When brethren came} (\erchomenn adelphn\). Genitive absolute with present middle participle of \erchomai\, and so with \marturountn\ (bare witness, present active participle of \marture\). Present participle here denotes repetition, from time to time. {To the truth} (\ti altheii\). Dative case. "As always in the Johannine writings, 'truth' covers every sphere of life, moral, intellectual, spiritual" (Brooke). {Even as thou walkest in truth} (\kaths su en altheii peripateis\). "Thou" in contrast to Diotrephes (verse 9|) and others like him. On \peripate\ see strkjv@1John:1:6| and on \en altheii\ see strkjv@2John:1:4|.
rwp@3John:1:4 @{Greater} (\meizoteran\). A double comparative with \-teros\ added to \meizn\, like our "lesser" and like \mallon kreisson\ (more better) in strkjv@Phillipians:1:23|. In strkjv@Ephesians:3:8| we have \elachistoteri\, a comparative on a superlative. Like forms occur in the vernacular papyri and even in Homer (\cheiroteros\, more worse) as also in Shakespeare. {Joy} (\charan\). B reads \charin\ (grace). {Than this} (\toutn\). Ablative neuter plural after the comparative. {To hear of} (\hina akou\). Object clause (epexegetic) with \hina\ and \akou\, the present active subjunctive (keep on hearing of) in apposition with \toutn\, {Walking in truth} (\en altheii peripatounta\). As in strkjv@2John:1:4|, which see. By the use of \tekna\ John may mean that Gaius is one of his converts (1Timothy:1:1|).
rwp@Info_Acts @ THE ACTS OF THE APOSTLES BY WAY OF INTRODUCTION But for the Acts we should know nothing of the early apostolic period save what is told in the Epistles. There are various apocryphal "Acts," but they are without historical worth. Hence the importance of this book.
rwp@Info_Acts @ SOURCES OF THE ACTS Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luke:1:1-4|). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the "we" sections. Then he had the benefit of Paul's own notes or suggestions for all that portion where Paul figures from chapters 8 to 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul's sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his _Composition and Date of Acts_ (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after strkjv@Luke:1:1-4|. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Galatians:1:18|) besides other points of contact with him in Jerusalem and Antioch (Acts:15| and strkjv@Galatians:2|). There was also Barnabas who was early Paul's friend (Acts:9:27|) and who knew the beginnings as few did (Acts:4:36f.|). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Acts:21:8f.|). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the "we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.
rwp@Acts:1:3 @{To whom also} (\hois kai\). He chose them and then also manifested himself to these very same men that they might have personal witness to give. {Shewed himself alive} (\parestsen heauton znta\). To the disciples the first Sunday evening (Mark:16:14; strkjv@Luke:24:36-43; strkjv@John:20:19-25|), the second Sunday evening (John:20:26-29|), at the Sea of Tiberias (John:21:1-23|), on the mountain in Galilee (Matthew:28:16-20; strkjv@Mark:16:15-18; strkjv@1Corinthians:15:6|), to the disciples in Jerusalem and Olivet (Luke:24:44-53; strkjv@Mark:16-19f.; strkjv@Acts:1:1-11|). Luke uses this verb \paristmi\ 13 times in the Acts both transitively and intransitively. It is rendered by various English words (present, furnish, provide, assist, commend). The early disciples including Paul never doubted the fact of the Resurrection, once they were convinced by personal experience. At first some doubted like Thomas (Mark:16:14; strkjv@Luke:24:41; strkjv@John:20:24f.; strkjv@Matthew:28:17|). But after that they never wavered in their testimony to their own experience with the Risen Christ, "whereof we are witnesses" Peter said (Acts:3:15|). They doubted at first, that we may believe, but at last they risked life itself in defence of this firm faith. {After his passion} (\meta to pathein auton\). Neat Greek idiom, \meta\ with the articular infinitive (second aorist active of \pasch\) and the accusative of general reference, "after the suffering as to him." For \pathein\ used absolutely of Christ's suffering see also strkjv@Acts:17:3; strkjv@26:23|. {By many proofs} (\en pollois tekmriois\). Literally, "in many proofs." \Tekmrion\ is only here in the N.T., though an old and common word in ancient Greek and occurring in the _Koin_ (papyri, etc.). The verb \tekmair\, to prove by sure signs, is from \tekmar\, a sign. Luke does not hesitate to apply the definite word "proofs" to the evidence for the Resurrection of Christ after full investigation on the part of this scientific historian. Aristotle makes a distinction between \tekmrion\ (proof) and \smeion\ (sign) as does Galen the medical writer. {Appearing} (\optanomenos\). Present middle participle from late verb \optan\, late _Koin_ verb from root \opt\ seen in \opsomai, phthn\. In LXX, papyri of second century B.C. (Deissmann, _Light from the Ancient East_, p. 83). Only here in the N.T. For \optasia\ for vision see strkjv@Acts:26:19; strkjv@Luke:1:22; strkjv@24:23|. {By the space of forty days} (\di' hmern tesserakonta\). At intervals (\dia\, between) during the forty days, ten appearances being known to us. Jesus was not with them continually now in bodily presence. The period of forty days is given here alone. The Ascension was thus ten days before Pentecost when the Holy Spirit came. Moses was in the mount forty days (Exodus:24:18|) and Jesus fasted forty days (Matthew:4:2|). In the Gospel of Luke 24 this separation of forty days between the Resurrection and the Ascension is not drawn. {The things concerning the Kingdom of God} (\ta peri ts basileias tou theou\). This phrase appears 33 times in Luke's Gospel, 15 times in Mark, 4 times in Matthew who elsewhere has "the kingdom of heaven," once in John, and 6 times in Acts. No essential distinction is to be drawn between the two for the Jews often used "heaven" rather than "God" to avoid using the Tetragrammaton. But it is noticeable how the word kingdom drops out of Acts. Other words like gospel (\euaggelion\) take the place of "kingdom." Jesus was fond of the word "kingdom" and Luke is fond of the idiom "the things concerning" (\ta peri\). Certainly with Jesus the term "kingdom" applies to the present and the future and covers so much that it is not strange that the disciples with their notions of a political Messianic kingdom (Acts:1:6|) were slow to comprehend the spiritual nature of the reign of God.
rwp@Acts:1:4 @{Being assembled together with them} (\sunalizomenos\). Present passive participle from \sunaliz\, an old verb in Herodotus, Xenophon, etc., from sun, with, and \haliz\, from \hals\, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from \sun\ and \hals\ (salt). Salt was the mark of hospitality. There is the verb \halisthte en auti\ used by Ignatius _Ad Magnes_. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have _convescens illis_ "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke:24:41-43; strkjv@Mark:16:14|). {To wait for the promise of the Father} (\perimenein tn epaggelian tou patros\). Note present active infinitive, to keep on waiting for (around, \peri\). In the Great Commission on the mountain in Galilee this item was not given (Matthew:28:16-20|). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive). {Which ye heard from me} (\hn kousate mou\). Change from indirect discourse (command), infinitives \chrizesthai\ and \perimenein\ after \parggeilen\ to direct discourse without any \eph\ (said he) as the English (Italics). Luke often does this (_oratior ariata_). Note also the ablative case of \mou\ (from me). Luke continues in verse 5| with the direct discourse giving the words of Jesus.
rwp@Acts:1:7 @{Times or seasons} (\chronous kairous\). "Periods" and "points" of time sometimes and probably so here, but such a distinction is not always maintained. See strkjv@Acts:17:26| for \kairous\ in the same sense as \chronous\ for long periods of time. But here some distinction seems to be called for. It is curious how eager people have always been to fix definite dates about the second coming of Christ as the apostles were about the political Messianic kingdom which they were expecting. {Hath set} (\etheto\). Second aorist middle indicative, emphasizing the sovereignty of the Father in keeping all such matters to himself, a gentle hint to people today about the limits of curiosity. Note also "his own" (\idii\) "authority" (\exousii\).
rwp@Acts:1:10 @{Were looking steadfastly} (\atenizontes san\). Periphrastic imperfect active of \ateniz\, a late intensive verb (intensive \a\ and \tein\, to stretch). Common in Acts and also in strkjv@Luke:4:20; strkjv@22:56| as well as strkjv@Acts:10:4|, which see. {As he went} (\poreuomenou autou\). Genitive absolute of present middle participle. They saw him slipping away from their eyes as the cloud bore him away. {Stood by them} (\pareistkeisan autois\). Past perfect active indicative of \paristmi\ and intransitive (note \i\ in B instead of \ei\ for augment, mere itacism).
rwp@Acts:1:12 @{Olivet} (\Elainos\). Genitive singular. Vulgate _Olivetum_. Made like \ampeln\. Here only in the N.T., usually \to oros tn Elain\ (the Mount of Olives), though some MSS. have Olivet in strkjv@Luke:19:29; strkjv@21:37|. Josephus (_Ant_. VII. 9, 2) has it also and the papyri (Deissmann, _Light from the Ancient East_, p. 170). {A sabbath day's journey off} (\Sabbatou echn hodon\). Luke only says here that Olivet is a Sabbath day's journey from Jerusalem, not that Jesus was precisely that distance when he ascended. In the Gospel Luke (24:50|) states that Jesus led them "over against" (\hes pros\) Bethany (about two miles or fifteen furlongs). The top of Olivet is six furlongs or three-fourths of a mile. The Greek idiom here is "having a journey of a Sabbath" after "which is nigh unto Jerusalem" (\ho estin eggus Ierousalm\), note the periphrastic construction. Why Luke mentions this item for Gentile readers in this form is not known, unless it was in his Jewish source. See strkjv@Exodus:16:29; strkjv@Numbers:35:5; strkjv@Joshua:3:4|. But it does not contradict what he says in strkjv@Luke:24:50|, where he does not say that Jesus led them all the way to Bethany.
rwp@Acts:1:13 @{Into the upper chamber} (\eis to huperion\). The upstairs or upper room (\huper\ is upper or over, the adjective \huperios\), the room upstairs where the women staid in Homer, then a room up under the flat roof for retirement or prayer (Acts:9:37,39|), sometimes a large third story room suitable for gatherings (Acts:20:9|). It is possible, even probable, that this is the "large upper room" (\angeon mega\) of strkjv@Mark:14:15; strkjv@Luke:22:12|. The Vulgate has _coenaculum_ for both words. The word is used in the N.T. only in Acts. It was in a private house as in strkjv@Luke:22:11| and not in the temple as strkjv@Luke:24:53| might imply, "continually" (\dia pantos\) these words probably meaning on proper occasions. {They were abiding} (\san katamenontes\). Periphrastic imperfect active. Perfective use of \kata\, to abide permanently. It is possible that this is the house of Mary the mother of John Mark where the disciples later met for prayer (Acts:12:12|). Here alone in the N.T., though old compound. Some MSS. here read \paramenontes\. This could mean constant residence, but most likely frequent resort for prayer during these days, some being on hand all the time as they came and went. {Simon the Zealot} (\Simon ho Zlts\). Called Simon the Cananaean (\ho Cananaios\) in strkjv@Matthew:10:4, strkjv@Mark:3:18|, but Zealot in strkjv@Luke:6:16| as here giving the Greek equivalent of the Aramaic word because Luke has Gentiles in mind. The epithet (member of the party of Zealots) clung to him after he became an apostle and distinguishes him from Simon Peter. See Vol. I on the Gospel of Matthew for discussion of the four lists of the apostles. {Judas the son of James} (\Joudas Iakbou\). Literally, Judas of James, whether son or brother (cf. strkjv@Jude:1:1|) we do not really know. "Of James" is added to distinguish him from Judas Iscariot (John:14:22|). However we take it, he must be identified with the Thaddaeus (=Lebbaeus) of Mark and Matthew to make the list in the third group identical. No name appears in Acts for that of Judas Iscariot.
rwp@Acts:1:14 @{With one accord} (\homothumadon\). Old adverb in \-don\ from adjective \homothumos\ and that from \homos\, same, and \thumos\, mind or spirit, with the same mind or spirit. Common in ancient Greek and papyri. In the N.T. eleven times in Acts and nowhere else save strkjv@Romans:15:6|. See strkjv@Matthew:18:19|. {Continued} (\san proskarterountes\). Periphrastic imperfect active of \proskartere\, old verb from \pros\ (perfective use) and \kartere\ from \karteros\, strong, steadfast, like the English "carry on." Already in strkjv@Mark:3:9| which see and several times in Acts and Paul's Epistles. They "stuck to" the praying (\ti proseuchi\, note article) for the promise of the Father till the answer came. {With the women} (\sun gunaixin\). Associative instrumental case plural of \gun\ after \sun\. As one would expect when praying was the chief work on hand. More women certainly included than in strkjv@Luke:8:2; strkjv@Mark:15:40f.; strkjv@Matthew:27:55f.; strkjv@Luke:23:49; strkjv@Mark:15:47; strkjv@Matthew:27:61; strkjv@Luke:23:55f.; strkjv@Mark:16:1; strkjv@Matthew:28:1; strkjv@Luke:24:1f.; strkjv@John:20:1, 11-18; strkjv@Matthew:28:9f|. There were probably other women also whose testimony was no longer scouted as it had been at first. Codex Bezae adds here "and children." {And Mary the mother of Jesus} (\kai Mariam ti mtri tou Isou\). A delicate touch by Luke that shows Mary with her crown of glory at last. She had come out of the shadow of death with the song in her heart and with the realization of the angel's promise and the prophecy of Simeon. It was a blessed time for Mary. {With his brethren} (\sun tois adelphois autou\). With his brothers, it should be translated. They had once disbelieved in him (John:7:5|). Jesus had appeared to James (1Corinthians:15:7|) and now it is a happy family of believers including the mother and brothers (half-brothers, literally) of Jesus. They continue in prayer for the power from on high.
rwp@Acts:1:17 @{Was numbered} (\katrithmenos n\). Periphrastic past perfect passive indicative of \katarithme\, old verb, but here only in the N.T. (perfective use of \kata\). {Received his portion} (\elachen ton klron\). Second aorist active indicative of \lagchan\, old verb, to obtain by lot as in strkjv@Luke:1:9; strkjv@John:19:24|, especially by divine appointment as here and strkjv@2Peter:2:1|. \Klros\ also means lot, an object used in casting lots (Acts:1:26|), or what is obtained by lot as here and strkjv@8:21|, of eternal salvation (Acts:26:18; strkjv@Colossians:1:12|), of persons chosen by divine appointment (1Peter:5:3|). From this latter usage the Latin _cleros, clericus_, our clergy, one chosen by divine lot. Songs:Peter says that Judas "obtained by lot the lot of this ministry" (\diakonias\) which he had when he betrayed Jesus. The Master chose him and gave him his opportunity.
rwp@Acts:1:22 @{Beginning} (\arxamenos\). Aorist middle participle of \arch\, agreeing (nominative) with \ho kurios Isous\ (the Lord Jesus). The ministry of Jesus began with the ministry of John. Strictly speaking \arxamenos\ should be the accusative and agree with \martura\ (witness) in verse 22|, but the construction is a bit free. The ministry of Jesus began with the baptism of John and lasted until the Ascension. {A witness with us of his resurrection} (\martura ts anastases autou sun hmin\). This Peter considers the essential thing in a successor to Judas. The one chosen should be a personal witness who can speak from his own experience of the ministry, resurrection, and ascension of the Lord Jesus. One can easily see that this qualification will soon put an end to those who bear such personal testimony.
rwp@Acts:2:2 @{Suddenly} (\aphn\). Old adverb, but in the N.T. only in Acts (2:2; strkjv@16:26; strkjv@28:6|). Kin to \exaiphns\ (Acts:22:61|). {A sound} (\chos\). Our \echo\. Old word, already in strkjv@Luke:4:37| for rumour and strkjv@Luke:21:25| for the roar of the sea. It was not wind, but a roar or reverberation "as of the rushing of a mighty wind" (\hsper pheromens pnos biaias\). This is not a strict translation nor is it the genitive absolute. It was "an echoing sound as of a mighty wind borne violently" (or rushing along like the whirr of a tornado). \Pno\ (wind) is used here (in the N.T. only here and strkjv@17:25| though old word) probably because of the use of \pneuma\ in verse 4| of the Holy Spirit. In strkjv@John:3:5-8| \pneuma\ occurs for both wind and Spirit. {Filled} (\eplrsen\). "As a bath is filled with water, that they might be baptized with the Holy Ghost, in fulfilment of strkjv@Acts:1:5|" (Canon Cook). {They were sitting} (\san kathmenoi\). Periphrastic imperfect middle of \kathmai\.
rwp@Acts:2:4 @{With other tongues} (\heterais glssais\). Other than their native tongues. Each one began to speak in a language that he had not acquired and yet it was a real language and understood by those from various lands familiar with them. It was not jargon, but intelligible language. Jesus had said that the gospel was to go to all the nations and here the various tongues of earth were spoken. One might conclude that this was the way in which the message was to be carried to the nations, but future developments disprove it. This is a third miracle (the sound, the tongues like fire, the untaught languages). There is no blinking the fact that Luke so pictures them. One need not be surprised if this occasion marks the fulfilment of the Promise of the Father. But one is not to confound these miraculous signs with the Holy Spirit. They are merely proof that he has come to carry on the work of his dispensation. The gift of tongues came also on the house of Cornelius at Caesarea (Acts:10:44-47; strkjv@11:15-17|), the disciples of John at Ephesus (Acts:19:6|), the disciples at Corinth (1Corinthians:14:1-33|). It is possible that the gift appeared also at Samaria (Acts:8:18|). But it was not a general or a permanent gift. Paul explains in strkjv@1Corinthians:14:22| that "tongues" were a sign to unbelievers and were not to be exercised unless one was present who understood them and could translate them. This restriction disposes at once of the modern so-called tongues which are nothing but jargon and hysteria. It so happened that here on this occasion at Pentecost there were Jews from all parts of the world, so that some one would understand one tongue and some another without an interpreter such as was needed at Corinth. The experience is identical in all four instances and they are not for edification or instruction, but for adoration and wonder and worship. {As the Spirit gave them utterance} (\kaths to pneuma edidou apophtheggesthai autois\). This is precisely what Paul claims in strkjv@1Corinthians:12:10,28|, but all the same without an interpreter the gift was not to be exercised (1Corinthians:14:6-19|). Paul had the gift of tongues, but refused to exercise it except as it would be understood. Note the imperfect tense here (\edidou\). Perhaps they did not all speak at once, but one after another. \Apophtheggesthai\ is a late verb (LXX of prophesying, papyri). Lucian uses it of the ring of a vessel when it strikes a reef. It is used of eager, elevated, impassioned utterance. In the N.T. only here, verse 14; strkjv@26:25|. \Apophthegm\ is from this verb.
rwp@Acts:2:5 @{Were dwelling} (\san katoikountes\). Periphrastic imperfect active indicative. Usually \katoike\ means residence in a place (4:16; strkjv@7:24; strkjv@9:22,32|) as in verse 14| (Luke strkjv@13:4|). Perhaps some had come to Jerusalem to live while others were here only temporarily, for the same word occurs in verse 9| of those who dwell in Mesopotamia, etc. {Devout} (\eulabeis\). Reverent (\eu\, well, \lamban\, to take). See on ¯Luke:2:25| like Simeon waiting for the consolation of Israel or hoping to die and be buried in the Holy City and also strkjv@Acts:8:2|.
rwp@Acts:2:13 @{Mocking} (\diachleuazontes\). Old verb, but only here in the N.T., though the simple verb (without \dia\) in strkjv@17:32|. \Chleu\ means a joke. {With new wine} (\gleukous\). Sweet wine, but intoxicating. Sweet wine kept a year was very intoxicating. Genitive case here after \memestmenoi eisin\ (periphrastic perfect passive indicative), old verb \mesto\, only here in the N.T. Tanked up with new wine, state of fulness.
rwp@Acts:2:25 @{Concerning him} (\eis auton\). Peter interprets strkjv@Psalms:16:8-11| as written by David and with reference to the Messiah. There is but one speaker in this Psalm and both Peter here and Paul in strkjv@Acts:13:36| make it the Messiah. David is giving his own experience which is typical of the Messiah (Knowling). {I beheld} (\proormn\). Imperfect middle without augment of \proora\, common verb, but only twice in the N.T., to see beforehand (Acts:21:29|) or to see right before one as here. This idea of \pro-\ is made plainer by "before my face" (\enpion mou\). {On my right hand} (\ek dexin mou\). The Lord Jehovah like a defender or advocate stands at David's right hand as in trials in court (Psalms:109:31|). {That} (\hina\) here is almost result. {Moved} (\saleuth\). First aorist passive subjunctive of \saleu\, to shake like an earthquake.
rwp@Acts:2:29 @{I may say} (\exon eipein\). Supply \estin\ before \exon\, periphrastic present indicative of \exeimi\, to allow, permit. The Authorized Version has "Let me speak," supplying \esto\ present imperative. {Freely} (\meta parrsias\). Telling it all (\pan, rhsia\ from \eipon\, to speak), with fulness, with boldness. Luke is fond of the phrase (as in strkjv@4:13|). It is a new start for Simon Peter, full of boldness and courage. {The patriarch} (\tou patriarchou\). Transliteration of the word, from \patria\, family, and \arch\, to rule, the founder of a family. Late word in LXX. Used of Abraham (Hebrews:7:4|), of the twelve sons of Jacob as founders of the several tribes (Acts:7:8|), and here of David as head of the family from whom the Messiah comes. {Was buried} (\etaph\). Second aorist passive indicative of \thapt\. His tomb was on Mt. Zion where most of the kings were buried. The tomb was said to have fallen into ruins in the time of the Emperor Hadrian. Josephus (_Ant_. XVI. 7, 1) attributes most of the misfortunes of Herod's family to the fact that he tried to rifle the tomb of David.
rwp@Acts:2:42 @{They continued steadfastly} (\san proskarturountes\). Periphrastic active imperfect of \proskarture\ as in strkjv@Acts:1:14| (same participle in verse 46|). {Fellowship} (\koinnii\). Old word from \koinnos\ (partner, sharer in common interest) and this from \koinos\ what is common to all. This partnership involves participation in, as the blood of Christ (Phillipians:2:1|) or co-operation in the work of the gospel (Phillipians:1:5|) or contribution for those in need (2Corinthians:8:4; strkjv@9:13|). Hence there is wide diversity of opinion concerning the precise meaning of \koinnia\ in this verse. It may refer to the distribution of funds in verse 44| or to the oneness of spirit in the community of believers or to the Lord's Supper (as in strkjv@1Corinthians:10:16|) in the sense of communion or to the fellowship in the common meals or \agapae\ (love-feasts). {The breaking of bread} (\ti klasei tou artou\). The word \klasis\ is an old word, but used only by Luke in the N.T. (Luke:24:35; strkjv@Acts:2:42|), though the verb \kla\ occurs in other parts of the N.T. as in verse 46|. The problem here is whether Luke refers to the ordinary meal as in strkjv@Luke:24:35| or to the Lord's Supper. The same verb \kla\ is used of breaking bread at the ordinary meal (Luke:24:30|) or the Lord's Supper (Luke:22:19|). It is generally supposed that the early disciples attached so much significance to the breaking of bread at the ordinary meals, more than our saying grace, that they followed the meal with the Lord's Supper at first, a combination called \agapai\ or love-feasts. "There can be no doubt that the Eucharist at this period was preceded uniformly by a common repast, as was the case when the ordinance was instituted" (Hackett). This led to some abuses as in strkjv@1Corinthians:11:20|. Hence it is possible that what is referred to here is the Lord's Supper following the ordinary meal. "To simply explain \ti klasei tou artou\ as='The Holy Communion' is to pervert the plain meaning of words, and to mar the picture of family life, which the text places before us as the ideal of the early believers" (Page). But in strkjv@Acts:20:7| they seem to have come together especially for the observance of the Lord's Supper. Perhaps there is no way to settle the point conclusively here. {The prayers} (\tais proseuchais\). Services where they prayed as in strkjv@1:14|, in the temple (Acts:3:1|), in their homes (4:23|).
rwp@Acts:3:6 @{In the name} (\en ti onomati\). The healing power is in that name (Page) and Peter says so. Cf. strkjv@Luke:9:49; strkjv@10:17; strkjv@Acts:4:7,10; strkjv@19:27; strkjv@16:18|. {Walk} (\peripatei\). Present imperative, inchoative idea, begin to walk and then go on walking. But the beggar does not budge. He knows that he cannot walk.
rwp@Acts:3:8 @{Leaping up} (\exallomenos\). Present middle participle, leaping out repeatedly after Peter pulled him up. Only here in the N.T. {He stood} (\est\). Second aorist active. {Walked} (\periepatei\). Went on walking, imperfect active. He came into the temple repeating these new exercises (walking, leaping, praising God).
rwp@Acts:3:12 @{Answered} (\apekrinato\). First aorist middle indicative. The people looked their amazement and Peter answered that. {Ye men of Israel} (\Andres Israleitai\). Covenant name and so conciliatory, the stock of Israel (Phillipians:3:5|). {At this man} (\epi touti\). Probably so, though it could be "at this thing." {Fasten you your eyes} (\atenizete\). The very verb used about Peter in verse 4|. {On us} (\hmin\). Dative case, emphatic proleptical position before \ti atenizete\. {On us why do ye fasten your eyes? As though} (\hs\). \Hs\ with the participle gives the alleged reason, not always the true one. {Power} (\dunamei\). Instrumental case, _causa effectiva_. {Godliness} (\eusebeii\). _Causa meritoria_. {Had made} (\pepoikosin\). Perfect active participle of \poie\. {To walk} (\tou peripatein\). Articular infinitive in the genitive case of result, purpose easily shading off into result (ecbatic infinitive) as here as is true also of \hina\.
rwp@Acts:4:31 @{The place was shaken} (\esaleuth ho topos\). By an earthquake most likely as in strkjv@16:26|, but none the less a token of God's presence and power (Psalms:114:7; strkjv@Isaiah:2:19,21; strkjv@Hebrews:12:26f.|). {Were gathered together} (\san sungmenoi\). Periphrastic past perfect passive of \sunag\. {They spake} (\elaloun\). Imperfect active indicative, began to speak, after being filled (\eplsthsan\, aorist passive indicative) with the Holy Spirit. Luke uses the very words of the prayer in verse 29| to describe their conduct.
rwp@Acts:5:16 @{Came together} (\sunrcheto\). Imperfect middle, kept on coming. {Round about} (\perix\). Old adverb, strengthened form of \peri\, only here in the N.T. {Vexed} (\ochloumenous\). Present passive participle of \ochle\, to excite a mob (\ochlos\) against one, to trouble, annoy. Old word, only here in the N.T., though \enochle\ in strkjv@Luke:6:18|. {Were healed every one} (\etherapeuonto hapantes\). Imperfect passive, were healed one at a time, repetition.
rwp@Acts:7:6 @{On this wise} (\houts\). A free quotation from strkjv@Genesis:15:13|. {Should sojourn} (\estai paroikon\). Shall be a sojourner, \Paroikos\ (\para\, beside, \oikos\, home), one dwelling near one's home, but not of it, so a stranger, foreigner, old word, often in LXX, temporary residence without full rights of citizenship (7:29; strkjv@13:17|), and descriptive of Christians (Ephesians:2:19; strkjv@1Peter:1:17; strkjv@2:11|). {In a strange land} (\en gi allotrii\). In a land not one's own, that belongs to another, alien as in strkjv@Matthew:17:25f.|, which see. {Four hundred years} (\et tetrakosia\). Accusative of duration of time. As in strkjv@Genesis:15:13|, but a round number as in strkjv@Exodus:12:40| the time is 430 years. But in strkjv@Galatians:3:17| Paul, following the LXX in strkjv@Exodus:12:40|, takes the 430 years to cover the period in Canaan and the stay in Egypt, cutting the sojourn in Egypt to about half. Josephus gives it both ways. Hackett suggests two solutions, one that there were two ways of reckoning the period among the Jews with no way of settling it, the other that by the 430 years in Egypt the writers meant to include Canaan also as merely the preliminary to the period in Egypt.
rwp@Acts:7:8 @{The covenant of circumcision} (\diathkn peritoms\). A covenant marked by (genitive) circumcision (no article) of which circumcision is the sign (Romans:4:11|) as set forth in strkjv@Genesis:17:9-14|. In the ancient Greek \diathk\ was usually will (Latin, _testamentum_) and \sunthk\ was used for covenant (\sun\, together, rather than \dia\, between). But the LXX and the N.T. use \diathk\ for covenant (will in strkjv@Hebrews:9:15f.|) as Lightfoot on strkjv@Galatians:3:16| says: "The LXX translation and New Testament writers probably preferred \diathk\ as better expressing the {free grace} of God than \sunthk\." {And so} (\kai houts\). After the covenant was made and as a sign and seal of it.
rwp@Acts:7:21 @{When he was cast out} (\ektethentos autou\). Genitive absolute with first aorist passive participle of \ektithmi\. {Took up} (\aneilato\). Second aorist middle indicative (with first aorist vowel \a\ instead of \e\ as often in the _Koin_) of \anaire\, common in the N.T. in the sense of take up and make away with, to kill as in verse 28|, but here only in the N.T. in the original sense of taking up from the ground and with the middle voice (for oneself). Quoted here from strkjv@Exodus:2:5|. The word was used of old for picking up exposed children as here. Vincent quotes Aristophanes (_Clouds_, 531): "I exposed (the child), and some other women, having taken it, adopted (\aneileto\) it." Vulgate has _sustulit_. "Adopted" is the idea here. "After the birth of a child the father took it up to his bosom, if he meant to rear it; otherwise it was doomed to perish" (Hackett). {Nourished him for her own son} (\anethrepsato auton heauti eis huion\). Literally, "she nursed him up for herself (\heauti\ besides middle voice) as a son." This use of \eis\=as occurs in the old Greek, but is very common in the LXX as a translation of the Hebrew _le_. The tradition is that she designed Moses for the throne as the Pharaoh had no son (Josephus, _Ant_. ii. 9, 7).
rwp@Acts:7:23 @{When he was well-nigh forty years old} (\Hs eplrouto auti tessarakontaets chronos\). A rather awkward Greek idiom for the English: "When a forty year old time (same idiom in strkjv@Acts:13:18| and only twice in the N.T.) was being fulfilled (\eplrouto\, imperfect passive) for him (dative case)." The life of Moses is divided into three periods of forty years each (in Egypt 40 years, in Midian 40, governed Israel 40, 120 when he died, strkjv@Deuteronomy:34:7|). {It came into his heart} (\aneb epi tn kardian autou\). Second aorist active indicative of \anabain\, common verb. Came up as if from the lower deeps of his nature. This Hebrew image occurs in strkjv@Jeremiah:3:16; strkjv@Isaiah:65:17; strkjv@1Corinthians:2:9|. {To visit} (\episkepsasthai\). First aorist middle infinitive of \episkeptomai\, old verb to go to see for oneself, with his own eyes, to help if possible. Used of God visiting his people (Luke:7:16|). Our "visit" is from Latin _video_, to see, _visito_, to go to see. During the Welsh mining troubles the Prince of Wales made a sympathetic visit to see for himself the actual condition of the coal miners. Moses desired to know first hand how his kinsmen were faring.
rwp@Acts:7:51 @{Stiffnecked} (\sklrotrachloi\). From \sklros\ (hard) and \trachlos\, neck, both old words, but this compound only in the LXX and here alone in the N.T. Critics assume that Stephen was interrupted at this point because of the sharp tone of the speech. That may be true, but the natural climax is sufficient explanation. {Uncircumcised in heart} (\aperitmtoi kardiais\). Late adjective common in LXX and here only in the N.T. Verbal of \peritemn\, to cut around and \a\ privative. Both of these epithets are applied to the Jews in the O.T. (Exodus:32:9; strkjv@33:3,5; strkjv@34:9; strkjv@Leviticus:26:41; strkjv@Deuteronomy:9:6; strkjv@Jeremiah:6:10|). \Kardiais\ is locative plural like \sin\ (ears), but some MSS. have genitive singular \kardias\ (objective genitive). No epithet could have been more galling to these Pharisees than to be turned "uncircumcised in heart" (Romans:2:29|). They had only the physical circumcision which was useless. {Ye always} (\humeis aei\). Emphatic position of humeis and "always" looks backward over the history of their forefathers which Stephen had reviewed. {Resist} (\antipiptete\). Old word to fall against, to rush against. Only here in the N.T., but used in the O.T. which is here quoted (Numbers:27:14|). Their fathers had made "external worship a substitute for spiritual obedience" (Furneaux). Stephen has shown how God had revealed himself gradually, the revelation sloping upward to Christ Jesus. "And as he saw his countrymen repeating the old mistake--clinging to the present and the material, while God was calling them to higher spiritual levels--and still, as ever, resisting the Holy Spirit, treating the Messiah as the patriarchs had treated Joseph, and the Hebrews Moses--the pity of it overwhelmed him, and his mingled grief and indignation broke out in words of fire, such as burned of old on the lips of the prophets" (Furneaux). Stephen, the accused, is now the accuser, and the situation becomes intolerable to the Sanhedrin.
rwp@Acts:8:1 @{Was consenting} (\n suneudokn\). Periphrastic imperfect of \suneudoke\, a late double compound (\sun, eu, doke\) that well describes Saul's pleasure in the death (\anairesis\, taking off, only here in the N.T., though old word) of Stephen. For the verb see on ¯Luke:23:32|. Paul himself will later confess that he felt so (Acts:22:20|), coolly applauding the murder of Stephen, a heinous sin (Romans:1:32|). It is a gruesome picture. Chapter 7 should have ended here. {On that day} (\en ekeini ti hmeri\). On that definite day, that same day as in strkjv@2:41|. {A great persecution} (\digmos megas\). It was at first persecution from the Sadducees, but this attack on Stephen was from the Pharisees so that both parties are now united in a general persecution that deserves the adjective "great." See on ¯Matthew:13:21| for the old word \digmos\ from \dik\, to chase, hunt, pursue, persecute. {Were all scattered abroad} (\pantes diesparsan\). Second aorist passive indicative of \diaspeir\, to scatter like grain, to disperse, old word, in the N.T. only in strkjv@Acts:8:1,4; strkjv@11:19|. {Except the apostles} (\pln tn apostoln\). Preposition \pln\ (adverb from \pleon\, more) with the ablative often in Luke. It remains a bit of a puzzle why the Pharisees spared the apostles. Was it due to the advice of Gamaliel in strkjv@Acts:5:34-40|? Or was it the courage of the apostles? Or was it a combination of both with the popularity of the apostles in addition?
rwp@Acts:8:9 @{Simon} (\Simn\). One of the common names (Josephus, _Ant_. XX. 7, 2) and a number of messianic pretenders had this name. A large number of traditions in the second and third centuries gathered round this man and Baur actually proposed that the Simon of the Clementine Homilies is really the apostle Paul though Paul triumphed over the powers of magic repeatedly (Acts:13:6-12; strkjv@19:11-19|), "a perfect absurdity" (Spitta, _Apostelgeschichte_, p. 149). One of the legends is that this Simon Magus of Acts is the father of heresy and went to Rome and was worshipped as a god (so Justin Martyr). But a stone found in the Tiber A.D. 1574 has an inscription to _Semoni Sanco Deo Fidio Sacrum_ which is (Page) clearly to Hercules, Sancus being a Sabine name for Hercules. This Simon in Samaria is simply one of the many magicians of the time before the later gnosticism had gained a foothold. "In his person Christianity was for the first time confronted with superstition and religious imposture, of which the ancient world was at this period full" (Furneaux). {Which beforetime used sorcery} (\prouprchen mageun\). An ancient idiom (periphrastic), the present active participle \mageun\ with the imperfect active verb from \prouparch\, the idiom only here and strkjv@Luke:23:12| in the N.T. Literally "Simon was existing previously practising magic." This old verb \mageu\ is from \magos\ (a \magus\, seer, prophet, false prophet, sorcerer) and occurs here alone in the N.T. {Amazed} (existann). Present active participle of the verb \existan\, later form of \existmi\, to throw out of position, displace, upset, astonish, chiefly in the Gospels in the N.T. Same construction as \mageun\. {Some great one} (\tina megan\). Predicate accusative of general reference (infinitive in indirect discourse). It is amazing how gullible people are in the presence of a manifest impostor like Simon. The Magi were the priestly order in the Median and Persian empires and were supposed to have been founded by Zoroaster. The word \magoi\ (magi) has a good sense in strkjv@Matthew:2:1|, but here and in strkjv@Acts:13:6| it has the bad sense like our "magic."
rwp@Acts:8:13 @{And Simon also himself believed} (\Hosea:de Simn kai autos episteusen\). Note the same verb in the aorist tense \episteusen\. What did he believe? Evidently that Jesus was this "power of God" not himself (Simon). He saw that the miracles wrought by Philip in the name of Christ were genuine while he knew that his own were frauds. He wanted this power that Philip had to add to his own pretensions. "He was probably half victim of self-delusion, half conscious impostor" (Furneaux). He was determined to get this new "power," but had no sense of personal need of Jesus as Saviour for his sins. Songs:he submitted to baptism (\baptistheis\, first aorist passive participle of \baptiz\), clear proof that baptism does not convey salvation. {He continued with Philip} (\n proskartern ti Philippi\). Periphrastic imperfect of the verb \proskartere\ (see on ¯2:46|). He stuck to Philip (dative case) to find out the secret of his power. {Beholding} (\thern\). Watching the signs and miracles (powers, \dunameis\ that threw his "power" in the shade) as they were wrought (\ginomenas\, present middle participle of \ginomai\). The more he watched the more the wonder grew (\existato\). He had "amazed" (verse 9|) the people by his tricks and he was himself more "amazed" than they by Philip's deeds.
rwp@Acts:8:16 @{He was fallen} (\n epipeptkos\). Periphrastic past perfect active of \epipipt\, old verb. The participle is neuter here because of the grammatical gender of \pneuma\, but the translation should be "he" (natural gender), not "it." We should not use "it" for the Holy Spirit. {Only they had been baptized} (\monon de babaptismenoi huprchon\). Periphrastic past perfect passive of \baptiz\ with \huparch\ (see verse 9| \prouprchon\), instead of \san\. {Into the name} (\eis to onoma\). Better, in the name (see on ¯2:38|).
rwp@Acts:8:20 @{Perish with thee} (\sun soi ei eis apleian\). Literally, Be with thee for destruction. Optative for a future wish. The use of \eis\ with the accusative in the predicate is especially common in the LXX. The wish reveals Peter's indignation at the base offer of Simon. Peter was no grafter to accept money for spiritual power. He spurned the temptation. The natural meaning of Peter's language is that Simon was on the road to destruction. It is a warning and almost a curse on him, though verse 22| shows that there was still room for repentance. {To obtain} (\ktsthai\). To acquire. Usual meaning of the present tense (infinitive middle) of \ktaomai\.
rwp@Acts:9:25 @{Through the wall} (\dia tou teichous\). Paul in strkjv@2Corinthians:11:33| explains \dia tou teichous\ as being \dia thuridos\ (through a window) which opened into the house on the inside of the wall as is true today in Damascus as Hackett saw there. See strkjv@Joshua:2:15f.| (cf. strkjv@1Samuel:19:12|) for the way that Rahab let out the spies "by a cord through the window." {Lowering him} (\auton chalasantes\). First aorist active participle of \chala\, old and common verb in a nautical sense (Acts:27:17,30|) as well as otherwise as here. Same verb used by Paul of this experience (2Corinthians:11:33|). {In a basket} (\en sphuridi\). The word used when the four thousand were fed (Mark:8:8; strkjv@Matthew:15:37|). A large basket plaited of reeds and distinguished in strkjv@Mark:8:19f.| (Matthew:16:9f.|) from the smaller \kophinos\. Paul uses \sargan\, a basket made of ropes. This escape by night by the help of the men whom he had come to destroy was a shameful memory to Paul (2Corinthians:11:33|). Wendt thinks that the coincidences in language here prove that Luke had read II Corinthians. That, of course, is quite possible.
rwp@Acts:9:27 @{Took him} (\epilabomenos\). Second aorist middle (indirect) participle of \epilamban\, common verb to lay hold of. Barnabas saw the situation and took Saul to himself and listened to his story and believed it. It is to the credit of Barnabas that he had the insight and the courage to stand by Saul at the crucial moment in his life when the evidence seemed to be against him. It is a pleasing hypothesis that this influential disciple from Cyprus had gone to the University of Tarsus where he met Saul. If so, he would know more of him than those who only knew his record as a persecutor of Christians. That fact Barnabas knew also, but he was convinced that Jesus had changed the heart of Saul and he used his great influence (Acts:4:36; strkjv@11:22|) to win the favour of the apostles, Peter in particular (Galatians:1:19|) and James the half-brother of Jesus. The other apostles were probably out of the city as Paul says that he did not see them. {To the apostles} (\pros tous apostolous\). Both Barnabas and James are termed apostles in the general sense, though not belonging to the twelve, as Paul did not, though himself later a real apostle. Songs:Barnabas introduced Saul to Peter and vouched for his story, declared it fully (\digsato\, in detail) including Saul's vision of Jesus (\eiden ton kurion\) as the vital thing and Christ's message to Saul (\elalsen auti\) and Saul's bold preaching (\parrsiasato\, first aorist middle indicative of \parrsiaz\ from \pan--rsia\ telling it all as in strkjv@Acts:2:29|). Peter was convinced and Saul was his guest for two weeks (Galatians:1:18|) with delightful fellowship (\historsai\). He had really come to Jerusalem mainly "to visit" (to see) Peter, but not to receive a commission from him. He had that from the Lord (Galatians:1:1f.|). Both Peter and James could tell Saul of their special experiences with the Risen Christ. Furneaux thinks that Peter was himself staying at the home of Mary the mother of John Mark (Acts:12:12|) who was a cousin of Barnabas (Colossians:4:10|). This is quite possible. At any rate Saul is now taken into the inner circle of the disciples in Jerusalem.
rwp@Acts:9:33 @{Aenias} (\Ainean\). Old Greek name and so probably a Hellenistic Jew. He was apparently a disciple already (the saint, verse 32|). Luke the physician notes that he had been bed ridden for eight years. See on ¯5:15| for "bed" (\krabattou\) and ¯8:7; strkjv@Luke:5:18| for "paralyzed" (\paralelumenos\, perfect passive participle of \paralu\ with \n\, periphrastic past perfect passive).
rwp@Acts:10:24 @{Was waiting} (\n prosdokn\). Periphrastic imperfect active, in eager expectation and hope, directing the mind (\doka\) towards (\pros\) anything. Old and common verb. {Near} (\anagkaious\). Only instance in the N.T. of this sense of \anagkaios\ from \anagk\, necessity, what one cannot do without, necessary (1Corinthians:12:22|), duty (Acts:13:46|), or blood relations as here. The ancient Greek writers combined these two words (\suggeneis\, kinsmen, \anagkaious\, necessary friends) as here. It was a homogeneous group of Gentiles close to Cornelius and predisposed to hear Peter favourably.
rwp@Acts:10:30 @{Four days ago} (\apo tetarts hmeras\). From the fourth day, reckoning backwards from this day. {I was keeping the ninth hour of prayer} (\mn tn enatn proseuchomenos\). Periphrastic middle imperfect and accusative of extension of time (all the ninth hour).
rwp@Acts:10:33 @{And thou hast well done that thou art come} (\su te kals epoisas paragenomenos\). "And thou didst well in coming." A regular formula for expressing thanks as in strkjv@Phillipians:4:14; strkjv@3John:1:6; strkjv@2Peter:1:19|. The participle completes the idea of \kals poie\ neatly. Cornelius commends Peter for his courage in breaking away from Jewish custom and takes no offence at the implied superiority of the Jews over the Gentiles. Cornelius and his circle of kinsmen and close friends are prepared soil for a new era in the history of Christianity. The Samaritans were now nominal Jews and the Ethiopian eunuch was a single case, but here Peter the chief apostle, not Philip the preaching deacon (evangelist), was involved. It was a crisis. Cornelius reveals an open mind for the message of God through Peter. {Commanded thee} (\prostetagmena soi\). Perfect passive participle with the dative case (\soi\). Cornelius is a military man and he employs a military term (\prostass\, old word to command). He is ready for orders from the Lord.
rwp@Acts:10:37 @{Ye know} (\humeis oidate\). Peter reminds his Gentile audience that the main facts concerning Jesus and the gospel were known to them. Note emphatic expression of \humeis\ (you). {Beginning} (\arxamenos\). The Textus Receptus has \arxamenon\ (accusative), but the nominative is given by Aleph A B C D E H and is certainly correct. But it makes a decided anacoluthon. The accusative would agree with \rhma\ used in the sense of message or story as told by the disciples. The nominative does not agree with anything in the sentence. The same phrase occurs in strkjv@Luke:23:5|. Here is this aorist middle participle almost used like an adverb. See a similar loose use of \arxamenos\ in the same sense by Peter in strkjv@Acts:1:22|. The baptism of John is given as the _terminus a quo_. The story began with a skip to Galilee after the baptism just like the Gospel of Mark. This first message of Peter to the Gentiles (10:37-44|) corresponds in broad outline with Mark's Gospel. Mark heard Peter preach many times and evidently planned his Gospel (the Roman Gospel) on this same model. There is in it nothing about the birth and childhood of Jesus nor about the intervening ministry supplied by John's Gospel for the period (a year) between the baptism and the Galilean Ministry. Peter here presents an objective statement of the life, death, and resurrection of Jesus with proof from the Scriptures that he is the Messiah. It is a skilful presentation.
rwp@Acts:10:45 @{They of the circumcision which believed} (\hoi ek peritoms pistoi\). The believing ones of the circumcision, more exactly. {Were amazed} (\exestsan\). Second aorist active indicative, intransitive, of \existmi\. They stood out of themselves. {On the Gentiles also} (\kai epi ta ethn\). Or, even upon the Gentiles. {Was poured out} (\ekkechutai\). Present perfect passive retained in indirect discourse of \ekche\ or \ekchun\, old verb, used metaphorically of the Holy Spirit also in strkjv@2:17| (from strkjv@Joel:2:28f.|), strkjv@Acts:2:33|.
rwp@Acts:11:2 @{They that were of the circumcision} (\hoi ek peritoms\). Literally, those of circumcision (on the side of circumcision, of the circumcision party). The phrase in strkjv@10:46| is confined to the six brethren with Peter in Caesarea (11:12|). That can hardly be the meaning here for it would mean that they were the ones who brought the charge against Peter though Hort takes this view. All the disciples in Jerusalem were Jews so that it can hardly mean the whole body. In strkjv@Galatians:2:12| the phrase has the narrower sense of the Judaizing or Pharisaic wing of the disciples (Acts:15:5|) who made circumcision necessary for all Gentile converts. Probably here by anticipation Luke so describes the beginning of that great controversy. The objectors probably did not know of Peter's vision at Joppa, but only of the revolutionary conduct of Peter in Caesarea. These extremists who spoke probably had abundant sympathy in their protest. The apostles are mentioned in verse 1|, but are not referred to in verse 2|. Apparently they are in contrast with the circumcision party in the church. {Contended} (\diekrinonto\). Imperfect middle of the common verb \diakrin\, to {separate}. Here to separate oneself apart (\dia\), to take sides against, to make a cleavage (\dia\, two, in two) as in strkjv@Jude:1:9|. Songs:Peter is at once put on the defensive as the contention went on. It is plain that Peter was not regarded as any kind of pope or overlord.
rwp@Acts:11:6 @{When I had fastened my eyes} (\atenisas\). This personal touch Peter adds from his own experience. See on strkjv@Luke:4:20; strkjv@Acts:3:4,12| for this striking verb \ateniz\, to stretch the eyes towards, first aorist active participle here. {I considered} (\katanoe\). Imperfect active of \kataneo\ to put the mind down on, to ponder, I was pondering. {And saw} (\kai eidon\). Second aorist active indicative, saw in a flash.
rwp@Acts:11:16 @{I remembered} (\emnsthn\). First aorist passive indicative of the common verb \mimnsk\, to remind. Peter recalls the very words of Jesus as reported in strkjv@Acts:1:5|. Peter now understands this saying of Jesus as he had not done before. That is a common experience with us all as new experiences of grace open richer veins in God's truth (John:12:16|). Peter clearly sees that the water baptism is merely the symbol or picture of the spiritual baptism in the heart.
rwp@Acts:11:20 @{Spake} (\elaloun\). Inchoative imperfect active, began to speak. For them it was an experiment. {Unto the Greeks also} (\kai pros tous Hellnas\). This is undoubtedly the correct reading in spite of Hellenists (\Hellnistas\) or Grecian Jews in B E H L P. \Hellnas\ is read by A and D and a corrector of Aleph. The presence of "also" or "even" (\kai\) in Aleph A B makes no sense unless "Greeks" is correct. Hellenists or Grecian Jews as Christians were common enough as is seen in strkjv@Acts:2; 6|. Saul also had preached to the Hellenists in Jerusalem (9:29|). Hellenists were merely one kind of Jews in contrast with those who spoke Aramaic (Acts:6|). It is true that the case of Cornelius was first in importance, but it is not clear that it was before the work in Antioch. Probably the report of the work among the Greeks in Antioch reached Jerusalem after Peter's defence in strkjv@11:1-18|. That explains the calm tone about it and also why Barnabas and not Peter was sent to investigate. Peter and John (Acts:8|) had condoned Philip's work in Samaria and Peter was the agent in the work among the Romans in Caesarea. His position was now well-known and his services discounted for this new crisis. These Greeks in Antioch were apparently in part pure heathen and not "God-fearers" like Cornelius. A man of wisdom was called for. These preachers were themselves Hellenists (verse 19|) and open to the lessons from their environment without a vision such as Peter had at Joppa. "It was a departure of startling boldness" (Furneaux) by laymen outside of the circle of official leaders.
rwp@Acts:11:27 @{Prophets} (\prophtai\). Christian prophets these were (cf. strkjv@13:1|) who came from Jerusalem (the headquarters, strkjv@8:15|). Judas and Silas are called prophets (14:4; strkjv@15:32|). They were not just fore-tellers, but forth-tellers. The prophet had inspiration and was superior to the speaker with tongues (1Corinthians:14:3|). John was a prophet (Luke:7:26|). We need prophets in the ministry today.
rwp@Acts:12:5 @{Therefore} (\men oun\). Because of the preceding situation. {Was kept} (\etreito\). Imperfect passive, continuously guarded, waiting for the feast to be over. {But prayer was made earnestly} (\proseuch de n ektens ginomen\). Probably \de\ here is not adversative (but), merely parallel (and) as Page argues. It was a crisis for the Jerusalem church. James had been slain and Peter was to be the next victim. Hence "earnestly" (late adverb from \ektens\, strained, from \ektein\, to stretch. In the N.T. only here, strkjv@Luke:22:44; strkjv@1Peter:1:22|) prayer was {going up} (\ginomen\, present middle participle, periphrastic imperfect with \n\). It looked like a desperate case for Peter. Hence the disciples prayed the more earnestly.
rwp@Acts:12:6 @{Was about to bring him forth} (\mellen prosagagein\ or \proagagein\). The MSS. vary, but not \anagagein\ of verse 4|. {The same night} (\ti nukti ekeini\). Locative case, {on that (very) night}. {Was sleeping} (\n koimmenos\). Periphrastic middle imperfect. {Bound with two chains} (\dedemenos halusesin dusin\). Perfect passive participle of \de\, to bind, followed by instrumental case. One chain was fastened to each soldier (one on each side of Peter). {Kept} (\etroun\). Imperfect active, were keeping. Two guards outside before the door and two inside, according to Roman rule. Did Peter recall the prophecy of Jesus that he should be put to death in his old age (John:21:18|)? Jesus had not said, as Furneaux does, that he would die by crucifixion.
rwp@Acts:12:8 @{Gird thyself} (\zsai\). Direct middle first aorist (ingressive) imperative (Robertson, _Grammar_, pp. 806f.) from \znnumi\ (\znnu\). Old verb, but in the N.T. only here and strkjv@John:21:18| (twice to Peter) where the active voice and the reflexive pronoun occur in the first example. The girdle was worn round the \chitn\ or undergarment. {Bind on} (\hupodsai\). Indirect middle (by yourself or for yourself) first aorist imperative of \hupode\, to bind under, old verb, only three times in the N.T. (Mark:6:9; strkjv@Acts:12:8; strkjv@Ephesians:6:15| (middle)). {Sandals} (\sandalia\). Persian word common from Herodotus on, a sole made of wood or leather covering the bottom of the foot and bound on with thongs. In the N.T. only here and strkjv@Mark:6:9|. In the LXX used indiscriminately with \hupodma\. {Cast about thee} (\peribalou\). Second aorist middle (indirect) imperative of \periball\, old and common verb to throw around, especially clothing around the body as here. The \himation\ (outer garment) was put over the \chitn\. It was not a hurried flight. {Follow me} (\akolouthei moi\). Present (linear) active imperative, keep on following me (associative instrumental case).
rwp@Acts:12:10 @{When they were past} (\dielthontes\). Second aorist active participle of \dierchomai\, transitive with \dia\ in composition. {The first and the second ward} (\prtn phulakn kai deuteran\). It is not clear to what this language refers. Some take it to mean single soldiers, using \phulakn\ in the sense of a guard (one before the door, one at the iron gate). But it seems hardly likely that the two soldiers with whom Peter had been stationed are meant. Probably the "first ward" means the two soldiers of the quaternion stationed by the door and the second ward some other soldiers, not part of the sixteen, further on in the prison by the iron gate. However understood, the difficulties of escape are made plain. {Unto the iron gate that leadeth into the city} (\epi tn puln tn sidrn tn pherousan eis tn polin\). Note the triple use of the article (the gate the iron one the one leading into the city). For this resumptive use of the article see Robertson, _Grammar_, pp. 762, 764. This iron gate may have opened from a court out into the street and effectually barred escape. {Opened to them} (\noig autois\). Second aorist passive indicative of \anoig\, the usual later form though \noichth\ (first aorist passive) occurs also, was opened. {Of its own accord} (\automat\). Old compound adjective (\autos\, self, obsolete \ma\, to desire eagerly, feminine form though masculine \automatos\ also used as feminine). In the N.T. only here and strkjv@Mark:4:28|. It was a strange experience for Peter. The Codex Bezae adds here "went down the seven steps" (\katebsan tous hepta bathmous\), an interesting detail that adds to the picture. {One street} (\rhumn mian\). The angel saw Peter through one of the narrow streets and then left him. We have no means of knowing precisely the location of the prison in the city. On "departed" (\apest\) see on verse ¯7|.
rwp@Acts:12:11 @{Was come to himself} (\en heauti genomenos\). Second aorist middle participle of \ginomai\ with \en\ and the locative case, "becoming at himself." In strkjv@Luke:15:17| we have \eis heauton elthn\ (coming to himself, as if he had been on a trip away from himself). {Now I know of a truth} (\nun oida alths\). There was no further confusion of mind that it was an ecstasy as in strkjv@10:10|. But he was in peril for the soldiers would soon learn of his escape, when the change of guards came at 6 A.M. {Delivered me} (\exeilato me\). Second aorist middle indicative of \exaire\. The Lord rescued me of himself by his angel. {Expectation} (\prosdokias\). Old word from \prosdoka\, to look for. In the N.T. only here and strkjv@Luke:21:26|. James had been put to death and the Jewish people were eagerly waiting for the execution of Peter like hungry wolves.
rwp@Acts:12:12 @{When he had considered} (\sunidn\). Second aorist active participle of \suneidon\ (for the defective verb \sunora\), to see together, to grasp as a whole, old verb, but in the N.T. only here and strkjv@14:6|, save the perfect indicative \sunoida\ (1Corinthians:4:4|) and participle (Acts:5:2|). It is the word from which \suneidsis\ (conscience) comes (Romans:2:15|). Peter's mind worked rapidly and he decided what to do. He took in his situation clearly. {To the house of Mary} (\epi tn oikian ts Marias\). Another Mary (the others were Mary the mother of Jesus, Mary of Bethany, Mary Magdalene, Mary wife of Cleopas, Mary the mother of James and Joses). She may have been a widow and was possessed of some means since her house was large enough to hold the large group of disciples there. Barnabas, cousin of John Mark her son (Colossians:4:10|), was also a man of property or had been (Acts:4:36f.|). It is probable that the disciples had been in the habit of meeting in her house, a fact known to Peter and he was evidently fond of John Mark whom he afterwards calls "my son" (1Peter:5:13|) and whom he had met here. The upper room of strkjv@Acts:1:13| may have been in Mary's house and Mark may have been the man bearing a pitcher of water (Luke:22:10|) and the young man who fled in the Garden of Gethsemane (Mark:14:51f.|). There was a gate and portress here as in the house of the highpriest (John:18:16|). Peter knew where to go and even at this early hour hoped to find some of the disciples. Mary is one of the many mothers who have become famous by reason of their sons, though she was undoubtedly a woman of high character herself. {Were gathered together and were praying} (\san sunthroismenoi kai proseuchomenoi\). Note difference in the tenses, one periphrastic past perfect passive (\sunathroiz\ old verb, in the N.T. here only and strkjv@19:25| and the uncompounded \throiz\ in strkjv@Luke:24:33|) and the periphrastic imperfect. The praying apparently had been going on all night and a large number (many, \hikanoi\) of the disciples were there. One recalls the time when they had gathered to pray (4:31|) after Peter had told the disciples of the threats of the Sanhedrin (4:23|). God had rescued Peter then. Would he let him be put to death now as James had been?
rwp@Acts:12:14 @{When she knew} (\epignousa\). Second aorist (ingressive) active participle of \epiginsk\, to know fully or in addition (\epi\), to recognize. She knew Peter and his voice from his frequent visits there. {For joy} (\apo ts chars\). 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 noixen\), \eisdramousa\ (from \eistrech\, defective verb, only here in the N.T.), \apggeilen\. {Stood} (\hestanai\). Second perfect active infinitive of \histmi\, 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:12:17 @There were probably loud exclamations of astonishment and joy. {Beckoning with the hand} (\kataseisas ti cheiri\). First aorist active participle of \katasei\, old verb to signal or shake down with the hand (instrumental case \cheiri\). In the N.T. only in strkjv@Acts:12:17; strkjv@13:16; strkjv@19:33; strkjv@21:40|. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, \sigin\, present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. {Declared} (\digsato\). First aorist middle of \digeomai\, old verb to carry through a narrative, give a full story. See also strkjv@Acts:9:27| of Barnabas in his defence of Saul. Peter told them the wonderful story. {Unto James and the brethren} (\Iakbi kai tois adelphois\). Dative case after \apaggeilate\ (first aorist active imperative). Evidently "James and the brethren" were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord's brother, is now the leading presbyter or elder in Jerusalem though there were a number (11:30; strkjv@21:18|). Paul even terms him apostle (Gal strkjv@1:19|), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts:12:2|) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts:15:13|). {To another place} (\eis heteron topon\). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts:15:7|) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Gal strkjv@2:7; strkjv@1Peter:1:1|) and apparently was in Rome with John Mark when he wrote the First Epistle (1Peter:5:13|), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of strkjv@2Corinthians:10:16| it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man's foundation (Romans:15:20|). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter strkjv@Acts:15|). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1Corinthians:9:5|).
rwp@Acts:12:20 @{Was highly displeased} (\n thumomachn\). Periphrastic imperfect active of \thumomache\, late compound of \thumos\ (passionate heat) and \machomai\, to fight. Only here in the N.T., to fight desperately, to have a hot quarrel. Whether it was open war with the Phoenicians or just violent hostility we do not know, save that Phoenicia belonged to Syria and Herod Agrippa had no authority there. The quarrel may have been over commercial matters. {They came with one accord} (\homothumadon parsan\). The representatives of Tyre and Sidon. See on ¯1:14| for \homothumadon\. Tyre was a colony of Sidon and had become one of the chief commercial cities of the world by reason of the Phoenician ships. {The king's chamberlain} (\ton epi tou koitnos tou basileos\). The one over the bedchamber (\koitnos\, late word from \koit\, bed, here only in the N.T.). {Made their friend} (\peisantes\). First aorist active participle of \peith\, to persuade. Having persuaded (probably with bribes as in strkjv@Matthew:28:14|). {They asked for peace} (\itounto eirnn\). Imperfect middle of \aite\, kept on asking for peace. {Because their country was fed} (\dia to trephesthai autn tn choran\). Causal sentence with \dia\ and the articular infinitive (present passive of \treph\, to nourish or feed) and the accusative of general reference, "because of the being fed as to their country." Tyre and Sidon as large commercial cities on the coast received large supplies of grain and fruits from Palestine. Herod had cut off the supplies and that brought the two cities to action.
rwp@Acts:13:11 @{Upon thee} (\epi se\). The use of \epi\ with the accusative is rich and varied, the precise shade of meaning depending on the content. The "hand of the Lord" might be kindly (Acts:11:21|) or hostile (Hebrews:10:31|), but when God's hand touches one's life (Job:19:21|) it may be in judgment as here with Elymas. He has not humbled himself under the mighty hand of God (1Peter:5:6|). {Not seeing} (\m blepn\). Repeating with negative participle the negative idea in "blind" (\tuphlos\). "It was a judicial infliction; blindness for blindness, darkness without for wilful darkness within" (Furneaux). He was an example of the blind leading the blind that was to cease and Sergius Paulus was to be led into the light. The blindness was to be "for a season" (\achri kairou\, strkjv@Luke:4:13|), if it should please God to restore his sight. Paul apparently recalls his own blindness as he entered Damascus. {A mist} (\achlus\). Especially a dimness of the eyes, old poetic word and late prose, in LXX, only here in N.T. Galen uses it of the opacity of the eye caused by a wound. {He went about seeking some one to lead him by the hand} (\periagn eztei cheiraggous\). A rather free rendering. Literally, "going about (\periagn\, present active participle of \periag\) he was seeking (\eztei\, imperfect active of \zte\) guides (\cheiraggous\, from \cheir\, hand, and \aggos\, guide, from \ag\, one who leads by the hand)." The very verb \cheiragge\, to lead by the hand, Luke uses of Paul in strkjv@9:8|, as he entered Damascus.
rwp@Acts:13:19 @{When he had destroyed} (\katheln\). Second aorist active participle of \kathaire\, to tear down, old verb. {He gave them for an inheritance} (\kateklronomsen\). First aorist active indicative of the double compound verb \kata-klro-nome\, late verb in LXX (Numbers:34:18; strkjv@Deuteronomy:3:28; strkjv@Joshua:14:1|) and only here in the N.T., to distribute by lot, to distribute as an inheritance. This is the correct reading and not \kateklrodotsen\ from \kataklrodote\ of the Textus Receptus. These two verbs were confused in the MSS. of the LXX as well as here. {For about four hundred and fifty years} (\hs etesin tetrakosiois kai pentkonta\). Associative instrumental case with an expression of time as in strkjv@8:11; strkjv@Luke:8:29| (Robertson, _Grammar_, p. 527). The oldest MSS. (Aleph A B C Vg Sah Boh) place these figures before "after these things" and so in verse 19|. This is the true reading and is in agreement with the notation in strkjv@1Kings:6:1|. The difficulty found in the Textus Receptus (King James Version) thus disappears with the true text. The four hundred and fifty years runs therefore from the birth of Isaac to the actual conquest of Canaan and does not cover the period of the Judges. See on ¯Acts:7:6|.
rwp@Acts:13:25 @{As John was fulfilling his course} (\hs eplrou Ians ton dromon\). Imperfect active of \plro\, 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 \lsai\ (first aorist active infinitive of \lu\) found in strkjv@Mark:1:7; strkjv@Luke:3:16| and the word for shoes (\hupodma\, 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:13:41 @{Ye despisers} (\hoi kataphrontai\). Not in the Hebrew, but in the LXX. It is pertinent for Paul's purpose. {Perish} (\aphanisthte\). Or vanish away. First aorist passive imperative. Added by the LXX to the Hebrew. {If one declare it unto you} (\ean tis ekdigtai humin\). Condition of third class with present middle subjunctive, if one keep on outlining (double compound, \ek-di-geomai\) it unto you. Paul has hurled a thunderbolt at the close.
rwp@Acts:13:48 @{As the Gentiles heard this they were glad} (\akouonta ta ethn echairon\). Present active participle of \akou\ and imperfect active of \chair\, linear action descriptive of the joy of the Gentiles. {Glorified the word of God} (\edoxazon ton logon tou theou\). Imperfect active again. The joy of the Gentiles increased the fury of the Jews. "The synagogue became a scene of excitement which must have been something like the original speaking with tongues" (Rackham). The joy of the Gentiles was to see how they could receive the higher blessing of Judaism without circumcision and other repellent features of Jewish ceremonialism. It was the gospel of grace and liberty from legalism that Paul had proclaimed. Whether strkjv@Galatians:4:13| describes this incident or not (the South Galatian theory), it illustrates it when Gentiles received Paul as if he were Christ Jesus himself. It was triumph with the Gentiles, but defeat with the Jews. {As many as were ordained to eternal life} (\hosoi san tetagmenoi eis zn ainion\). Periphrastic past perfect passive indicative of \tass\, a military term to place in orderly arrangement. The word "ordain" is not the best translation here. "Appointed," as Hackett shows, is better. The Jews here had voluntarily rejected the word of God. On the other side were those Gentiles who gladly accepted what the Jews had rejected, not all the Gentiles. Why these Gentiles here ranged themselves on God's side as opposed to the Jews Luke does not tell us. This verse does not solve the vexed problem of divine sovereignty and human free agency. There is no evidence that Luke had in mind an _absolutum decretum_ of personal salvation. Paul had shown that God's plan extended to and included Gentiles. Certainly the Spirit of God does move upon the human heart to which some respond, as here, while others push him away. {Believed} (\episteusan\). Summary or constative first aorist active indicative of \pisteu\. The subject of this verb is the relative clause. By no manner of legerdemain can it be made to mean "those who believe were appointed." It was saving faith that was exercised only by those who were appointed unto eternal life, who were ranged on the side of eternal life, who were thus revealed as the subjects of God's grace by the stand that they took on this day for the Lord. It was a great day for the kingdom of God.
rwp@Acts:13:49 @{Was spread abroad} (\diephereto\). Imperfect passive of \diapher\, to carry in different directions (\dia\). By the recent converts as well as by Paul and Barnabas. This would seem to indicate a stay of some months with active work among the Gentiles that bore rich fruit. {Throughout all the region} (\di' hols ts chras\). Antioch in Pisidia as a Roman colony would be the natural centre of a Roman _Regio_, an important element in Roman imperial administration. There were probably other _Regiones_ in South Galatia (Ramsay, _St. Paul the Traveller and Roman Citizen_, pp. 102-12).
rwp@Acts:13:50 @{Urged on} (\partrunan\). First aorist (effective) active of \par-otrun\, old verb, but here alone in the N.T., to incite, to stir up. The Jews were apparently not numerous in this city as they had only one synagogue, but they had influence with people of prominence, like "the devout women of honourable estate" (\tas sebomenas gunaikas tas euschmonas\), the female proselytes of high station, a late use of an old word used about Joseph of Arimathea (Mark:15:43|). The rabbis went after these Gentile women who had embraced Judaism (cf. strkjv@Acts:17:4| in Thessalonica) as Paul had made an appeal to them. The prominence of women in public life here at Antioch is quite in accord with what we know of conditions in the cities of Asia Minor. "Thus women were appointed under the empire as magistrates, as presidents of the games, and even the Jews elected a woman as Archisynagogos, at least in one instance at Smyrna" (Knowling). In Damascus Josephus (_War_ II. 20, 21) says that a majority of the married women were proselytes. Strabo (VIII. 2) and Juvenal (VI. 542) speak of the addiction of women to the Jewish religion. {The chief men of the city} (\tous prtous ts poles\). Probably city officials (the Duumviri, the Praetors, the First Ten in the Greek Cities of the east) or other "foremost" men, not officials. The rabbis were shrewd enough to reach these men (not proselytes) through the women who were proselytes of distinction. {Stirred up a persecution} (\epgeiran digmon\). First aorist active indicative of \epegeir\, old verb, but in the N.T. only here and strkjv@14:2|. Paul seems to allude to this persecution in strkjv@2Timothy:3:11| "persecutions, sufferings, what things befell me at Antioch, at Iconium, at Lystra, what persecutions I endured." Here Paul had perils from his own countrymen and perils from the Gentiles after the perils of rivers and perils of robbers on the way from Perga (2Corinthians:11:26|). He was thrice beaten with rods (\tris erhabdisthn\, strkjv@2Corinthians:11:25|) by Roman lictors in some Roman colony. If that was here, then Paul and Barnabas were publicly scourged by the lictors before they left. Probably the Jews succeeded in making the Roman officials look on Paul and Barnabas as disturbers of the public peace. Songs:"they cast them out of their borders" (\exebalon autous apo tn horin autn\). Second aorist active indicative of \ekball\, forcible expulsion plainly as public nuisances. Just a few days before they were the heroes of the city and now!
rwp@Acts:14:6 @{They became aware of it} (\sunidontes\). Second aorist (ingressive) active participle of \sunora\ (\suneidon\), old word to see together, to become conscious of as already in strkjv@12:12|. In the N.T. only by Luke and Paul. {Fled} (\katephugon\). Second aorist (effective) active indicative of \katapheug\, old verb, but in the N.T. only here and strkjv@Hebrews:6:18|. Paul and Barnabas had no idea of remaining to be stoned (lynched) by this mob. It is a wise preacher who always knows when to stand his ground and when to leave for the glory of God. Paul and Barnabas were following the directions of the Lord Jesus given to the twelve on their special tour of Galilee (Matthew:10:23|). Lystra and Derbe, cities of Lycaonia (still part of the Province of Galatia, though in another _Regio_), not far from the base of the Black Mountain. Professor Sterrett has apparently identified Lystra by an inscription about six hours (18 miles) south-southwest from Iconium near the village Khatyn Serai and Derbe probably near the village Losta or Zosta though its location is really not known. Lystra had been made a colony in B.C. 6 and Derbe was the frontier city of the Roman empire in the southeast. These are the only cities mentioned, but they were of importance and show that Paul kept to his plan of going to centres of influence. The new imperial road from Antioch and Iconium reached these cities. {The region round about} (\tn perichron\) was "a high table land, ill-watered, bleak, but suited for sheep pasture" (Page).
rwp@Acts:14:7 @{And there they preached the gospel} (\kakei euaggelizomenoi san\). Periphrastic imperfect middle. We are to think of extensive evangelistic work perhaps with the assistance of disciples from Antioch and Iconium since Paul and Barnabas could not speak Lycaonian. \Kakei\ is crasis for \kai ekei\.
rwp@Acts:14:8 @{At Lystra} (\en Lustrois\). Neuter plural as in strkjv@16:2; strkjv@2Timothy:3:11| while feminine singular in strkjv@14:6,21; strkjv@16:1|. There was apparently no synagogue in Lystra and so not many Jews. Paul and Barnabas had to do open-air preaching and probably had difficulty in being understood by the natives though both Greek and Latin inscriptions were discovered here by Professor Sterrett in 1885. The incident narrated here (verses 8-18|) shows how they got a real hearing among these rude heathen. {There sat} (\ekathto\). Imperfect middle of \kathmai\. Was sitting. This case is very much like that in strkjv@3:1-11|, healed by Peter. Possibly outside the gate (verse 13|) or some public place. {Impotent in his feet} (\adunatos tois posin\). Old verbal, but only here in the N.T. in this sense except figuratively in strkjv@Romans:15:1|. Elsewhere it means "impossible" (Matthew:19:26|). Locative case. Common in medical writers in the sense of "impotent." Songs:Tobit strkjv@2:10; strkjv@5:9. {Had walked} (\periepatsen\). Songs:best MSS., first aorist active indicative "walked," not \periepepatkei\, "had walked" (past perfect active).
rwp@Acts:14:10 @{Upright} (\orthos\). Predicate adjective. In this sense Galen and Hippocrates frequently use \orthos\ (erect, straight). Paul spoke in a loud (\megali\) voice so that all could hear and know. {He leaped up and walked} (\hlato kai periepatei\). Rather, He leaped up with a single bound and began to walk. The second aorist middle indicative (with first aorist vowel \a\) of \hallomai\ (late verb, in papyri) and inchoative imperfect active of \peripate\, common verb to walk around. This graphic picture is concealed by the usual English rendering. It is possible that Luke obtained the vivid report of this incident from Timothy who may have witnessed it and who was probably converted during Paul's stay here (16:3|). His father was a prominent Greek and his mother Eunice, possibly a widow, may have lived here with her mother Lois (2Timothy:1:5|).
rwp@Acts:14:12 @{They called} (\ekaloun\). Inchoative imperfect began to call. {Barnabas, Jupiter} (\ton Barnaban Dia\). Because Barnabas was the older and the more imposing in appearance. Paul admits that he was not impressive in looks (2Corinthians:10:10|). {And Paul, Mercury} (\ton de Paulon Hermn\). Mercury (\Herms\) was the messenger of the gods, and the spokesman of Zeus. \Herms\ was of beautiful appearance and eloquent in speech, the inventor of speech in legend. Our word hermeneutics or science of interpretation comes from this word (Hebrews:7:2; strkjv@John:1:38|). {Because he was the chief speaker} (\epeid autos n ho hgoumenos tou logou\). Paul was clearly "the leader of the talk." Songs:it seemed a clear case to the natives. If preachers always knew what people really think of them! Whether Paul was alluding to his experience in Lystra or not in strkjv@Galatians:4:14|, certainly they did receive him as an angel of God, as if "Mercury" in reality.
rwp@Acts:14:15 @{Sirs} (\andres\). Literally, Men. Abrupt, but courteous. {We also are men of like passions with you} (\kai hmeis homoiopatheis esmen humin anthrpoi\). Old adjective from \homoios\ (like) and \pasch\, to experience. In the N.T. only here and strkjv@James:5:17|. It means "of like nature" more exactly and affected by like sensations, not "gods" at all. Their conduct was more serious than the obeisance of Cornelius to Peter (10:25f.|). \Humin\ is associative instrumental case. {And bring you good tidings} (\euaggelizomenoi\). No "and" in the Greek, just the present middle participle, "gospelizing you." They are not gods, but evangelists. Here we have Paul's message to a pagan audience without the Jewish environment and he makes the same line of argument seen in strkjv@Acts:17:21-32; strkjv@Romans:1:18-23|. At Antioch in Pisidia we saw Paul's line of approach to Jews and proselytes (Acts:13:16-41|). {That ye should turn from these vain things} (\apo toutn tn matain epistrephein\). He boldly calls the worship of Jupiter and Mercury and all idols "vain" or empty things, pointing to the statues and the temple. {Unto the living God} (\epi theon znta\). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2Corinthians:6:16; strkjv@Romans:9:26|). {Who made} (\hos epoisen\). The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts:17:24|). Paul here quotes strkjv@Psalms:146:6| and has strkjv@Genesis:1:1| in mind. See also strkjv@1Thessalonians:1:9| where a new allegiance is also claimed as here.
rwp@Acts:14:26 @{They sailed away to Antioch} (\apepleusan eis Antiocheian\). Effective aorist active indicative of \apople\, to sail off. They had been gone some eighteen months. {They had been committed} (\san paradedomenoi\). Periphrastic past perfect passive of \paradidmi\, old and common verb. High and serious thoughts filled the hearts of these first returned missionaries as they neared home. The grace of God had been with them. They had fulfilled (\eplrsan\) the work to which they had been set apart by the Holy Spirit with the prayers of the Antioch church. They now had a wondrous story to tell.
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:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo ts Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmthte ti ethei Muses, ou dunasthe sthnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\ti ethei\) is customary. "Saved" (\sthnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.
rwp@Acts:15:6 @{Were gathered together} (\sunchthsan\). First aorist (effective) passive indicative. The church is not named here as in verse 4|, but we know from verses 12-22| that the whole church came together this time also along with the apostles and elders. {Of this matter} (\peri tou logou toutou\). Same idiom in strkjv@8:21; strkjv@19:38|. They realized the importance of the issue.
rwp@Acts:15:7 @{When there had been much questioning} (\polls ztses genomens\). Genitive absolute with second aorist middle participle of \ginomai\. Evidently the Judaizers were given full opportunity to air all their grievances and objections. They were allowed plenty of time and there was no effort to shut off debate or to rush anything through the meeting. {Peter rose up} (\anastas Petros\). The wonder was that he had waited so long. Probably Paul asked him to do so. He was the usual spokesman for the apostles and his activities in Jerusalem were well-known. In particular his experience at Caesarea (Acts:10|) had caused trouble here in Jerusalem from this very same party of the circumcism (Acts:11:1-18|). It was fitting that Peter should speak. This is the last time that Peter appears in the Acts. {A good while ago} (\aph' hmern archain\). From ancient days. The adjective \archaios\ is from \arch\, beginning, and its actual age is a matter of relativity. Songs:Mnason (Acts:21:16|) is termed "an ancient disciple." It was probably a dozen years since God "made choice" (\exelexato\) to speak by Peter's mouth to Cornelius and the other Gentiles in Caesarea. His point is that what Paul and Barnabas have reported is nothing new. The Judaizers made objection then as they are doing now.
rwp@Acts:15:14 @{Hearken unto me} (\akousate mou\). Usual appeal for attention. James was termed James the Just and was considered a representative of the Hebraic as opposed to the Hellenistic wing of the Jewish Christians (Acts:6:1|). The Judaizers had doubtless counted on him as a champion of their view and did later wrongfully make use of his name against Peter at Antioch (Galatians:2:12|). There was instant attention when James began to speak. {Symeon} (\Sumen\). The Aramaic form of Simon as in strkjv@2Peter:2:1|. This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in strkjv@Luke:2:25,34| of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem. {How} (\kaths\). Strictly, "according as," here like \hos\ in indirect discourse somewhat like the epexegetic or explanatory use in strkjv@3John:1:3|. {First} (\prton\). Told by Peter in verse 7|. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. {Did visit} (\epeskepsato\). First aorist middle indicative of \episkeptomai\, old verb to look upon, to look after, provide for. This same verb occurs in strkjv@James:1:27| and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his _Commentary on James_. Somehow Luke may have obtained notes of these various addresses. {To take from the Gentiles a people for his name} (\labein ex ethnn laon ti onomati autou\). Bengel calls this _egregium paradoxon_, a chosen people (\laon\) out of the Gentiles (\ethnn\). This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God's purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul's great doctrines as set forth in strkjv@Galatians:3; strkjv@Romans:9-11|. Note the use of God's "name" here for "the Israel of God" (Galatians:6:16|).
rwp@Acts:15:38 @{But Paul thought not good to take with them} (\Paulos de xiou--m sunparalambanein touton\). The Greek is far more effective than this English rendering. It is the imperfect active of \axio\, old verb to think meet or right and the present active infinitive of the same verb (\sunparalamban\) with negative used with this infinitive. Literally, "But Paul kept on deeming it wise not to be taking along with them this one." Barnabas looked on it as a simple punctiliar proposal (aorist infinitive), but Paul felt a lively realization of the problem of having a quitter on his hands (present infinitive). Each was insistent in his position (two imperfects). Paul had a definite reason for his view describing John Mark as "him who withdrew from them from Pamphylia" (\ton apostanta ap' autn apo Pamphulias\). Second aorist active articular participle of \aphistmi\, intransitive use, "the one who stood off from, apostatized from" (our very word "apostasy"). And also as the one who "went not with them to the work" (\kai m sunelthonta autois eis to ergon\). At Perga Mark had faced the same task that Paul and Barnabas did, but he flinched and flickered and quit. Paul declined to repeat the experiment with Mark.
rwp@Acts:16:3 @{Him would Paul have to go forth with him} (\touton thelsen ho Paulos sun auti exelthein\). This one (note emphatic position) Paul wanted (first aorist active indicative of \thel\ with temporal augment as if from \ethel\ the old form). Here was a gifted young man who was both Jew and Greek. {He took and circumcised him} (\labn perietemen auton\). Any one could perform this rite. Paul had stoutly resisted circumcision in the case of Titus, a pure Greek (Galatians:2:3,5|), because the whole principle of Gentile liberty was at stake. But Timothy was both Jew and Greek and would continually give offence to the Jews with no advantage to the cause of Gentile freedom. Songs:here for the sake of expediency, "because of the Jews" (\dia tous Ioudaious\), Paul voluntarily removed this stumbling-block to the ministry of Timothy. Otherwise Timothy could not have been allowed to preach ln the synagogues. _Idem non est semper idem_. But Timothy's case was not the case of Titus. Here it was a question of efficient service, not an essential of salvation. Hovey notes that Timothy was circumcised because of Jewish unbelievers, not because of Jewish believers. {Was a Greek} (\Helln huprchen\). Imperfect active in indirect assertion where ordinarily the present \huparchei\ would be retained, possibly indicating that his father was no longer living.
rwp@Acts:16:5 @{Were strengthened} (\estereounto\). Imperfect passive of \stereo\, old verb to make firm and solid like the muscles (Acts:3:7,16|), these three the only examples in the N.T. {Increased} (\eperisseuon\). Imperfect active of the old and common verb \perisseu\ from \perissos\ (overplus). The blessing of God was on the work of Paul, Silas, and Timothy in the form of a continuous revival.
rwp@Acts:16:9 @{A vision} (\horama\). Old word, eleven times in Acts, once in strkjv@Matthew:17:9|. Twice Paul had been hindered by the Holy Spirit from going where he wanted to go. Most men would have gone back home with such rebuffs, but not so Paul. Now the call is positive and not negative, to go "far hence to the Gentiles" (22:21|). He had little dreamed of such a call when he left Antioch. Paul's frequent visions always came at real crises in his life. {A man of Macedonia} (\anr Makedn\). Ramsay follows Renan in the view that this was Luke with whom Paul had conversed about conditions in Macedonia. Verse 10| makes it plain that Luke was now in the party, but when he joined them we do not know. Some hold that Luke lived at Antioch in Syria and came on with Paul and Silas, others that he joined them later in Galatia, others that he appeared now either as Paul's physician or new convert. Ramsay thinks that Philippi was his home at this time. But, whatever is true about Luke, the narrative must not be robbed of its supernatural aspect (10:10; strkjv@22:17|). {Was standing} (\n hests\). Second perfect active participle of \histmi\, intransitive, periphrastic imperfect. Vivid picture. {Help us} (\bothson hmin\). Ingressive first aorist active imperative of \bothe\ (\bo, the\), to run at a cry, to help. The man uses the plural for all including himself. It was the cry of Europe for Christ.
rwp@Acts:16:12 @{To Philippi} (\eis Philippous\). The plural like \Athnai\ (Athens) is probably due to separate sections of the city united (Winer-Moulton, _Grammar_, p. 220). The city (ancient name Krenides or Wells) was renamed after himself by Philip, the father of Alexander the Great. It was situated about a mile east of the small stream Gangites which flows into the river Strymon some thirty miles away. In this valley the Battle of Philippi was fought B.C. 42 between the Second Triumvirate (Octavius, Antonius, Lepidus) and Brutus and Cassius. In memory of the victory Octavius made it a colony (\kolnia\) with all the privileges of Roman citizenship, such as freedom from scourging, freedom from arrest save in extreme cases, and the right of appeal to the emperor. This Latin word occurs here alone in the N.T. Octavius planted here a colony of Roman veterans with farms attached, a military outpost and a miniature of Rome itself. The language was Latin. Here Paul is face to face with the Roman power and empire in a new sense. He was a new Alexander, come from Asia to conquer Europe for Christ, a new Caesar to build the Kingdom of Christ on the work of Alexander and Caesar. One need not think that Paul was conscious of all that was involved in destiny for the world. Philippi was on the Egnatian Way, one of the great Roman roads, that ran from here to Dyrrachium on the shores of the Adriatic, a road that linked the east with the west. {The first of the district} (\prt ts meridos\). Philippi was not the first city of Macedonia nor does Luke say so. That honour belonged to Thessalonica and even Amphipolis was larger than Philippi. It is not clear whether by \meris\ Luke means a formal division of the province, though the _Koin_ has examples of this geographical sense (papyri). There is no article with \prt\ and Luke may not mean to stress unduly the position of Philippi in comparison with Amphipolis. But it was certainly a leading city of this district of Macedonia. {We were tarrying} (\men diatribontes\). Periphrastic imperfect active.
rwp@Acts:16:21 @{Customs which it is not lawful for us to receive, or to observe, being Romans} (\eth ha ouk estin hmin paradechesthai oude poiein Rmaiois ousin\). Note the sharp contrast between "being Jews" in verse 20| and "being Romans" here. This pose of patriotism is all sound and fury. It is love of money that moves these "masters" far more than zeal for Rome. As Roman citizens in a colony they make full use of all their rights of protest. Judaism was a _religio licita_ in the Roman empire, only they were not allowed to make proselytes of the Romans themselves. No Roman magistrate would pass on abstract theological questions (18:15|), but only if a breach of the peace was made (\ektarassousin hmn tn polin\) or the formation of secret sects and organizations. Evidently both of these last points are involved by the charges of "unlawful customs" by the masters who are silent about their real ground of grievance against Paul and Silas. \Ethos\ (kin to \thos\, strkjv@1Corinthians:15:33|) is from \eth\, to be accustomed or used to a thing. The Romans granted toleration to conquered nations to follow their religious customs provided they did not try to win the Romans. But the Jews had made great headway to favour (the God-fearers) with increasing hatred also. Emperor worship had in store grave peril for both Jews and Christians. The Romans will care more for this than for the old gods and goddesses. It will combine patriotism and piety.
rwp@Acts:16:22 @{Rose up together} (\sunepest\). Second aorist (ingressive) active of the double compound \sunephistmi\, intransitive, old verb, but only here in the N.T. (cf. \katepestsan\ in strkjv@18:12|). There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment. {Rent their garments off them} (\perirxantes autn ta himatia\). First aorist active participle of \perirgnumi\, old verb, to break off all around, to strip or rend all round. Here only in the N.T. The duumvirs probably gave orders for Paul and Silas to be stripped of their outer garments (\himatia\), though not actually doing it with their own hands, least of all not stripping off their own garments in horror as Ramsay thinks. That would call for the middle voice. In II Macc. strkjv@4:38 the active voice is used as here of stripping off the garments of others. Paul in strkjv@1Thessalonians:2:2| refers to the shameful treatment received in Philippi, "insulted" (\hubristhentas\). As a Roman citizen this was unlawful, but the duumvirs looked on Paul and Silas as vagabond and seditious Jews and "acted with the highhandedness characteristic of the fussy provincial authorities" (Knowling). {Commanded} (\ekeleuon\). Imperfect active, repeatedly ordered. The usual formula of command was: "Go, lictors; strip off their garments; let them be scourged." {To beat them with rods} (\rhabdizein\). Present active infinitive of \rhabdiz\, old verb, but in the N.T.=_virgis caedere_ only here and strkjv@2Corinthians:11:25| where Paul alludes to this incident and two others not given by Luke (\tris erhabdisthn\). He came near getting another in Jerusalem (Acts:22:25|). Why did not Paul say here that he was a Roman citizen as he does later (verse 37|) and in Jerusalem (22:26f.|)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind.
rwp@Acts:17:16 @{Now while Paul waited for them in Athens} (\En de tais Athnais ekdechomenou autous tou Paulou\). Genitive absolute with present middle participle of \ekdechomai\, old verb to receive, but only with the sense of looking out for, expecting found here and elsewhere in N.T We know that Timothy did come to Paul in Athens (1Thessalonians:3:1,6|) from Thessalonica and was sent back to them from Athens. If Silas also came to Athens, he was also sent away, possibly to Philippi, for that church was deeply interested in Paul. At any rate both Timothy and Silas came from Macedonia to Corinth with messages and relief for Paul (Acts:18:5; strkjv@2Corinthians:11:8f.|). Before they came and after they left, Paul felt lonely in Athens (1Thessalonians:3:1|), the first time on this tour or the first that he has been completely without fellow workers. Athens had been captured by Sulla B.C. 86. After various changes Achaia, of which Corinth is the capital, is a separate province from Macedonia and A.D. 44 was restored by Claudius to the Senate with the Proconsul at Corinth. Paul is probably here about A.D. 50. Politically Athens is no longer of importance when Paul comes though it is still the university seat of the world with all its rich environment and traditions. Rackham grows eloquent over Paul the Jew of Tarsus being in the city of Pericles and Demosthenes, Socrates and Plato and Aristotle, Sophocles and Euripides. In its Agora Socrates had taught, here was the Academy of Plato, the Lyceum of Aristotle, the Porch of Zeno, the Garden of Epicurus. Here men still talked about philosophy, poetry, politics, religion, anything and everything. It was the art centre of the world. The Parthenon, the most beautiful of temples, crowned the Acropolis. Was Paul insensible to all this cultural environment? It is hard to think so for he was a university man of Tarsus and he makes a number of allusions to Greek writers. Probably it had not been in Paul's original plan to evangelize Athens, difficult as all university seats are, but he cannot be idle though here apparently by chance because driven out of Macedonia. {Was provoked} (\parxuneto\). Imperfect passive of \paroxun\, old verb to sharpen, to stimulate, to irritate (from \para, oxus\), from \paroxusmos\ (Acts:15:39|), common in old Greek, but in N.T. only here and strkjv@1Corinthians:13:5|. It was a continual challenge to Paul's spirit when he beheld (\therountos\, genitive of present participle agreeing with \autou\ (his), though late MSS. have locative \therounti\ agreeing with \en auti\). {The city full of idols} (\kateidlon ousan tn polin\). Note the participle \ousan\ not preserved in the English (either the city being full of idols or that the city was full of idols, sort of indirect discourse). Paul, like any stranger was looking at the sights as he walked around. This adjective \kateidlon\ (perfective use of \kata\ and \eidlon\ is found nowhere else, but it is formed after the analogy of \katampelos, katadendron\), full of idols. Xenophon (_de Republ. Ath_.) calls the city \hol bomos, hol thuma theois kai anathma\ (all altar, all sacrifice and offering to the gods). These statues were beautiful, but Paul was not deceived by the mere art for art's sake. The idolatry and sensualism of it all glared at him (Romans:1:18-32|). Renan ridicules Paul's ignorance in taking these statues for idols, but Paul knew paganism better than Renan. The superstition of this centre of Greek culture was depressing to Paul. One has only to recall how superstitious cults today flourish in the atmosphere of Boston and Los Angeles to understand conditions in Athens. Pausanias says that Athens had more images than all the rest of Greece put together. Pliny states that in the time of Nero Athens had over 30,000 public statues besides countless private ones in the homes. Petronius sneers that it was easier to find a god than a man in Athens. Every gateway or porch had its protecting god. They lined the street from the Piraeus and caught the eye at every place of prominence on wall or in the agora.
rwp@Acts:17:18 @{And certain also of the Epicurean and Stoic philosophers encountered him} (\tines de kai tn Epikourin kai Stikn philosophn suneballon auti\). Imperfect active of \sunball\, old verb, in the N.T. only by Luke, to bring or put together in one's mind (Luke:2:19|), to meet together (Acts:20:14|), to bring together aid (18:27|), to confer or converse or dispute as here and already strkjv@4:15| which see. These professional philosophers were always ready for an argument and so they frequented the agora for that purpose. Luke uses one article and so groups the two sects together in their attitude toward Paul, but they were very different in fact. Both sects were eager for argument and both had disdain for Paul, but they were the two rival practical philosophies of the day, succeeding the more abstruse theories of Plato and Aristotle. Socrates had turned men's thought inward (\Gnthi Seauton\, Know Thyself) away from the mere study of physics. Plato followed with a profound development of the inner self (metaphysics). Aristotle with his cyclopaedic grasp sought to unify and relate both physics and metaphysics. Both Zeno and Epicurus (340-272 B.C.) took a more practical turn in all this intellectual turmoil and raised the issues of everyday life. Zeno (360-260 B.C.) taught in the \Stoa\ (Porch) and so his teaching was called Stoicism. He advanced many noble ideas that found their chief illustration in the Roman philosophers (Seneca, Epictetus, Marcus Aurelius). He taught self-mastery and hardness with an austerity that ministered to pride or suicide in case of failure, a distinctly selfish and unloving view of life and with a pantheistic philosophy. Epicurus considered practical atheism the true view of the universe and denied a future life and claimed pleasure as the chief thing to be gotten out of life. He did not deny the existence of gods, but regarded them as unconcerned with the life of men. The Stoics called Epicurus an atheist. Lucretius and Horace give the Epicurean view of life in their great poems. This low view of life led to sensualism and does today, for both Stoicism and Epicureanism are widely influential with people now. "Eat and drink for tomorrow we die," they preached. Paul had doubtless become acquainted with both of these philosophies for they were widely prevalent over the world. Here he confronts them in their very home. He is challenged by past-masters in the art of appealing to the senses, men as skilled in their dialectic as the Pharisaic rabbis with whom Paul had been trained and whose subtleties he had learned how to expose. But, so far as we know, this is a new experience for Paul to have a public dispute with these philosophical experts who had a natural contempt for all Jews and for rabbis in particular, though they found Paul a new type at any rate and so with some interest in him. "In Epicureanism, it was man's sensual nature which arrayed itself against the claims of the gospel; in Stoicism it was his self-righteousness and pride of intellect" (Hackett). Knowling calls the Stoic the Pharisee of philosophy and the Epicurean the Sadducee of philosophy. Socrates in this very agora used to try to interest the passers-by in some desire for better things. That was 450 years before Paul is challenged by these superficial sophistical Epicureans and Stoics. It is doubtful if Paul had ever met a more difficult situation. {What would this babbler say?} (\Ti an theloi ho spermologos houtos legein?\). The word for "babbler" means "seed-picker" or picker up of seeds (\sperma\, seed, \leg\, to collect) like a bird in the agora hopping about after chance seeds. Plutarch applies the word to crows that pick up grain in the fields. Demosthenes called Aeschines a \spermologos\. Eustathius uses it of a man hanging around in the markets picking up scraps of food that fell from the carts and so also of mere rhetoricians and plagiarists who picked up scraps of wisdom from others. Ramsay considers it here a piece of Athenian slang used to describe the picture of Paul seen by these philosophers who use it, for not all of them had it ("some," \tines\). Note the use of \an\ and the present active optative \theloi\, conclusion of a fourth-class condition in a rhetorical question (Robertson, _Grammar_, p. 1021). It means, What would this picker up of seeds wish to say, if he should get off an idea? It is a contemptuous tone of supreme ridicule and doubtless Paul heard this comment. Probably the Epicureans made this sneer that Paul was a charlatan or quack. {Other some} (\hoi de\). But others, in contrast with the "some" just before. Perhaps the Stoics take this more serious view of Paul. {He seemeth to be a setter forth of strange gods} (\zenn daimonin dokei kataggeleus einai\). This view is put cautiously by \dokei\ (seems). \Kataggeleus\ does not occur in the old Greek, though in ecclesiastical writers, but Deissmann (_Light from the Ancient East_, p. 99) gives an example of the word "on a marble stele recording a decree of the Mitylenaens in honour of the Emperor Augustus," where it is the herald of the games. Here alone in the N.T. \Daimonion\ is used in the old Greek sense of deity or divinity whether good or bad, not in the N.T. sense of demons. Both this word and \kataggeleus\ are used from the Athenian standpoint. \Xenos\ is an old word for a guest-friend (Latin _hospes_) and then host (Romans:16:23|), then for foreigner or stranger (Matthew:25:31; strkjv@Acts:17:21|), new and so strange as here and strkjv@Hebrews:13:9; strkjv@1Peter:4:12|, and then aliens (Ephesians:2:12|). This view of Paul is the first count against Socrates: Socrates does wrong, introducing new deities (\adikei Skrats, kaina daimonia eisphern\, Xen. _Mem_. I). On this charge the Athenians voted the hemlock for their greatest citizen. What will they do to Paul? This Athens was more sceptical and more tolerant than the old Athens. But Roman law did not allow the introduction of a new religion (_religio illicita_). Paul was walking on thin ice though he was the real master philosopher and these Epicureans and Stoics were quacks. Paul had the only true philosophy of the universe and life with Jesus Christ as the centre (Colossians:1:12-20|), the greatest of all philosophers as Ramsay justly terms him. But these men are mocking him. {Because he preached Jesus and the resurrection} (\hoti ton Isoun kai tn anastasin euggelizato\). Reason for the view just stated. Imperfect middle indicative of \euaggeliz\, to "gospelize." Apparently these critics considered \anastasis\ (Resurrection) another deity on a par with Jesus. The Athenians worshipped all sorts of abstract truths and virtues and they misunderstood Paul on this subject. They will leave him as soon as he mentions the resurrection (verse 32|). It is objected that Luke would not use the word in this sense here for his readers would not under stand him. But Luke is describing the misapprehension of this group of philosophers and this interpretation fits in precisely.
rwp@Acts:17:23 @{For} (\gar\). Paul gives an illustration of their religiousness from his own experiences in their city. {The objects of your worship} (\ta sebasmata humn\). Late word from \sebazomai\, to worship. In N T. only here and strkjv@2Thessalonians:2:4|. The use of this word for temples, altars, statues, shows the conciliatory tone in the use of \deisidaimonesterous\ in verse 22|. {An altar} (\bmon\). Old word, only here in the N.T. and the only mention of a heathen altar in the N.T {With this inscription} (\en hi epegegrapto\). On which had been written (stood written), past perfect passive indicative of \epigraph\, old and common verb for writing on inscriptions (\epigraph\, strkjv@Luke:23:38|). {To an Unknown God} (\AGNOSTO THEO\). Dative case, dedicated to. Pausanias (I. 1, 4) says that in Athens there are "altars to gods unknown" (\bmoi then agnstn\). Epimenides in a pestilence advised the sacrifice of a sheep to the befitting god whoever he might be. If an altar was dedicated to the wrong deity, the Athenians feared the anger of the other gods. The only use in the N.T. of \agnstos\, old and common adjective (from \a\ privative and \gnstos\ verbal of \ginsk\, to know). Our word agnostic comes from it. Here it has an ambiguous meaning, but Paul uses it though to a stern Christian philosopher it may be the "confession at once of a bastard philosophy and of a bastard religion" (Hort, _Hulsean Lectures_, p. 64). Paul was quick to use this confession on the part of the Athenians of a higher power than yet known to them. Songs:he gets his theme from this evidence of a deeper religious sense in them and makes a most clever use of it with consummate skill. {In ignorance} (\agnoountes\). Present active participle of \agnoe\, old verb from same root as \agnstos\ to which Paul refers by using it. {This set I forth unto you} (\touto ego kataggell humin\). He is a \kataggeleus\ (verse 18|) as they suspected of a God, both old and new, old in that they already worship him, new in that Paul knows who he is. By this master stroke he has brushed to one side any notion of violation of Roman law or suspicion of heresy and claims their endorsement of his new gospel, a shrewd and consummate turn. He has their attention now and proceeds to describe this God left out of their list as the one true and Supreme God. The later MSS. here read \hon--touton\ (whom--this one) rather than \ho--touto\ (what--this), but the late text is plainly an effort to introduce too soon the personal nature of God which comes out clearly in verse 24|.
rwp@Galatians:4:3 @{When we were children} (\hote men npioi\). Before the epoch of faith came and we (Jews and Gentiles) were under the law as paedagogue, guardian, steward, to use all of Paul's metaphors. {We were held in bondage} (\hmeis metha dedoulmenoi\). Periphrastic past perfect of \doulo\, to enslave, in a permanent state of bondage. {Under the rudiments of the world} (\hupo ta stoicheia tou kosmou\). \Stoichos\ is row or rank, a series. Songs:\stoicheion\ is any first thing in a \stoichos\ like the letters of the alphabet, the material elements in the universe (2Peter:3:10|), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews:5:12; strkjv@Acts:15:10; strkjv@Galatians:5:1; strkjv@4:3,9; strkjv@Colossians:2:8,20|). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (\kosmos\ as the orderly material universe as in strkjv@Colossians:2:8,20|). See on ¯Matthew:13:38; strkjv@Acts:17:24; strkjv@1Corinthians:3:22|. All were in the elementary stage before Christ came.
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@Galatians:4:9 @{Now that ye have come to know God} (\nun de gnontes\). Fine example of the ingressive second aorist active participle of \ginsk\, come to know by experience through faith in Christ. {Rather to be known of God} (\mallon de gnsthentes hupo theou\). First aorist passive participle of the same verb. He quickly turns it round to the standpoint of God's elective grace reaching them (verse 6|). {How} (\ps\). "A question full of wonder" (Bengel). See strkjv@1:6|. {Turn ye back again?} (\epistrephete palin?\). Present active indicative, "Are ye turning again?" See \metatithesthe\ in strkjv@1:6|. {The weak and beggarly rudiments} (\ta asthen kai ptcha stoicheia\). The same \stoicheia\ in verse 3| from which they had been delivered, "weak and beggarly," still in their utter impotence from the Pharisaic legalism and the philosophical and religious legalism and the philosophical and religious quests of the heathen as shown by Angus's _The Religious Quests of the Graeco-Roman World_. These were eagerly pursued by many, but they were shadows when caught. It is pitiful today to see some men and women leave Christ for will o' the wisps of false philosophy. {Over again} (\palin anthen\). Old word, from above (\an\) as in strkjv@Matthew:27:51|, from the first (Luke:1:3|), then "over again" as here, back to where they were before (in slavery to rites and rules).
rwp@Galatians:4:24 @{Which things contain an allegory} (\hatina estin allgoroumena\). Literally, "Which things are allegorized" (periphrastic present passive indicative of \allgore\). Late word (Strabo, Plutarch, Philo, Josephus, ecclesiastical writers), only here in N.T. The ancient writers used \ainittomai\ to speak in riddles. It is compounded of \allo\, another, and \agoreu\, to speak, and so means speaking something else than what the language means, what Philo, the past-master in the use of allegory, calls the deeper spiritual sense. Paul does not deny the actual historical narrative, but he simply uses it in an allegorical sense to illustrate his point for the benefit of his readers who are tempted to go under the burden of the law. He puts a secondary meaning on the narrative just as he uses \tupiks\ in strkjv@1Corinthians:10:11| of the narrative. We need not press unduly the difference between allegory and type, for each is used in a variety of ways. The allegory in one sense is a speaking parable like Bunyan's _Pilgrim's Progress_, the Prodigal Son in strkjv@Luke:15|, the Good Shepherd in strkjv@John:10|. But allegory was also used by Philo and by Paul here for a secret meaning not obvious at first, one not in the mind of the writer, like our illustration which throws light on the point. Paul was familiar with this rabbinical method of exegesis (Rabbi Akiba, for instance, who found a mystical sense in every hook and crook of the Hebrew letters) and makes skilful use of that knowledge here. Christian preachers in Alexandria early fell victims to Philo's allegorical method and carried it to excess without regard to the plain sense of the narrative. That startling style of preaching survives yet to the discredit of sound preaching. Please observe that Paul says here that he is using allegory, not ordinary interpretation. It is not necessary to say that Paul intended his readers to believe that this allegory was designed by the narrative. He illustrates his point by it. {For these are} (\hautai gar eisin\). Allegorically interpreted, he means. {From Mount Sinai} (\apo orous Sin\). Spoken from Mount Sinai. {Bearing} (\gennsa\). Present active participle of \genna\, to beget of the male (Matthew:1:1-16|), more rarely as here to bear of the female (Luke:1:13,57|). {Which is Hagar} (\htis estin Hagar\). Allegorically interpreted.
rwp@Galatians:5:2 @{I Paul} (\eg Paulos\). Asserts all his personal and apostolic authority. For both words see also strkjv@1Thessalonians:2:16; strkjv@2Corinthians:10:1; strkjv@Colossians:1:23; strkjv@Ephesians:3:1|. {If ye receive circumcision} (\ean peritemnsthe\). Condition of third class and present passive subjunctive, a supposable case, but with terrible consequences, for they will make circumcision a condition of salvation. In that case Christ will help them not at all.
rwp@Galatians:5:19 @{Manifest} (\phanera\). Opposed to "hidden" (\krupta\). Ancient writers were fond of lists of vices and virtues. Cf. Stalker's sermons on _The Seven Cardinal Virtues_ and _The Seven Deadly Sins_. There are more than seven in this deadly list in verses 19-21|. He makes the two lists in explanation of the conflict in verse 17| to emphasize the command in verses 13f|. There are four groups in Paul's list of manifest vices: (I) Sensual sins like fornication (\porneia\, prostitution, harlotry), uncleanness (\akatharsia\, moral impurity), lasciviousness (\aselgeia\, wantonness), sexual vice of all kinds prevailed in heathenism. (2) Idolatry (\eidlatreia\, worship of idols) and witchcraft (\pharmakeia\ from \pharmakon\, a drug, the ministering of drugs), but the sorcerers monopolized the word for a while in their magical arts and used it in connection with idolatry. In N.T. only here and strkjv@Revelation:18:23|. See strkjv@Acts:19:19| \perierga\, curious arts. (3) Personal relations expressed by eight words, all old words, sins of the spirit, like enmities (\exthrai\, personal animosities), strife (\eris\, rivalry, discord), jealousies (\zlos\ or \zloi\, MSS. vary, our very word), wraths (\thumoi\, stirring emotions, then explosions), factions (\eritheiai\, from \erithos\, day labourer for hire, worker in wool, party spirit), divisions (\dichostasiai\, splits in two, \dicha\ and \stasis\), heresies (\haireseis\, the very word, but really choosings from \haireomai\, preferences), envyings (\phthonoi\, feelings of ill-will). Surely a lively list. (4) {Drunkenness} (\methai\, old word and plural, drunken excesses, in N.T. only here and strkjv@Luke:21:34; strkjv@Romans:13:13|), revellings (\kmoi\, old word also for drinking parties like those in honour of Bacchus, in N.T. only here and strkjv@Romans:13:13; strkjv@1Peter:4:3|). {And such like} (\kai ta homoia toutois\). And the things like these (associative instrumental \toutois\ after \homoia\, like). It is not meant to be exhaustive, but it is representative.
rwp@Galatians:5:22 @{The fruit of the Spirit} (\ho karpos tou pneumatos\). Paul changes the figure from {works} (\erga\) in verse 19| to fruit as the normal out-cropping of the Holy Spirit in us. It is a beautiful tree of fruit that Paul pictures here with nine luscious fruits on it: {Love} (\agap\). Late, almost Biblical word. First as in strkjv@1Corinthians:13|, which see for discussion as superior to \philia\ and \ers\. {Joy} (\chara\). Old word. See on ¯1Thessalonians:1:6|. {Peace} (\eirn\). See on ¯1Thessalonians:1:1|. {Long-suffering} (\makrothumia\). See on ¯2Corinthians:6:6|. {Kindness} (\chrstots\). See on ¯2Corinthians:6:6|. {Goodness} (\agathsun\). See on ¯2Thessalonians:1:11|. {Faithfulness} (\pistis\). Same word as "faith." See on ¯Matthew:23:33; strkjv@1Corinthians:13:7,13|. {Meekness} (\prauts\). See on ¯1Corinthians:4:21; strkjv@2Corinthians:10:1|. {Temperance} (\egkrateia\). See on ¯Acts:24:25|. Old word from \egkrats\, one holding control or holding in. In N.T. only in these passages and strkjv@2Peter:1:6|. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence.
rwp@Hebrews:7:15 @{Yet more abundantly evident} (\perissoteron eti katadlon\). Only N.T. instance of the old compound adjective \katadlos\ thoroughly clear with \eti\ (still) added and the comparative \perissoteron\ (more abundantly) piling Ossa on Pelion like strkjv@Phillipians:1:23|. {Likeness} (\homoiotta\). See strkjv@4:15|, only N.T. examples. Cf. the verb in verse 3|. {Ariseth another priest} (\anistatai hiereus heteros\). As said in verse 11|, now assumed in condition of first class.
rwp@Hebrews:7:21 @{Have been made} (\eisin gegonotes\). Periphrastic perfect active indicative of \ginomai\ (perfect active participle of \ginomai\) and then \eisin\. The parenthesis runs from \hoi men gar\ (for they) to \eis ton aina\ (for ever, end of verse 21|). {But he with an oath} (\ho de meta horkmosias\). Positive statement in place of the negative one in verse 20|.
rwp@Hebrews:7:28 @{After the law} (\meta ton nomon\). As shown in verses 11-19|, and with an oath (Psalms:110:4|). {Son} (\huion\). As in strkjv@Psalms:2:7; strkjv@Hebrews:1:2| linked with strkjv@Psalms:110:4|. {Perfected} (\teteleimenon\). Perfect passive participle of \teleio\. The process (2:10|) was now complete. Imperfect and sinful as we are we demand a permanent high priest who is sinless and perfectly equipped by divine appointment and human experience (2:17f.; strkjv@5:1-10|) to meet our needs, and with the perfect offering of himself as sacrifice.
rwp@Hebrews:8:1 @{In the things which we are saying} (\epi tois legomenois\). Locative case of the articular present passive participle of \leg\ after \epi\ as in strkjv@Luke:5:5; strkjv@Hebrews:11:4|, "in the matter of the things being discussed." {The chief point} (\kephalaion\). Neuter singular of the adjective \kephalaios\ (from \kephal\, head), belonging to the head. Vulgate _capitulum_, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), "the pith" (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts:22:28|) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan's _Vocabulary_). {Such an high priest} (\toiouton archierea\). As the one described in chapters strkjv@4:16-7:28| and in particular strkjv@7:26| (\toioutos\) strkjv@7:27,28|. But the discussion of the priestly work of Jesus continues through strkjv@12:3|. \Toioutos\ is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest (8:1-6|). He is himself a better priest than Aaron (\toioutos\ in strkjv@8:1| such as shown in strkjv@4:16-7:28|); he works in a better sanctuary (8:2,5|); he offers a better sacrifice (8:3f.|); he is mediator of a better covenant (8:6|); his work rests on better promises (8:6|); hence he has obtained a better ministry as a whole (8:6|). In this resum (\kephelaion\) the author gives the pith (\kephalaion\) of his argument, curiously enough with both senses of \kephalaion\ (pith, summary) pertinent. He will discuss the four points remaining thus: (1) the better covenant, strkjv@8:7-13|. (2) The better sanctuary, strkjv@9:1-12|. (3) The better sacrifice, strkjv@9:13-10:18|. (4) The better promises, strkjv@10:19-12:3|. One point (the better high priest, like Melchizedek) has already been discussed (4:16-7:28|). {Sat down} (\ekathisen\). Repetition of strkjv@1:3| with \tou thronou\ (the throne) added. This phrase prepares the way for the next point.
rwp@Hebrews:8:6 @{But now} (\nun de\). Logical use of \nun\, as the case now stands, with Jesus as high priest in heaven. {Hath he obtained} (\tetuchen\). Perfect active indicative of \tugchan\ with the genitive, a rare and late form for \teteuchen\ (also \teteuchken\), old verb to hit the mark, to attain. {A ministry the more excellent} (\diaphorteras leitourgias\). "A more excellent ministry." For the comparative of \diaphoros\ see strkjv@1:4|. This remark applies to all the five points of superiority over the Levitical priesthood. {By how much} (\hosi\). Instrumental case of the relative \hosos\ between two comparative adjectives as in strkjv@1:4|. {The mediator} (\mesits\). Late word from \mesos\ (amid) and so a middle man (arbitrator). Already in strkjv@Galatians:3:19f.| and see strkjv@1Timothy:2:5|. See strkjv@Hebrews:9:15; strkjv@12:24| for further use with \diathk\. {Of a better covenant} (\kreittonos diathks\). Called "new" (\kains, neas\ in strkjv@9:15; strkjv@12:24|). For \diathk\ see strkjv@Matthew:26:28; strkjv@Luke:1:72; strkjv@Galatians:3:17|, etc. This idea he will discuss in strkjv@8:7-13|. {Hath been enacted} (\nenomothettai\). Perfect passive indicative of \nomothete\ as in strkjv@7:11| which see. {Upon better promises} (\epi kreittosin epaggeliais\). Upon the basis of (\epi\). But how "better" if the earlier were also from God? This idea, alluded to in strkjv@6:12-17|, Will be developed in strkjv@10:19-12:3| with great passion and power. Thus it is seen that "better" (\kreissn\) is the keynote of the Epistle. At every point Christianity is better than Judaism.
rwp@Hebrews:9:14 @{How much more} (\posi mallon\). Instrumental case, "by how much more," by the measure of the superiority of Christ's blood to that of goats and bulls and the ashes of a heifer. {Through the eternal Spirit} (\dia pneumatos ainiou\). Not the Holy Spirit, but Christ's own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices. {Offered himself} (\heauton prosnegken\). Second aorist active indicative of \prospher\ (used so often as in strkjv@5:1,3; strkjv@8:3|). The voluntary character of Christ's death is again emphasized. {Without blemish} (\ammon\). Old compound adjective (Colossians:1:22; strkjv@1Peter:1:19|) as the sacrifice had to be (Exodus:29:1; strkjv@Leviticus:1:3,10|). {Shall cleanse from conscience} (\kathariei tn suneidsin humn\). Future active indicative of \kathariz\. Some MSS. have \hmn\ (our). The old Greek used \kathair\, not \kathariz\ (in inscriptions for ceremonial cleansing, Deissmann, _Bible Studies_, pp. 216f.), for cleansing. {From dead works} (\apo nekrn ergn\). As in strkjv@6:1|. "A pause might be made before \ergn\, from dead--(not bodies but) works."
rwp@Hebrews:10:6 @{Thou hadst no pleasure} (\ouk eudoksas\). First aorist active indicative of \eudoke\, common for God's good pleasure (Matthew:3:17|). God took no pleasure in the animal offering (\thusian\), the meal-offering (\prosphoran\), the burnt-offering (\holokautmata\), the sin-offering (\peri hamartias\, concerning sin).
rwp@Hebrews:10:7 @{Then} (\tote\). When it was plain that God could not be propitiated by such sacrifices. {Lo, I am come} (\Idou hk\). The Messiah is represented as offering himself to do God's will (\tou poisai to thelma sou\, the genitive articular infinitive of purpose). {In the roll of the book it is written of me} (\en kephalidi bibliou gegraptai peri emou\). Stands written (\gegraptai\, perfect passive indicative). \Kephalis\ is a diminutive of \kephal\ (head), a little head, then roll only here in N.T., but in the papyri. Here it refers "to the O.T. as a prediction of Christ's higher sacrifice" (Moffatt).
rwp@Hebrews:10:10 @{We have been sanctified} (\hgiasmenoi esmen\). Periphrastic perfect passive indicative of \hagiaz\, to set apart, to sanctify. The divine will, unfulfilled in animal sacrifices, is realized in Christ's offering of himself. "He came to be a great High Priest, and the body was prepared for him, that by the offering of it he might put sinful men for ever into the perfect religious relation to God" (Denney, _The Death of Christ_, p. 234).
rwp@Hebrews:10:11 @{Standeth} (\hestken\). Perfect active indicative of \histmi\ (intransitive), vivid picture. {Ministering and offering} (\leitourgn kai prosphern\). Present active participles graphically describing the priest. {Take away} (\perielein\). Second aorist active infinitive of \periaire\, old verb to take from around, to remove utterly as in strkjv@Acts:27:20|.
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:10:19 @{Having therefore} (\echontes oun\). The author now gives a second (the first in strkjv@8:1-6|) resum of the five arguments concerning the superior priestly work of Christ (10:19-25|) coupled with an earnest exhortation like that in strkjv@4:14-16|, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3|). {Boldness} (\parrsian\). This is the dominant note all through the Epistle (3:6; strkjv@4:16; strkjv@10:19,35|). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. {Into the holy place} (\tn hagin\). That is, the heavenly sanctuary where Jesus is (6:18-20|). This is the better sanctuary (9:1-12|). {By the blood of Jesus} (\en ti haimati Isou\). This is the better sacrifice just discussed (9:13-10:18|).
rwp@Hebrews:10:25 @{Not forsaking} (\m egkataleipontes\). "Not leaving behind, not leaving in the lurch" (2Timothy:4:10|). {The assembling of yourselves together} (\tn episunaggn heautn\). Late double compound from \episunag\, to gather together (\sun\) besides (\epi\) as in strkjv@Matthew:23:37; strkjv@Luke:17:27|. In N.T. only here and strkjv@2Thessalonians:2:1|. In an inscription 100 B.C. for collection of money (Deissmann, _Light_, etc., p. 103). {As the custom of some is} (\kaths ethos tisin\). "As is custom to some." For \ethos\ (custom) see strkjv@Luke:22:39; strkjv@John:19:40|. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. {Songs:much the more as} (\tosouti mallon hosi\). Instrumental case of measure or degree, "by so much the more as," both with \tosouti\ and \hosi\. {The day drawing nigh} (\eggizousan tn hmeran\). The Second Coming of Christ which draws nearer all the time (Romans:13:12|).
rwp@Hebrews:10:32 @{Call to remembrance} (\anamimnskesthe\). Present middle imperative of \anamimnsk\, as in strkjv@2Corinthians:7:15| "remind yourselves." The former days were some distance in the past (5:12|), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. {After ye were enlightened} (\phtisthentes\). First aorist passive participle of \phtiz\ in the same sense as in strkjv@6:4| (regeneration) and like "the full knowledge of the truth" in strkjv@10:26|. {Conflict} (\athlsin\). Late word from \athle\, to engage in a public contest in the games (2Timothy:2:5|), only here in the N.T. It occurs in the inscriptions. Cf. strkjv@2:10| for the benefit of "sufferings" in training.
rwp@Hebrews:10:35 @{Cast not away therefore your boldness} (\m apobalte oun tn parrsian humn\). Prohibition with \m\ and the second aorist active subjunctive of \apoball\. Old verb to throw away from one as worthless, only twice in the N.T., here in a figurative sense and strkjv@Mark:10:50| in a literal sense (garment by Bartimaeus). The Jewish Christians in question were in peril of a panic and of stampeding away from Christ. Recall \katechmen\ in verse 23|.
rwp@Hebrews:10:39 @{But we} (\hmeis de\). In contrast to renegades who do flicker and turn back from Christ. {Of them that shrink back unto perdition} (\hupostols eis apleian\). Predicate genitive of \hupostol\, as in strkjv@12:11|, from \hupostell\ with same sense here, stealthy retreat in Plutarch, dissimulation in Josephus. Here alone in the N.T. {Unto the saving of the soul} (\eis peripoisin psuchs\). Old word from \peripoie\, to reserve, to preserve (Luke:17:33|) to purchase (Acts:20:28|). Songs:here preserving or saving one's life as in Plato, but possession in strkjv@Ephesians:1:14|, obtaining in strkjv@1Thessalonians:4:9|. Papyri have it in sense of preservation.
rwp@Hebrews:11:20 @{Even concerning things to come} (\kai peri mellontn\). As told in strkjv@Genesis:27:28-40| when Isaac blessed Jacob and Esau.
rwp@Hebrews:11:22 @{When his end was nigh} (\teleutn\). Present active participle of \teleuta\, to finish or close (Matthew:2:19|), "finishing his life." {Of the departure} (\peri ts exodou\). Late compound for way out, exit as here, metaphorically of death as here (Luke:9:31; strkjv@2Peter:1:15|). {Concerning his bones} (\peri tn osten autou\). Uncontracted form as in strkjv@Matthew:23:27|.
rwp@Hebrews:11:32 @{And what shall I more say?} (\Kai ti eti leg;\). Deliberative present active subjunctive (same form as indicative, \leg\). It is both a literary and an oratorical idiom here. He feels helpless to go on in the same style as he has done from Abel to Rahab (11:4-31|). {Will fail me if I tell about} (\epileipsei me digoumenon peri\). Literally, "will leave me telling about." Present middle participle of \digeomai\, to lead through, carry a discussion through, and masculine (disposing of Priscilla as possible author) with \me\. Vivid and picturesque description of the author's embarrassment of riches as he contemplates the long list of the heroes of faith during the long years in Palestine. He mentions six names (Gideon, Barak, Samson, Jephtha, David, Samuel) and then summarizes the rest under "the prophets" (\tn prophtn\, the for-speakers for God) of whom Samuel was the leader.
rwp@Hebrews:11:37 @{They were stoned} (\elithasthsan\). Like Zechariah son of Jehoiada (2Chronicles:24:20|). "A characteristic Jewish punishment" (Vincent). First aorist passive indicative of \lithaz\ (John:10:31|). {They were sawn asunder} (\epristhsan\). First aorist passive indicative of \pri\ or \priz\, old verb (\prion\, a saw). Cruel Jewish punishment (Amos:1:3|) said to have been inflicted on Isaiah. {They were tempted} (\epeirasthsan\). First aorist passive indicative of \peiraz\. The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after \epristhsan\. One of the seven brothers was fried (II Macc. strkjv@7:4) and so \eprsthesan\ (were burned) from \pimpra\ (Acts:28:6|) has been suggested. {With the sword} (\en phoni machairs\). "In (by) slaughter of the sword" (Ionic form of the genitive \machaires\ as in strkjv@Exodus:17:13; strkjv@Numbers:21:24|). The fate of unpopular prophets (1Kings:10:10; strkjv@Jeremiah:26:23|). {They went about} (\perilthon\). Constative aorist active indicative of \perierchomai\ (picturesque compound verb). Here the sufferings of the living. {In sheep skins} (\en mltais\). Late word from \mlon\ (sheep), rough garment of prophets as Elijah (1Kings:19:13,19|), here only in N.T. In Byzantine Greek a monk's garb. {In goatskins} (\en aigeiois dermasin\). \Derma\, old word from \der\, to flay (Matthew:21:35|), here only in N.T. \Aigeios\, old adjective (from \aix\, goat), here only in N.T. {Being destitute} (\husteroumenoi\). Present passive participle of \hustere\, old verb to be left behind, used by Paul of himself (2Corinthians:11:9|). {Afflicted} (\thlibomenoi\). Present passive participle of \thlib\, common verb to oppress. {Evil entreated} (\kakouchoumenoi\). Present passive participle of \kakouche\, late compound verb from obsolete \kakouchos\ (\kakos\ and \ech\), in LXX (1Kings:2:26|), in N.T. only here and strkjv@13:3|. See \sunkakoucheisthai\ in strkjv@11:25|.
rwp@Hebrews:12:1 @{Therefore} (\toigaroun\). Triple compound inferential participle (\toi, gar, oun\) like the German _doch denn nun_, a conclusion of emphasis, old particle, in N.T. only here and strkjv@1Thessalonians:4:8|. There should be no chapter division here, since strkjv@12:1-3| really is the climax in the whole argument about the better promises (10:19-12:3|) with a passionate appeal for loyalty to Christ. {Us also} (\kai hmeis\). We as well as "these all" of strkjv@11:39| and all the more because of the "something better" given us in the actual coming of Christ. {Compassed about} (\echontes perikeimenon\). Literally, "having (\echontes\, present active participle of \ech\) lying around us" (\perikeimenon\, present middle participle of \perikeimai\, old verb as in strkjv@Luke:17:2|). {Cloud of witnesses} (\nephos marturn\). Old word (Latin _nubes_), here only in the N.T., for vast mass of clouds. \Nephel\ is a single cloud. The metaphor refers to the great amphitheatre with the arena for the runners and the tiers upon tiers of seats rising up like a cloud. The \martures\ here are not mere spectators (\theatai\), but testifiers (witnesses) who testify from their own experience (11:2,4,5,33,39|) to God's fulfilling his promises as shown in chapter strkjv@Hebrews:11|. {Laying aside} (\apothemenoi\). Second aorist-middle (indirect, from ourselves) participle of \apotithmi\, old verb as in strkjv@Colossians:3:8| (laying off old clothes). The runners ran in the stadium nearly naked. {Every weight} (\ogkon panta\). Old word (kin to \enegkein, pher\) like \phortos, baros\. Here every encumbrance that handicaps like doubt, pride, sloth, anything. No trailing garment to hinder or trip one. {The sin which doth so easily beset us} (\tn euperistaton hamartian\). "The easily besetting sin." There are a dozen possible renderings of this double compound verbal from \eu\, well, and \periistmi\, to place around or to stand around (intransitive). The Vulgate has _circumstans nos peccatum_ (the sin standing around us). Probably this is the true idea here, "the easily encompassing (or surrounding) sin." In this case apostasy from Christ was that sin. In our cases it may be some other sin. The verbal adjective reminds one of the ring of wild beasts in the jungle that encircle the camp-fire at night each ready to pounce upon a careless victim. {Let us run} (\trechmen\). Present active volitive subjunctive of \trech\, "let us keep on running." {With patience} (\di' hupomons\). Not with impatience, doubt, or despair. {The race that is set before us} (\ton prokeimenon hmin agna\). Note the article and the present middle participle of \prokeimai\, old compound (already in strkjv@6:18|, and also in strkjv@12:2|). Dative case (\hmin\) of personal interest.
rwp@Hebrews:13:5 @{Be ye free from the love of money} (\aphilarguros ho tropos\). No copula, but supply \esto\: "Let your manner of life (\tropos\, way, strkjv@Matthew:23:37|), be without love of money" (\aphilarguros\, double compound), once found only in the N.T., here and strkjv@1Timothy:3:3|, but now several times--or the adverb \aphilargurs\ --in papyri and inscriptions (Deissmann, _Light_, etc., pp. 85f.). Alpha privative and \philos\ and \arguros\. The N.T. is full of the peril of money on the character as modern life is also. {Content with such things as ye have} (\arkoumenoi tois parousin\). Present passive participle of \arke\, to suffice, to be content as in strkjv@Luke:3:14|. Cf. \autarks\ in strkjv@Phillipians:4:11|. Here in the nominative plural with no substantive or pronoun (anacoluthon, as in strkjv@2Corinthians:1:7|) or the participle used as a principal verb as in strkjv@Romans:12:16|. "Contented with the present things" (\tois parousin\, associative instrumental case of \ta paronta\, present active neuter plural participle of \pareimi\, to be present or on hand). {For himself hath said} (\autos gar eirken\). God himself as in strkjv@Acts:20:33| of Christ. Perfect active indicative as in strkjv@1:13; strkjv@4:3f.; strkjv@10:9|. The quotation is a free paraphrase of strkjv@Genesis:28:15; strkjv@Deuteronomy:31:8; strkjv@Joshua:1:5; strkjv@1Chronicles:28:20|. Philo (de Confus. Ling. 32) has it in this form, "a popular paraphrase" (Moffatt). Note the five negatives strengthening each other (\ou m\ with the second aorist active subjunctive \an\ from \animi\, to relate, as in strkjv@Acts:16:26|; \oud' ou m\ with second aorist active subjunctive \egkatalip\ from \egkataleip\, to leave behind, as in strkjv@Matthew:27:46; strkjv@2Timothy:4:10|). A noble promise in times of depression.
rwp@Hebrews:13:8 @{Jesus Christ is the same yesterday and today, yea and forever} (\Isous Christos echthes kai smeron ho autos kai eis tous ainas\). There is no copula in the Greek. Vincent insists that \estin\ be supplied between \Isous\ and \Christos\, "Jesus is Christ," but it more naturally comes after \Christos\ as the Revised Version has it. The old adverb \echthes\ is rare in the N.T. (John:4:52; strkjv@Acts:7:28; strkjv@Hebrews:13:8|). Here it refers to the days of Christ's flesh (2:3; strkjv@5:7|) and to the recent work of the leaders (13:7|). "Today" (\smeron\, strkjv@3:15|) is the crisis which confronts them. "Forever" (\eis tous ainas\) is eternity as well as the Greek can say it. Jesus Christ is eternally "the same" (1:12|) and the revelation of God in him (1:1f.|) is final and never to be superseded or supplemented (Moffatt). Hence the peril of apostasy from the only hope of man.
rwp@Hebrews:13:9 @{Be not carried away} (\m parapheresthe\). Prohibition with \m\ 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 tn kardian\). Present passive infinitive of \bebaio\ (from \bain\) to make stable with the instrumental case \chariti\ (by grace) and the accusative of general reference (\tn 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 phelthsan\). 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@Info_James @ THE STYLE James assumes the doctrinal features of Christianity, but he is concerned mainly with the ethical and social aspects of the gospel that Jewish followers of Christ may square their lives with the gospel which they believe and profess. But this fact does not justify Luther in calling the Epistle of James "a veritable Epistle of straw." Luther imagined that James contradicted Paul's teaching of justification by faith. That is not true and the criticism of Luther is unjust. We shall see that, though James and Paul use the same words (faith, works, justify), they mean different things by them. It is possible that both Paul and Peter had read the Epistle of James, though by no means certain. M. Jones (_New Testament in the Twentieth Century_, p. 316) thinks that the author was familiar with Stoic philosophy. This is also possible, though he may have learned it only indirectly through the Wisdom of Solomon and Philo. What is true is that the author writes in the easy and accurate _Koin_ Greek of a cultivated Jew (the literary _Koin_, not the vernacular), though not the artificial or stilted language of a professional stylist. Principal Patrick (_James the Lord's Brother_, p. 298) holds that he "had a wide knowledge of Classical Greek." This does not follow, though he does use the manner "of the Hellenistic diatribe" (Ropes, _Int. and Crit. Comm_., p. 19) so common at that time. Ropes (pp. 10-22) points out numerous parallels between James and the popular moral addresses of the period, familiar since the days of Socrates and at its height in Seneca and Epictetus. The use of an imaginary interlocutor is one instance (James:2:18f.; strkjv@5:13f.|) as is the presence of paradox (James:1:2,10; strkjv@2:5|; etc.). But the style of James is even more kin to that seen in the Jewish wisdom literature like Proverbs, the Wisdom of Solomon, etc. It is thus both tract and Epistle, a brief Christian sermon on a high plane for a noble purpose. But it is all natural and not artificial. The metaphors are many, but brief and remind one constantly of the Master's use of them in the Sermon on the Mount. Did not Mary the mother of Jesus and James make frequent use of such homely parables? The author shows acquaintance with the LXX, but there are few Hebraisms in the language, though the style is Hebraic, as is the whole tone of the book (Hebraic and Christian). "The style is especially remarkable for constant hidden allusions to our Lord's sayings, such as we find in the first three Gospels" (Hort).
rwp@Info_James @ RECENT BOOKS ON JAMES Baljon, J. M. S., _Comm. op de katholieke brieven_ (1904). Bardenhewer, O., _Der Brief des hl. Jakobus_ (1928). Bartmann, _St. Paulus und St. Jakobus_. Belser, J. E., _Epistel des hl. Jakobus_ (1909). Beyschlag, W., _Der Brief des Jakobus_. Meyer Komm. 6 Aufl. (1898). Brown, Charles, _The General Epistle of James_. 2nd ed. (1907). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Carpenter, W. Boyd, _The Wisdom of James the Just_ (1903). Carr, Arthur, _The General Epistle of James_. Cambridge Greek Testament. New ed. (1905). Chaine, J., _L Epitre de S. Jacques_ (1927). Dale, R. W., _Discourses on the Epistle of James (1895). Deems, C. F., _The Gospel of Common Sense_. Dibelius, _M., Meyer's Comm. 7 Aufl. (1921). Feine, _Der Jakobusbrief_, etc. (1893). Fitch, _James the Lord's Brother_. Gaugusch, L., _Der Lehrgehalt der Jakobus-epistel_ (1914). Grafe, _Stellung und Bedeutung des Jakobusbriefes_ (1904). Grosheide, F. W., _Deuteronomy:brief aan de Hebreen en de brief des Jakobus_ (1927). Hauck, F., _Der Br. d. Jak. in Zahn's Komm_. (1926). Hollmann, G., _Die Schriften d. N.T_. 3 Aufl. (1917). Holtzmann, O., _Das N.T. II_ (1926). Hort, F. J. A., _The Epistle of James as far as strkjv@4:7_ (1909). Huther, J. E., _Meyer's Komm_. 3 Aufl. (1870). Johnstone, R., _Lectures Exegetical and Practical_. 2nd ed. (1889). Knowling, R. J., _Comm. on the Epistle of St. James_ (1904). Westminster Series. Mayor, J. B., _The Epistle of St. James_. 3rd ed. (1910). Meinertz, _Der Jakobusbrief und sein Verfasser_ (1905). Meyer, A., _Das Ratsel des Jak_. (1930). Moffatt, James, _The General Epistles (James, Peter, and Judas_) (1928). Osterley, W. E., _The Epistle of St. James_. Expos. Gk. Test. (1910). Parry, J., _The General Epistle of James_ (1904). Patrick, W., _James, the Lord's Brother_ (1906). Plummer, A., _The General Epistle of St. James_. Expos. Bible (1891). Rendall, G. H., _The Epistle of St. James and Judaic Chris- tianity_ (1927). Robertson, A. T., _Studies in the Epistle of James_. 3rd ed. (1923). First in 1915 as _Pract. and Social Aspects of Christianity_. Ropes, J. H., _A Crit. and Exeget. Comm. on the Epistle of St. James_. Int. and Crit. Comm. (1916). Smith, H. M., _The Epistle of James_ (1925). Soden, H. Von, _Der Brief des Jakobus_. Hand-Comm. (1893). Spitta, F., _Der Brief des Jakobus untersucht_ (1896). Taylor, J. F., _The Apostle of Patience_ (1907). Weiss, B., _Die Katholische Briefe_ (1902). _Der Jakobusbrief und die neuere Kritik_ (1904). Windisch, H., _Die Katholische Briefe. Handbuch Zum N.T._, 2 Aufl. (1930). strkjv@James:1:1 @{James} (\Iakbos\). Grecised form (nominative absolute) of the Hebrew \Iakb\ (so LXX). Common name among the Jews, and this man in Josephus (_Ant_. XX.9.1) and three others of this name in Josephus also. {Servant} (\doulos\). Bond-servant or slave as Paul (Romans:1:1; strkjv@Phillipians:1:1; strkjv@Titus:1:1|). {Of the Lord Jesus Christ} (\kuriou Isou Christou\). Here on a par with God (\theou\) and calls himself not \adelphos\ (brother) of Jesus, but \doulos\. The three terms here as in strkjv@2:1| have their full significance: Jesus is the Messiah and Lord. James is not an Ebionite. He accepts the deity of Jesus his brother, difficult as it was for him to do so. The word \kurios\ is frequent in the LXX for _Elohim_ and _Jahweh_ as the Romans applied it to the emperor in their emperor worship. See strkjv@1Corinthians:12:3| for \Kurios Isous\ and strkjv@Phillipians:2:11| for \Kurios Isous Christos\. {To the twelve tribes} (\tais ddeka phulais\). Dative case. The expression means "Israel in its fulness and completeness" (Hort), regarded as a unity (Acts:26:7|) with no conception of any "lost" tribes. {Which are of the Dispersion} (\tais en ti diaspori\). "Those in the Dispersion" (repeated article). The term appears in strkjv@Deuteronomy:28:25| (LXX) and comes from \diaspeir\, to scatter (sow) abroad. In its literal sense we have it in strkjv@John:7:34|, but here and in strkjv@1Peter:1:1| Christian Jews are chiefly, if not wholly, in view. The Jews at this period were roughly divided into Palestinian Jews (chiefly agriculturists) and Jews of the Dispersion (dwellers in cities and mainly traders). In Palestine Aramaic was spoken as a rule, while in the Western Diaspora the language was Greek (_Koin_, LXX), though the Eastern Diaspora spoke Aramaic and Syriac. The Jews of the Diaspora were compelled to compare their religion with the various cults around them (comparative religion) and had a wider outlook on life. James writes thus in cultural _Koin_ but in the Hebraic tone. {Greeting} (\chairein\). Absolute infinitive (present active of \chair\) as in strkjv@Acts:15:23| (the Epistle to Antioch and the churches of Syria and Galatia). It is the usual idiom in the thousands of papyri letters known to us, but in no other New Testament letter. But note \chairein legete\ in strkjv@2John:1:10,11|.
rwp@James:1:2 @{Count it} (\hgsasthe\). First aorist middle imperative of \hgeomai\, old verb to consider. Do it now and once for all. {All joy} (\psan charan\). "Whole joy," " unmixed joy," as in strkjv@Phillipians:2:29|. Not just "some joy" along with much grief. {When} (\hotan\). "Whenever," indefinite temporal conjunction. {Ye fall into} (\peripeste\). Second aorist active subjunctive (with the indefinite \hotan\) from \peripipt\, literally to fall around (into the midst of), to fall among as in strkjv@Luke:10:30| \listais periepesen\ (he fell among robbers). Only other N.T. example of this old compound is in strkjv@Acts:27:41|. Thucydides uses it of falling into affliction. It is the picture of being surrounded (\peri\) by trials. {Manifold temptations} (\peirasmois poikilois\). Associative instrumental case. The English word temptation is Latin and originally meant trials whether good or bad, but the evil sense has monopolized the word in our modern English, though we still say "attempt." The word \peirasmos\ (from \peiraz\, late form for the old \peira\ as in strkjv@Acts:26:21|, both in good sense as in strkjv@John:6:6|, and in bad sense as in strkjv@Matthew:16:1|) does not occur outside of the LXX and the N.T. except in Dioscorides (A.D. 100?) of experiments on diseases. "Trials" is clearly the meaning here, but the evil sense appears in verse 12| (clearly in \peiraz\ in verse 13|) and so in strkjv@Hebrews:3:8|. Trials rightly faced are harmless, but wrongly met become temptations to evil. The adjective \poikilos\ (manifold) is as old as Homer and means variegated, many coloured as in strkjv@Matthew:4:24; strkjv@2Timothy:3:6; strkjv@Hebrews:2:4|. In strkjv@1Peter:1:6| we have this same phrase. It is a bold demand that James here makes.
rwp@James:1:3 @{Knowing} (\ginskontes\). Present active participle of \ginsk\ (experimental knowledge, the only way of getting this view of "trials" as "all joy"). {The proof} (\to dokimion\). Now known (Deissmann, _Bible Studies_, pp. 259ff.) from the papyri examples of \dokimios\ as an adjective in the same sense (good gold, standard gold) as \dokimos\ proved or tested (James:1:12|). The use of \to dokimion\ (neuter article with neuter single adjective) here and in strkjv@1Peter:1:7|, clearly means "the genuine element in your faith," not "crucible" nor "proving." Your faith like gold stands the test of fire and is approved as standard. James here, as in verse 6; strkjv@2:1; strkjv@5:15|, regards faith (\pistis\) like Paul "as the very foundation of religion" (Mayor). {Worketh} (\katergazetai\). Present (durative) middle indicative of the compound verb with the perfective sense of \kata\ as in strkjv@Phillipians:2:12|, which see. {Patience} (\hupomonn\). Old and common word for remaining under (\hupomen\), "staying power" (Ropes), as in strkjv@Colossians:1:11|.
rwp@James:1:6 @{In faith} (\en pistei\). Faith here "is the fundamental religious attitude" (Ropes), belief in God's beneficent activity and personal reliance on him (Oesterley). {Nothing doubting} (\mden diakrinomenos\). Negative way of saying \en pistei\ (in faith), present passive participle of \diakrin\, old verb to separate (\krin\) between (\dia\), to discriminate as shown clearly in strkjv@Acts:11:12, strkjv@15:9|, but no example of the sense of divided against oneself has been found earlier than the N.T., though it appears in later Christian writings. It is like the use of \diamerizomai\ in strkjv@Luke:11:18| and occurs in strkjv@Matthew:21:21; strkjv@Mark:11:23; strkjv@Acts:10:20; strkjv@Romans:2:4; strkjv@4:20; strkjv@14:23|. It is a vivid picture of internal doubt. {Is like} (\eoiken\). Second perfect active indicative with the linear force alone from \eik\ to be like. Old form, but in N.T. only here and verse 23| (a literary touch, not in LXX). {The surge of the sea} (\kludni thalasss\). Old word (from \kluz\ to wash against) for a dashing or surging wave in contrast with \kuma\ (successive waves), in N.T. only here and strkjv@Luke:8:24|. In associative instrumental case after \eoiken\. In strkjv@Ephesians:4:14| we have \kludoniz\ (from \kludn\), to toss by waves. {Driven by the wind} (\anemizomeni\). Present passive participle (agreeing in case with \kludni\) of \anemiz\, earliest known example and probably coined by James (from \anemos\), who is fond of verbs in \-iz\ (Mayor). The old Greek used \anemo\. In strkjv@Ephesians:4:14| Paul uses both \kludoniz\ and \peripher anemi\. It is a vivid picture of the sea whipped into white-caps by the winds. {Tossed} (\ripizomeni\). Present passive participle also in agreement with \kludni\ from \ripiz\, rare verb (Aristophanes, Plutarch, Philo) from \ripis\ (a bellows or fire-fan), here only in N.T. It is a picture of "the restless swaying to and fro of the surface of the water, blown upon by shifting breezes" (Hort), the waverer with slight rufflement.
rwp@James:1:11 @{Ariseth} (\aneteilen\). Gnomic or timeless aorist active indicative of the old compound \anatell\, used here of plants (cf. \anathall\ in strkjv@Phillipians:4:10|), often of the sun (Matthew:13:6|). {With the scorching wind} (\sun ti kausni\). Associative instrumental case with \sun\. In the LXX this late word (from \kausos\) is usually the sirocco, the dry east wind from the desert (Job:1:19|). In strkjv@Matthew:20:12; strkjv@Luke:12:55| it is the burning heat of the sun. Either makes sense here. {Withereth} (\exranen\). Another gnomic aorist active indicative (Robertson, _Grammar_, p. 837) of \xrain\, old verb (from \xros\, dry or withered, strkjv@Matthew:12:10|), to dry up. Grass and flowers are often used to picture the transitoriness of human life. {Falleth} (\exepesen\). Another gnomic aorist (second aorist active indicative) of \ekpipt\ to fall out (off). {The grace} (\h euprepeia\). Old word (from \eupreps\ well-looking, not in the N.T.), only here in N.T. Goodly appearance, beauty. {Of the fashion of it} (\tou prospou autou\). "Of the face of it." The flower is pictured as having a "face," like a rose or lily. {Perisheth} (\apleto\). Another gnomic aorist (second aorist middle indicative of \apollumi\, to destroy, but intransitive here, to perish). The beautiful rose is pitiful when withered. {Shall fade away} (\maranthsetai\). Future passive indicative of \marain\, old verb, to extinguish a flame, a light. Used of roses in Wisdom strkjv@2:8. {Goings} (\poreiais\). Old word from \poreu\ to journey, in N.T. only here and strkjv@Luke:13:22| (of Christ's journey toward Jerusalem). The rich man's travels will come to "journey's end."
rwp@James:3:2 @{In many things} (\polla\). Accusative neuter plural either cognate with \ptaiomen\ or accusative of general reference. On \ptaiomen\ (stumble) see on ¯2:10|. James includes himself in this list of stumblers. {If not} (\ei-ou\). Condition of first class with \ou\ (not \m\) negativing the verb \ptaiei\. {In word} (\en logi\). In speech. The teacher uses his tongue constantly and so is in particular peril on this score. {The same} (\houtos\). "This one" (not \ho autos\ the same). {A perfect man} (\teleios anr\). "A perfect husband" also, for \anr\ is husband as well as man in distinction from woman (\gun\). The wife is at liberty to test her husband by this rule of the tongue. {To bridle the whole body also} (\chalinaggsai kai holon to sma\). See strkjv@1:26| for this rare verb applied to the tongue (\glssan\). Here the same metaphor is used and shown to apply to the whole body as horses are led by the mouth. The man follows his own mouth whether he controls the bridle therein (1:26|) or someone else holds the reins. James apparently means that the man who bridles his tongue does not stumble in speech and is able also to control his whole body with all its passions. See strkjv@Titus:1:11| about stopping people's mouths (\epistomiz\).
rwp@James:3:3 @{If we put} (\ei ballomen\). Condition of the first class assumed as true. {The horses' bridles} (\tn hippn tous chalinous\). \Hippn\ (genitive plural of \hippos\, horse, old word, in N.T. only here except in the Apocalypse), put first because the first of the several illustrations of the power and the peril of the tongue. This is the only N.T. example of \chalinos\, old word for bridle (from \chala\ to slacken, let down), except strkjv@Revelation:14:20|. {That they may obey us} (\eis to peithesthai autous hmin\). Present middle infinitive of \peith\ with \eis to\ as a purpose clause with the dative \hmin\ after \peithesthai\ and \autous\ the accusative of general reference. {We turn about} (\metagomen\). Present active indicative of \metag\, late compound to change the direction (\meta\, \ag\), to guide, in N.T. only here and verse 4|. The body of the horse follows his mouth, guided by the bridle.
rwp@James:3:13 @{Who} (\Tis\). Rhetorical interrogative like strkjv@Luke:11:11|. Common in Paul and characteristic of the diatribe. James here returns to the standpoint of verse 1| about many teachers. Speech and wisdom are both liable to abuse (1Corinthians:1:5,17; strkjv@2:1-3:20|). {Wise and understanding} (\sophos kai epistmn\). \Sophos\ is used for the practical teacher (verse 1|), \epistmn\ (old word from \epistamai\, here only in N.T.) for an expert, a skilled and scientific person with a tone of superiority. In strkjv@Deuteronomy:1:13,15; strkjv@4:6|, the two terms are practically synonyms. {Let him shew} (\deixat\). First aorist active imperative of \deiknumi\, old verb to show. As about faith in strkjv@2:18|. Emphatic position of this verb. {By his good life} (\ek ts kals anastrophs\). For this literary _Koin_ word from \anastrephomai\ (walk, conduct) see strkjv@Galatians:1:13|. Actions speak louder than words even in the case of the professional wise man. Cf. strkjv@1Peter:1:15|. {In meekness of wisdom} (\en prautti sophias\). As in strkjv@1:21| of the listener, so here of the teacher. Cf. strkjv@Matthew:5:5; strkjv@11:29| and Zac strkjv@9:9| of King Messiah quoted in strkjv@Matthew:21:5|. Startling combination.
rwp@James:4:11 @{Speak not one against another} (\m katalaleite allln\). Prohibition against such a habit or a command to quit doing it, with \m\ 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} (\krinn\). 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 poits nomou, alla krits\). 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@John:4:40 @{Two days} (\duo hmeras\). Accusative of extent of time. They wanted to cultivate the acquaintance of Jesus. Songs:he remained in Sychar in a continuous revival, a most unexpected experience when one recalls the feeling between the Jews and the Samaritans (4:9|). The reaping went on gloriously.
rwp@John:4:42 @{Not because of thy speaking} (\ouketi dia tn sn 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} (\akkoamen\). Perfect active indicative of \akou\, their abiding experience. {For ourselves} (\autoi\). Just "ourselves." {The Saviour of the world} (\ho str tou kosmou\). See strkjv@Matthew:1:21| for ssei used of Jesus by the angel Gabriel. John applies the term \str\ 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 str 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:4:52 @{Inquired} (\eputheto\). Second aorist middle indicative of \punthanomai\. {Began to mend} (\kompsoteron eschen\). Second aorist ingressive active indicative of \ech\ (took a turn, got better) and comparative of adverb \kompss\. Arrian (_Epictetus iii. 10.13) has \kompss echeis\ from a physician, "Thou hast it fine," "Thou art doing finely." The papyri give several similar examples. \Kompss\ (neat) is from \kome\, to take care of. {At the seventh hour} (\hran hebdomn\). The accusative case without a preposition as in strkjv@Revelation:3:3|, though we have \peri hran enatn\ (about the ninth hour) in strkjv@Acts:10:3|. See the accusative also in strkjv@Exodus:9:18| \tautn tn hran aurion\ (tomorrow about this hour). The accusative has the notion of extension and can be thus loosely used. It can even mean here "during the seventh hour." In verse 53| the locative is more exact, "at that hour" (\en ekeini ti hri\). The seventh hour would be (Roman time) seven P.M.
rwp@John:5:2 @{There is} (\estin\). Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John's vivid memory. {By the sheep gate} (\epi ti probatiki\). Supply \puli\ (gate) which occurs with the adjective \probatik\ (pertaining to sheep, \probata\) in strkjv@Nehemiah:3:1,22|. {A pool} (\kolumbthra\). A diving or swimming pool (from \kolumba\, to swim, strkjv@Acts:27:43|), old word, only here in N.T. {Which is called} (\h epilegomen\). "The surnamed" (present passive participle, only N.T. example except strkjv@Acts:15:40| first aorist middle participle \epilexamenos\). {In Hebrew} (\Ebraisti\). "In Aramaic" strictly as in strkjv@19:13,17,20; strkjv@20:16; strkjv@Revelation:9:11; strkjv@16:16|. {Bethesda} (\Bethesda\, or House of Mercy. Songs:A C Syr cu). Aleph D L 33 have \Bethzatha\ or House of the Olive, while B W Vulg. Memph. have \Bethsaida\. {Having five porches} (\pente stoas echousa\). \Stoa\ was a covered colonnade where people can gather from which Stoic comes (Acts:17:18|). See strkjv@John:10:23; strkjv@Acts:3:11|. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before A.D. 70 when the temple was destroyed (Sanday, _Sacred Sites of the Gospels_, p. 55). Some have identified it with the Pool of Siloam (9:7|), though John distinguishes them. There is also the Virgin's Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site.
rwp@John:5:4 @All of this verse is wanting in the oldest and best manuscripts like Aleph B C D W 33 Old Syriac, Coptic versions, Latin Vulgate. It is undoubtedly added, like the clause in verse 3|, to make clearer the statement in verse 7|. Tertullian is the earliest writer to mention it. The Jews explained the healing virtues of the intermittent spring by the ministry of angels. But the periodicity of such angelic visits makes it difficult to believe. It is a relief to many to know that the verse is spurious.
rwp@John:5:8 @{Arise, take up thy bed, and walk} (\Egeire, ron ton krabatton sou kai peripatei\). Present active imperative of \egeir\, a sort of exclamation, like our "Get up." The first active imperative (\ron\ of \air\) means to pick up the pallet, and then "go on walking" (present active imperative of \peripate\). For \krabatton\ (pallet) see strkjv@Mark:2:2-12; strkjv@6:55; strkjv@Acts:5:15; strkjv@9:33|.
rwp@John:5:9 @{Took up his bed and walked} (\re ton krabatton autou kai periepatei\). The same distinction in tenses in the same verbs preserved, punctiliar action in \re\ (first aorist active of \air\, took it up at once) and linear act (imperfect active of \peripate\, went on walking). {The sabbath on that day} (\sabbaton en ekeini ti hmeri\). The first of the violations of the Sabbath rules of the Jews by Jesus in Jerusalem that led to so much bitterness (cf. strkjv@9:14,16|). This controversy will spread to Galilee on Christ's return there (Mark:2:23-3:6; strkjv@Matthew:12:1-14; strkjv@Luke:6:1-11|).
rwp@John:5:18 @{Sought the more} (\mallon eztoun\). Imperfect active of \zte\, graphic picture of increased and untiring effort "to kill him" (\auton apokteinai\, first aorist active, to kill him off and be done with him). John repeats this clause "they sought to kill him" in strkjv@7:1,19,25; strkjv@8:37,40|. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. {Not only brake the Sabbath} (\ou monon elue to sabbaton\). Imperfect active of \lu\. He was now a common and regular Sabbath-breaker. \Lu\ means to loosen, to set at naught. The papyri give examples of \lu\ in this sense like \luein ta penth\ (to break the period of mourning). This was the first grudge against Jesus, but his defence had made the offence worse and had given them a far graver charge. {But also called God his own Father} (\alla kai patera idion elege ton theon\). "His own" (\idion\) in a sense not true of others. That is precisely what Jesus meant by "My Father." See strkjv@Romans:8:32| for \ho idios huios\, "his own Son." {Making himself equal with God} (\ison heauton poin ti thei\). \Isos\ is an old common adjective (in papyri also) and means {equal}. In strkjv@Phillipians:2:6| Paul calls the Pre-incarnate Christ \isa thei\, "equal to God" (plural \isa\, attributes of God). Bernard thinks that Jesus would not claim to be \isos thei\ because in strkjv@John:14:28| he says: "The Father is greater than I." And yet he says in strkjv@14:7| that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in strkjv@10:33; strkjv@19:7|. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defence of his claim to equality with the Father (verses 19-47|).
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 alths\). 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:5:36 @{But the witness which I have is greater than that of John} (\Eg de ech tn marturian meiz tou Ianou\). Literally, "But I have the witness greater than John's." \Meiz\ (\meizona\) is predicate accusative and \Ianou\ is ablative of comparison after \meiz\. Good as the witness of John is, Christ has superior testimony. {To accomplish} (\hina teleis\). Final clause with \hina\ and first aorist active subjunctive of \teleio\, the same idiom in strkjv@4:34|. Jesus felt keenly the task laid on him by the Father (cf. strkjv@3:35|) and claimed at the end that he had performed it (17:4; strkjv@19:30|). Jesus held that the highest form of faith did not require these "works" (\erga\) as in strkjv@2:23; strkjv@10:38; strkjv@14:11|. But these "works" bear the seal of the Father's approval (5:20,36; strkjv@10:25|) and to reject their witness is wrong (10:25; strkjv@10:37f.; strkjv@15:24|). {The very works} (\auta ta erga\). "The works themselves," repeating \ta erga\ just before for vernacular emphasis. {Hath sent me} (\me apestalken\). Perfect active indicative of \apostell\, the permanence of the mission. Cf. strkjv@3:17|. The continuance of the witness is emphasized in strkjv@5:32; strkjv@8:18|.
rwp@John:5:37 @{He hath borne witness} (\ekeinos memarturken\). \Ekeinos\ (that one; cf. strkjv@5:35,38|), not \autos\. Perfect active indicative of \marture\, the direct witness of the Father, besides the indirect witness of the works. Jesus is not speaking of the voice of the Father at his baptism (Mark:1:11|), the transfiguration (Mark:9:7|), nor even at the time of the visit of the Greeks (John:12:28|). This last voice was heard by many who thought it was thunder or an angel. The language of Jesus refers to the witness of the Father in the heart of the believers as is made plain in strkjv@1John:5:9,10|. God's witness does not come by audible "voice" (\phnn\) nor visible "form" (\eidos\). Cf. strkjv@1:18; strkjv@6:46; strkjv@1John:4:12|. \Akkoate\ is perfect active indicative of \akou\, to hear, and \herakate\ is perfect active indicative of \hora\, to see. It is a permanent state of failure to hear and see God. The experience of Jacob in Peniel (Genesis:32:30|) was unusual, but Jesus will say that those who have seen him have seen the Father (John:14:9|), but here he means the Father's "voice" and "form" as distinct from the Son.
rwp@John:5:39 @{Ye search} (\eraunte\). Proper spelling as the papyri show rather than \ereunte\, the old form (from \ereuna\, search) as in strkjv@7:52|. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given "because ye think" (\hoti humeis dokeite\, clearly indicative), supports the indicative rather than the imperative. Besides, Jesus is arguing on the basis of their use of "the Scriptures" (\tas graphas\). The plural with the article refers to the well-known collection in the Old Testament (Matthew:21:42; strkjv@Luke:24:27|). Elsewhere in John the singular refers to a particular passage (2:22; strkjv@7:38; strkjv@10:35|). {In them ye have eternal life} (\en autais zn ainion echein\). Indirect assertion after \dokeite\ without "ye" expressed either as nominative (\humeis\) or accusative (\humas\). Bernard holds that in John \doke\ always indicates a mistaken opinion (5:45; strkjv@11:13,31; strkjv@13:29; strkjv@16:20; strkjv@20:15|). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. {These are they} (\ekeinai eisin hai\). The true value of the Scriptures is in their witness to Christ (of me, \peri emou\). Luke (24:27,45|) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did.
rwp@John:5:42 @{But I know you} (\alla egnka humas\). Perfect active indicative of \ginsk\, "I have come to know and still know," the knowledge of personal experience (2:24f.|). {The love o' God} (\tn agapn tou theou\). Objective genitive, "the love toward God." See strkjv@Luke:11:42| for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1John:2:5; strkjv@3:17; strkjv@4:7,9; strkjv@5:3|) and in strkjv@2Thessalonians:3:5; strkjv@2Corinthians:13:14; strkjv@Romans:5:5|. The sense of God's love for man occurs in strkjv@1John:3:1; strkjv@4:9,10,16; strkjv@John:15:9f.| of Christ's love for man. These rabbis did not love God and hence did not love Christ.
rwp@John:5:46 @{Ye would believe me} (\episteuete an emoi\). Conclusion of condition of second class (determined as unfulfilled) with imperfect indicative in both protasis and apodosis and \an\ in apodosis. This was a home-thrust, proving that they did not really believe Moses. {For he wrote of me} (\peri gar emou ekeinos egrapsen\). strkjv@Deuteronomy:18:18f.| is quoted by Peter (Acts:3:22|) as a prophecy of Christ and also by Stephen in strkjv@Acts:7:37|. See also strkjv@John:3:14| about the brazen serpent and strkjv@8:56| about Abraham foreseeing Christ's day. Jesus does here say that Moses wrote concerning him.
rwp@John:6:19 @{When therefore they had rowed} (\ellakotes oun\). Perfect active participle of \elaun\, old verb to march (Xenophon), to drive (James:3:4|), to row (Mark:6:48|). {Furlongs} (\stadious\). Stadia, accusative of extent of space, a little over halfway across, "in the midst of the sea" (Mark:6:47|). It was about forty stadia (six miles) across. {They behold} (\therousin\). Graphic dramatic present active indicative of \there\, vividly preserving the emotions of the disciples. {Walking} (\peripatounta\). Present active participle in the accusative case agreeing with \Isoun\. {Drawing nigh unto the boat} (\eggus tou ploiou ginomenon\). Present middle participle of \ginomai\ describing the process. "Coming near the boat." They behold Jesus slipping closer and closer to them on the water. {They were afraid} (\ephobthsan\). Ingressive aorist passive indicative of \phobeomai\, "they became afraid." Sudden change to the regular historical sequence.
rwp@John:6:27 @{Work not for} (\m ergazesthe\). Prohibition with \m\ and present middle imperative of \ergazomai\, old verb from \ergon\, work. {The meat} (\tn brsin\). The act of eating (Romans:14:17|), corrosion (Matthew:6:19|), the thing eaten as here (2Corinthians:9:10|). See on ¯John:4:32|. {Which perisheth} (\tn apollumenn\). Present middle participle of \apollumi\. They were already hungry again. {Unto eternal life} (\eis zn ainion\). Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. {Will give} (\dsei\). Future active indicative of \didmi\. The outcome is still future and will be decided by their attitude towards the Son of man (verse 51|). {For him the Father, even God, hath sealed} (\touton gar ho patr esphragisen ho theos\). Literally, "For this one the Father sealed, God." First aorist active indicative of \sphragiz\, to seal. See elsewhere in strkjv@John:3:33| (attestation by man). Sealing by God is rare in N.T. (2Corinthians:1:22; strkjv@Ephesians:1:13; strkjv@4:30|). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. strkjv@5:37|.
rwp@John:6:32 @{It was not Moses that gave you} (\ou Muss edken humin\). "Not Moses gave you." Blunt and pointed denial (aorist active indicative of \didmi\) that Moses was the giver of the bread from heaven (the manna). Moses was not superior to Christ on this score. {But my Father} (\all ho patr mou\). Not "our Father," but same claim as in strkjv@5:17f|. Which caused so much anger in Jerusalem. {Gives} (\didsin\). Present active indicative, not aorist (\edken\). Continual process. {The true bread out of heaven} (\ton arton ek tou ouranou ton althinon\). "The bread out of heaven" as the manna and more "the genuine bread" of which that was merely a type. On \althinos\ see strkjv@1:9; strkjv@4:23|.
rwp@John:6:51 @{The living bread} (\ho artos ho zn\). "The bread the living." Repetition of the claim in 35,41,48|, but with a slight change from \zs\ to \zn\ (present active participle of \za\). It is alive and can give life. See strkjv@4:10| for living water. In strkjv@Revelation:1:17| Jesus calls himself the Living One (\ho zn\). {For ever} (\eis ton aina\). Eternally like \ainion\ with \zn\ in 47|. {I shall give} (\eg ds\). Emphasis on \eg\ (I). Superior so to Moses. {Is my flesh} (\h sarx mou estin\). See on ¯1:14| for \sarx\ the Incarnation. This new idea creates far more difficulty to the hearers who cannot grasp Christ's idea of self-sacrifice. {For the life of the world} (\huper ts tou kosmou zs\). Over, in behalf of, \huper\ means, and in some connexions instead of as in strkjv@11:50|. See strkjv@1:30| for the Baptist's picture of Christ as the Lamb of God that taketh away the sin of the world. See also strkjv@3:17; strkjv@4:42; strkjv@1John:3:16; strkjv@Matthew:20:28; strkjv@Galatians:3:13; strkjv@2Corinthians:5:14f.; strkjv@Romans:5:8|. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world.
rwp@John:6:61 @{Knowing in himself} (\eids en heauti\). Second perfect active participle of \oida\. See strkjv@2:25| for this supernatural insight into men's minds. {Murmured} (\gogguzousin\). Present active indicative retained in indirect discourse. See 41| for \gogguz\. {At this} (\peri toutou\). "Concerning this word." {Cause to stumble} (\skandalizei\). Common Synoptic verb from \skandalon\ for which see strkjv@Matthew:5:29|. In John again only in strkjv@16:1|.
rwp@John:6:65 @{Except it be given him of the Father} (\ean m i dedomenon auti ek tou patros\). Condition of third class with \ean m\ and periphrastic perfect passive subjunctive of \didmi\. Precisely the same point as in verse 44| where we have \helkusi\ instead of \i dedomenon\. The impulse to faith comes from God. Jesus does not expect all to believe and seems to imply that Judas did not truly believe.
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} (\aplthon 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:7:1 @{After these things} (\meta tauta\). John's favourite general note of the order of events. Bernard conceives that the events in strkjv@7:1-14| follow strkjv@7:15-24| and both follow chapter 5, not chapter 6, a wholly needless readjustment of the narrative to suit a preconceived theory. John simply supplements the narrative in the Synoptics at points deemed important. He now skips the period of withdrawal from Galilee of about six months (from passover to tabernacles). {Walked} (\periepatei\). Imperfect active, a literal picture of the itinerant ministry of Jesus. He has returned to Galilee from the region of Caesarea Philippi. He had been avoiding Galilee as well as Judea for six months. {For he would not walk in Judea} (\ou gar thelen en ti Ioudaii\). Imperfect active of \thel\ picturing the attitude of refusal to work in Judea after the events in chapter 5 (perhaps a year and a half before). {Sought to kill} (\eztoun apokteinai\). Imperfect active again, progressive attitude, had been seeking to kill him as shown in strkjv@5:18| where the same words occur.
rwp@John:7:9 @{He abode still in Galilee} (\emeinen en ti Galilaii\). No "still" (\eti\) in the Greek text. The constative aorist active indicative \emeinen\ covers a period of some days.
rwp@John:7:12 @{Much murmuring} (\goggusmos polus\). This Ionic onomatopoetic word is from \gogguz\ for which verb see strkjv@6:41,61; strkjv@7:32|, for secret displeasure (Acts:6:1|) or querulous discontent (Phillipians:2:14|). {Among the multitudes} (\en tois ochlois\). "The multitudes" literally, plural here only in John. These different groups were visitors from Galilee and elsewhere and were divided in their opinion of Jesus as the Galileans had already become (6:66|). {A good man} (\agathos\). Pure in motive. See strkjv@Mark:10:17f.; strkjv@Romans:5:7| (absolute sense of God). Superior to \dikaios\. Jesus had champions in these scattered groups in the temple courts. {Not so, but he leadeth the multitude astray} (\ou, alla plani ton ochlon\). Sharp clash in the crowd. Present active indicative of \plana\, to go astray (Matthew:18:12f.|), like our "planets," to lead others astray (Matthew:24:4,5,11|, etc.). In the end the rulers will call Jesus "that deceiver" (\ekeinos ho planos\, strkjv@Matthew:27:63|). The Jewish leaders have a following among the crowds as is seen (7:31f.|).
rwp@John:7:13 @{Howbeit} (\mentoi\). See strkjv@4:27| for this compound particle (\men, toi\), by way of exception, but yet. {Spake} (\elalei\). Imperfect active of \lale\, "was speaking," picturing the whispering or secret talk ({no man openly}, \oudeis parrsii\). Best MSS. do not have \en\ here with \parrsii\ (locative or instrumental case of manner) as in strkjv@7:26; strkjv@10:24; strkjv@11:54|, but \en\ genuine in strkjv@7:4; strkjv@Colossians:2:15|. This adverbial use of \parrsii\ is common enough (Mark:8:37|). {For fear of the Jews} (\dia ton phobon tn Ioudain\). Objective genitive. The crowds really feared the Jewish leaders and evidently did not wish to involve Jesus or themselves. See the same phrase and attitude on the part of the disciples in strkjv@19:38; strkjv@20:19|.
rwp@John:7:16 @{Mine} (\em\). Possessive pronoun, "not mine in origin." Jesus denies that he is self-taught, though not a schoolman. {But his that sent me} (\alla tou pempsantos me\). Genitive case of the articular participle (first aorist active of \pemp\). His teaching is not self-originated nor is it the product of the schools (see the Talmud in contrast with the New Testament). Jesus often in John uses this idiom of "the one who sent me" of the Father (4:34; strkjv@5:23,24,30,37; strkjv@6:38-40,44; strkjv@7:16,18,28|, etc.). The bold claim is here made by Jesus that his teaching is superior in character and source to that of the rabbis.
rwp@John:7:17 @{If any man willeth to do} (\ean tis theli poiein\). Condition of third class with \ean\ and present active subjunctive \theli\ not used as a mere auxiliary verb for the future "will do," but with full force of \thel\, to will, to wish. See the same use of \thel\ in strkjv@5:40| "and yet ye are not willing to come" (\kai ou thelete elthein\). {He shall know} (\gnsetai\). Future middle indicative of \ginsk\. Experimental knowledge from willingness to do God's will. See this same point by Jesus in strkjv@5:46; strkjv@18:37|. There must be moral harmony between man's purpose and God's will. "If there be no sympathy there can be no understanding" (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God's will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims. {Of God} (\ek tou theou\). Out of God as source. {From myself} (\ap' emautou\). Instead of from God.
rwp@John:7:22 @{For this cause} (\dia touto\). Some would take this phrase with the preceding verb \thaumazete\ (ye marvel for this cause). {Hath given} (\dedken\). Present active indicative of \didmi\ (permanent state). {Not that it is of Moses, but of the fathers} (\ouch hoti ek tou Muses estin all' ek tn patern\). A parenthesis to explain that circumcision is older in origin than Moses. {And on the sabbath ye circumcise} (\kai en sabbati peritemnete\). Adversative use of \kai\=and yet as in 19|. That is to say, the Jews keep one law (circumcision) by violating another (on the Sabbath, the charge against him in chapter 5, healing on the Sabbath).
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 althes\), 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:8:17 @{Yea and in your law} (\kai en ti nomi de ti humeteri\). Same use of \kai--de\ as in verse 16|. They claimed possession of the law (7:49|) and so Jesus takes this turn in answer to the charge of single witness in verse 13|. He will use similar language (your law) in strkjv@10:34| in an _argumentum ad hominem_ as here in controversy with the Jews. In strkjv@15:24| to the apostles Jesus even says "in their law" in speaking of the hostile Jews plotting his death. He does not mean in either case to separate himself wholly from the Jews and the law, though in Matthew 5 he does show the superiority of his teaching to that of the law. For the Mosaic regulation about two witnesses see strkjv@Deuteronomy:17:6; strkjv@19:15|. This combined witness of two is not true just because they agree, unless true in fact separately. But if they disagree, the testimony falls to the ground. In this case the Father confirms the witness of the Son as Jesus had already shown (5:37|).
rwp@John:8:26 @{I have many things to speak and to judge concerning you} (\polla ech peri humn lalein kai krinein\). Instead of further talk about his own claims (already plain enough) Jesus turns to speak and to judge concerning them and their attitude towards him (cf. verse 16|). Whatever they think of Jesus the Father who sent him is true (\alths\). They cannot evade responsibility for the message heard. Songs:Jesus goes on speaking it from the Father.
rwp@John:8:46 @{Which of you convicteth me of sin?} (\Tis ex humn elegchei me peri hamaritas;\). See on strkjv@3:20; strkjv@16:8| (the work of the Holy Spirit) for \elegch\ for charge and proof. The use of \hamartia\ as in strkjv@1:29| means sin in general, not particular sins. The rhetorical question which receives no answer involves sinlessness (Hebrews:4:15|) without specifically saying so. Bernard suggests that Jesus paused after this pungent question before going on. {Why do ye not believe me?} (\Dia ti humeis ou pisteuete moi;\). This question drives home the irrationality of their hostility to Jesus. It was based on prejudice and predilection.
rwp@John:8:55 @{And ye have not known him} (\kai ouk egnkate auton\). Adversative use again of \kai\="and yet." Perfect active indicative of \ginsk\, 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 \ginsk\ (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 pseusts\). Apodosis of the condition. \Homoios\ (like) is followed by the associative-instrumental case \humin\. The word \pseusts\ (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:9:25 @{One thing I know} (\hen oida\). This man is keen and quick and refuses to fall into the trap set for him. He passes by their quibbling about Jesus being a "sinner" (\hamartlos\) and clings to the one fact of his own experience. {Whereas I was blind, now I see} (\tuphlos n arti blep\). Literally, "Being blind I now see." The present active participle \n\ of \eimi\ by implication in contrast with \arti\ (just now, at this moment) points to previous and so past time. It must be borne in mind that the man did not at this stage know who Jesus was and so had not yet taken him as Saviour (9:36-38|).
rwp@John:12:6 @{Not because he cared for the poor} (\ouch hoti peri tn ptchn emelen auti\). Literally, "not because it was a care to him concerning the poor" (impersonal imperfect of \melei\, it was a care). John often makes explanatory comments of this kind as in strkjv@2:21f.; strkjv@7:22,39|. {But because he was a thief} (\alle hoti klepts n\). Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew:26:15|), for the disciples did not suspect Judas of treachery (13:28f.|), let alone small peculations. There is no reason for thinking that John is unfair to Judas. "Temptation commonly comes through that for which we are naturally fitted" (Westcott). In this case Judas himself was "the poor beggar" who wanted this money. {And having the bag took away what was put therein} (\kai to glssokomon echn ta ballomena ebastazen\). This is the correct text. This compound for the earlier \glssokomeion\ (from \glssa\, tongue, and \kome\, to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for "money-box" as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and strkjv@13:29| in same sense about Judas. \Ballomena\ is present passive participle (repeatedly put in) of \ball\, to cast or fling. The imperfect active (custom) of \bastaz\, old verb to pick up (John:10:31|), to carry (19:17|), but here and strkjv@20:15| with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri.
rwp@John:12:16 @{Understood not} (\ouk egnsan\). Second aorist active indicative of \ginsk\. 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 prton\). Adverbial accusative, as in strkjv@10:40; strkjv@19:39|. {Was glorified} (\edoxasth\). 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 emnsthsan\). First aorist passive indicative of \mimnsk\. It was easier to understand then and they had the Holy Spirit to help them (16:13-15|). {Were written of him} (\n ep' auti gegrammena\). Periphrastic past perfect passive of \graph\ with neuter plural participle agreeing with \tauta\ (these things) and singular verb, though the plural \san\ 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' auti\ for "of him" rather than \peri autou\ is unusual, but occurs in strkjv@Revelation:10:11; strkjv@22:16|. {They had done} (\epoisan\). First aorist active indicative of \poie\, simply, "they did."
rwp@John:12:27 @{My soul} (\h psuch mou\). The soul (\psuch\) here is synonymous with spirit (\pneuma\) in strkjv@13:21|. {Is troubled} (\tetaraktai\). Perfect passive indicative of \tarass\, used also in strkjv@11:33; strkjv@13:21| of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. strkjv@4:6|). The language is an echo of that in strkjv@Psalms:6:4; strkjv@42:7|. John does not give the agony in Gethsemane which the Synoptics have (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:22:42|), but it is quite beside the mark to suggest, as Bernard does, that the account here is John's version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ's life? {And what shall I say?} (\kai ti eip;\). Deliberative subjunctive which expresses vividly "a genuine, if momentary indecision" (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. {Father, save me from this hour} (\pater, sson me ek ts hras tauts\). Jesus began his prayers with "Father" (11:41|). Dods thinks that this should be a question also. Westcott draws a distinction between \ek\ (out of) and \apo\ (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets \ek\ in strkjv@Hebrews:5:7|, but that distinction will not stand, for in strkjv@John:1:44| \ek\ and \apo\ are used in the same sense and in the Synoptics (Mark:14:35f.; strkjv@Matthew:26:39; strkjv@Luke:52:42|) we have \apo\. If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. {But for this cause came I unto this hour} (\alla dia touto lthon eis tn hran tautn\). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning.
rwp@John:13:5 @{Poureth} (\ballei\). Vivid present again. Literally, "putteth" (as in verse 2|, \ball\). {Into the basin} (\eis ton niptra\). From verb \nipt\ (later form of \niz\ in this same verse and below) to wash, found only here and in quotations of this passage. Note the article, "the basin" in the room. {Began to wash} (\rxato niptein\). Back to the aorist again as with \diezsen\ (verse 4|). \Nipt\ was common for washing parts of the body like the hands or the feet. {To wipe} (\ekmassein\). "To wipe off" as in strkjv@12:3|. {With the towel} (\ti lentii\). Instrumental case and the article (pointing to \lention\ in verse 4|). {Wherewith} (\hi\). Instrumental case of the relative \ho\. {He was girded} (\n diezsmenos\). Periphrastic past perfect of \diaznnu\ for which verb see verse 4|.
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} (\gnsi de meta tauta\). Future middle of \ginsk\ (instead of the verb \oida\) to know by experience. "Thou shalt learn after these things," even if slowly.
rwp@John:13:13 @{Ye} (\humeis\). Emphatic. {Call me} (\phneite me\). "Address me." \Phne\ regular for addressing one with his title (1:48|). {Master} (\Hosea:didaskalos\). Nominative form (not in apposition with \me\ accusative after \phneite\), but really vocative in address with the article (called titular nominative sometimes) like \Hosea:Kurios kai ho theos mou\ in strkjv@20:28|. "Teacher." See strkjv@11:28| for Martha's title for Jesus to Mary. {Lord} (\Hosea:Kurios\). Another and separate title. In strkjv@1:38| we have \Didaskale\ (vocative form) for the Jewish \Rabbei\ and in strkjv@9:36,38| \Kurie\ for the Jewish _Mari_. It is significant that Jesus approves (\kals\, well) the application of both titles to himself as he accepts from Thomas the terms \kurios\ and \theos\. {For I am} (\eimi gar\). Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about "the peril of worshipping Jesus!"
rwp@John:13:16 @{Is not greater} (\ouk estin meizn\). 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:13:18 @{Not of you all} (\ou peri pantn\). As in verse 11|, he here refers to Judas whose treachery is no surprise to Jesus (6:64,70|). {Whom I have chosen} (\tinas exelexamn\). Indirect question, unless \tinas\ is here used as a relative like \hous\. The first aorist middle indicative of \ekleg\ is the same form used in strkjv@6:70|. Jesus refers to the choice (Luke:6:13| \eklexamenos\, this very word again) of the twelve from among the large group of disciples. \That the scripture might be fulfilled\ (\all' hina h graph plrthi\). See the same clause in strkjv@17:12|. Purpose clause with \hina\ and first aorist passive subjunctive of \plro\. This treachery of Judas was according to the eternal counsels of God (12:4|), but none the less Judas is responsible for his guilt. For a like elliptical clause see strkjv@9:3; strkjv@15:25|. The quotation is from the Hebrew of strkjv@Psalms:41:9|. {He that eateth} (\ho trgn\). Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (6:54,56,57,58; strkjv@13:18|) and strkjv@Matthew:26:38|. LXX has here \ho esthin\. {Lifted up his heel against me} (\epren ep' eme tn pternan autou\). First aorist active indicative of \epair\. \Pterna\, old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet.
rwp@John:13:22 @{Looked one on another} (\eblepon eis alllous\). Inchoative imperfect of \blep\, "began to glance at one another in bewilderment (doubting, \aporoumenoi\, present passive participle of \apore\, to be at a loss, to lose one's way, \a\ privative and \poros\, way). They recalled their strife about precedence and Judas betrayed nothing. {Concerning whom he spake} (\peri tinos legei\). Indirect question retaining present active indicative \legei\. See same note in ¯Mark:14:19; strkjv@Matthew:26:22; strkjv@Luke:22:23|.
rwp@John:13:23 @{Was at the table reclining in Jesus' bosom} (\n anakeimenos en ti kolpi tou Isou\). No word for "table" in the text. Periphrastic imperfect of \anakeimai\, to lie back, to recline. \Kolpos\ usual word for bosom (1:18|). {Whom Jesus loved} (\hon gapa Isous\). Imperfect active of \agapa\, John's description of himself of which he was proud (19:26; strkjv@20:2; strkjv@21:7,20|), identified in strkjv@21:24| as the author of the book and necessarily one of the twelve because of the "explicit" (Bernard) language of Mark (Mark:14:17; strkjv@Luke:22:14|). John son of Zebedee and brother of James. At the table John was on the right of Jesus lying obliquely so that his head lay on the bosom of Jesus. The centre, the place of honour, Jesus occupied. The next place in rank was to the left of Jesus, held by Peter (Westcott) or by Judas (Bernard) which one doubts.
rwp@John:13:24 @{Beckoneth} (\neuei\). Old verb to nod, in N.T. only here and strkjv@Acts:24:10|. They were all looking in surprise at each other. {Tell us who it is of whom he speaketh} (\eipe tis estin peri hou legei\). Second aorist active imperative with indirect question (\tis\) and relative clause (\peri hou\). Peter was cautious, but could not contain his curiosity. John in front of Jesus was in a favourable position to have a whispered word with him. {Breast} (\stthos\). As in strkjv@21:20; strkjv@Luke:18:13| in place of \kolpon\ (verse 23|). This is the moment represented in Leonardo da Vinci's "Last Supper," only he shows the figures like the monks for whom he painted it.
rwp@John:14:7 @{If ye had known me} (\ei egnkeite me\). Past perfect indicative of \ginsk\, to know by personal experience, in condition of second class as is made plain by the conclusion (\an idete\) where \oida\, not \ginsk\ is used. Thomas and the rest had not really come to know Jesus, much as they loved him. {From henceforth ye know him} (\ap' arti ginskete auton\). Probably inchoative present active indicative, "ye are beginning to know the Father from now on." {And have seen him} (\kai herakate\). Perfect active indicative of \hora\. Because they had seen Jesus who is the Son of God, the Image of God, and like God (1:18|). Hence God is like Jesus Christ. It is a bold and daring claim to deity. The only intelligible conception of God is precisely what Jesus here says. God is like Christ.
rwp@John:15:4 @{Abide in me} (\meinate en emoi\). Constative aorist active imperative of \men\. The only way to continue "clean" (pruned) and to bear fruit is to maintain vital spiritual connexion with Christ (the vine). Judas is gone and Satan will sift the rest of them like wheat (Luke:22:31f.|). Blind complacency is a peril to the preacher. {Of itself} (\aph' heautou\). As source (from itself) and apart from the vine (cf. strkjv@17:17|). {Except it abide} (\ean m meni\). Condition of third class with \ean\, negative \m\, and present active (keep on abiding) subjunctive of \men\. Same condition and tense in the application, "except ye abide in me."
rwp@John:15:26 @{When the Comforter is come} (\hotan elthi ho parakltos\). Indefinite temporal clause with \hotan\ and the second aorist active subjunctive of \erchomai\, "whenever the Comforter comes." {Whom I will send unto you from the Father} (\hon eg pemps humin para tou patros\). As in strkjv@16:7|, but in strkjv@14:16,26| the Father sends at the request of or in the name of Jesus. Cf. strkjv@Luke:24:49; strkjv@Acts:2:33|. This is the Procession of the Holy Spirit from the Father and from the Son. {Which} (\ho\). Grammatical neuter to agree with \pneuma\, and should be rendered "who" like \ho\ in strkjv@14:26|. {Proceedeth from the Father} (\para tou patros ekporeuetai\). "From beside the Father" as in the preceding clause. {He} (\ekeinos\). Emphatic masculine pronoun, not neuter (\ekeino\) though following \ho\. {Shall bear witness of me} (\martursei peri emou\). Future active of \marture\. This is the mission of the Paraclete (16:14|) as it should be ours.
rwp@John:16:8 @{And he} (\kai ekeinos\). Emphatic demonstrative masculine pronoun. {When he is come} (\elthn\). Second aorist active participle of \erchomai\, "having come" or "coming." {Will convict the world} (\elegxei ton kosmon\). Future active of \elegch\, old word for confuting, convicting by proof already in strkjv@3:29; strkjv@8:46|. Jesus had been doing this (7:7|), but this is pre-eminently the work of the Holy Spirit and the most needed task today for our complacent age. {In respect of sin} (\peri hamartias\). Concerning the reality of sin as missing the mark and as wronging God and man, and not a mere slip or animal instinct or devoid of moral responsibility or evil. Some scientists and psychologists (Freudians and behaviourists) seem bent on destroying man's sense of sin. Hence crime waves even in youth. {And of righteousness} (\kai peri dikaiosuns\). The opposite of "sin" and to be yearned for after conviction. Cf. strkjv@Romans:1:19-3:21| about the necessity of the God-kind of righteousness and the Sermon on the Mount for Christ's idea of righteousness. {And of judgment} (\kai peri krises\). As certain to come as condemnation because of sin and the lack of righteousness. These are not played out motives in human life, but basal. For this ministry we have the help of the Paraclete. The Paraclete is here spoken of "not as man's advocate with God (1John:2:1|), but as Christ's advocate with the world" (Bernard).
rwp@John:16:9 @{Because they believe not on me} (\hoti ou pisteuousin eis eme\). Without this conviction by the Paraclete such men actually have a pride of intellectual superiority in refusing to believe on Jesus.
rwp@John:16:16 @{A little while} (\mikron\). The brief period now till Christ's death as in strkjv@7:33; strkjv@13:33; strkjv@14:19|. {Again a little while} (\palin mikron\). The period between the death and the resurrection of Jesus (from Friday afternoon till Sunday morning). {Ye shall see me} (\opsesthe me\). Future middle of \optomai\, the verb used in strkjv@1:51; strkjv@16:22| as here of spiritual realities (Bernard), though \there\ is so used in strkjv@20:14|.
rwp@John:16:24 @{Hitherto} (\hes arti\). Up till now the disciples had not used Christ's name in prayer to the Father, but after the resurrection of Jesus they are to do so, a distinct plea for parity with the Father and for worship like the Father. {May be fulfilled} (\i peplrmen\). Periphrastic perfect passive subjunctive of \plro\ in a purpose clause with \hina\. See strkjv@15:11| for some verb (first aorist passive subjunctive with \hina\) and strkjv@1John:1:4| for same form as here, emphasizing the abiding permanence of the joy.
rwp@John:16:31 @{Do ye now believe?} (\arti pisteuete;\). For \arti\ (just now) see strkjv@9:19; strkjv@13:33,37|. Their belief in Christ was genuine _as far as it went_, but perils await them of which they are ignorant. They are too self-confident as their despair at Christ's death shows.
rwp@John:16:32 @{Cometh} (\erchetai\). Futuristic present middle indicative of \erchomai\. {Yea, is come} (\kai elluthen\). Explanatory use of \kai\ and the perfect active indicative as in strkjv@12:23|. The long-looked-for hour (\hra\) is so close that it has virtually begun. The time for the arrest of Jesus is near. See also strkjv@17:1|. {That} (\hina\). See verse 2| for this same use of \hina\ (not \hote\) with \erchomai hra\. {Ye shall be scattered} (\skorpisthte\). First aorist passive subjunctive of \skorpiz\, used in strkjv@10:12| of sheep scampering from the wolf. Cf. strkjv@Matthew:12:30; strkjv@Luke:11:33|. {To his own} (\eis ta idia\). "To his own home" as in strkjv@1:11; strkjv@19:27|. Songs:Appian VI. 23. {Shall leave} (\aphte\). Second aorist subjunctive of \aphimi\ with \hina\. {And yet} (\kai\). Clear case of \kai\ in adversative sense, not just "and."
rwp@John:17:9 @{I pray} (\eg ert\). Request, not question, as in strkjv@16:23|. {Not for the world} (\ou peri tou kosmou\). Now at this point in the prayer Christ means. In verse 19| Jesus does pray for the world (for future believers) that it may believe (verse 21|). God loves the whole world (3:16|). Christ died for sinners (Romans:5:8|) and prayed for sinners (Luke:23:34|) and intercedes for sinners (1John:2:1f.; strkjv@Romans:8:34; strkjv@Hebrews:7:25|). {For those whom} (\peri hn\). A condensed and common Greek idiom for \peri toutn hous\ with \toutn\ (the demonstrative antecedent) omitted and the relative \hous\ attracted from the accusative \hous\ (object of \dedkas\) to the case (genitive) of the omitted antecedent.
rwp@John:17:12 @{I kept} (\etroun\). Imperfect active of \tre\, "I continued to keep." {I guarded} (\ephulaxa\). First aorist (constative) active of \phulass\. Christ was the sentinel (\phulax\, strkjv@Acts:5:23|) for them. Is he our sentinel now? {But the son of perdition} (\ei m ho huios ts apleias\). The very phrase for antichrist (2Thessalonians:2:3|). Note play on \apleto\, perished (second aorist middle indicative of \apollumi\). It means the son marked by final loss, not annihilation, but meeting one's destiny (Acts:2:25|). A sad and terrible exception (Mark:14:21|). {The scripture} (\h graph\). It is not clear whether this is John's own comment or the word of Jesus. Not in strkjv@18:9|. The Scripture referred to is probably strkjv@Psalms:41:9| quoted in strkjv@13:18| with the same formula \hina plrthi\ which see there.
rwp@John:17:19 @{I sanctify myself} (\eg hagiaz emauton\). To his holy ministry to which the Father "sanctified" (\hgiasen\) him (John:10:36|). {That they themselves also may be sanctified in truth} (\hina sin kai autoi hgiasmenoi en altheii\). Purpose clause with \hina\ and the periphrastic perfect passive subjunctive of \hagiaz\ (that they may remain sanctified). The act of Christ helps us, but by no means takes the place of personal consecration on the part of the believer. This high and holy prayer and act of Christ should shame any one who uses the livery of heaven to serve the devil in as does, alas, sometimes happen (2Corinthians:11:13-15|).
rwp@John:17:23 @{That they may be perfected into one} (\hina sin teteleimenoi eis hen\). Purpose clause again with \hina\ (nineteen times in this prayer, this the fifteenth) with the periphrastic perfect passive subjunctive of \teleio\ (verse 4|), permanent state, with \eis hen\ (into one) as the goal and final result. {That the world may know} (\hina ginski\). Present active subjunctive of \ginsk\ with \hina\ like the present tense of \pisteu\ in verse 21|, "that the world may keep on knowing" with the same pregnant phrase "that thou me didst send" (\hoti su me apesteilas\) as in 8,25|. {And lovedst them} (\kai gapsas autous\). Timeless aorist, but love shown by sending Christ (John:3:16|) and illustrated and proven by the way Christians love one another.
rwp@John:18:10 @{Having a sword} (\echn machairan\). It was unlawful to carry a weapon on a feast-day, but Peter had become alarmed at Christ's words about his peril. They had two swords or knives in the possession of the eleven according to Luke (22:38|). After the treacherous kiss of Judas (on the hand or the cheek?) the disciples asked: "Lord, shall we smite with the sword?" (Luke:22:49|). Apparently before Jesus could answer Peter with his usual impulsiveness jerked out (\heilkusen\, first aorist active indicative of \helku\ for which see strkjv@6:44|) his sword and cut off the right ear of Malchus (John:18:10|), a servant of the high priest. Peter missed the man's head as he swerved to his left. Luke also (Luke:22:50|) mentions the detail of the right ear, but John alone mentions the man's name and Peter's. There was peril to Peter in his rash act as comes out later (John:18:26|), but he was dead long before John wrote his Gospel as was Lazarus of whom John could also safely write (12:9-11|). For \tarion\, diminutive of \ous\, see strkjv@Mark:14:47| (only other N.T. example), another diminutive \tion\ in strkjv@Matthew:26:51| (Mark:14:47; strkjv@Luke:22:51|).
rwp@John:18:23 @{If I have spoken evil} (\ei kaks elalsa\). Condition of first class (assumed to be true), with \ei\ and aorist active indicative. Jesus had not spoken evilly towards Annas, though he did not here turn the other cheek, one may note. For the sake of argument, Jesus puts it as if he did speak evilly. Then prove it, that is all. {Bear witness of the evil} (\marturson peri tou kakou\). First aorist active imperative of \marture\, to testify. This is the conclusion (apodosis). Jesus is clearly entitled to proof of such a charge if there is any. {But if well} (\ei de kals\). Supply the same verb \elalsa\. The same condition, but with a challenging question as the apodosis. {Smitest} (\dereis\). Old verb \der\, to flay, to skin, to beat, as in strkjv@Matthew:21:35; strkjv@Luke:22:63; strkjv@2Corinthians:11:20| (of an insulting blow in the face as here).
rwp@John:18:25 @{Was standing and warming himself} (\n hests kai thermainomenos\). Two periphrastic imperfects precisely as in verse 18|, vivid renewal of the picture drawn there. John alone gives the examination of Jesus by Annas (18:19-24|) which he places between the first and the second denials by Peter. Each of the Four Gospels gives three denials, but it is not possible to make a clear parallel as probably several people joined in each time. This time there was an hour's interval (Luke:22:59|). The question and answer are almost identical with verse 17| and "put in a form which almost _suggested_ that Peter should say 'No'" (Bernard), a favourite device of the devil in making temptation attractive.
rwp@John:18:26 @{Did not I see thee in the garden with him?} (\ouk eg se eidon en ti kpi met' autou;\). This staggering and sudden thrust expects an affirmative answer by the use of \ouk\, not \m\ as in verses 17,25|, but Peter's previous denials with the knowledge that he was observed by a kinsman of Malchus whom he had tried to kill (verse 10|) drove him to the third flat denial that he knew Jesus, this time with cursing and swearing (Mark:14:71; strkjv@Matthew:26:73|). Peter was in dire peril now of arrest himself for attempt to kill. {Straightway} (\euthes\). As in strkjv@Matthew:26:74| while Luke has \parachrma\ (Luke:22:60|). Mark (Mark:14:68,72|) speaks of two crowings as often happens when one cock crows. See strkjv@Matthew:26:34| for \alektr\ (cock). That was usually the close of the third watch of the night (Mark:13:35|), about 3 A.M. Luke (Luke:22:61|) notes that Jesus turned and looked on Peter probably as he passed from the rooms of Annas to the trial before Caiaphas and the Sanhedrin (the ecclesiastical court). See Mrs. Browning's beautiful sonnets on "The Look".
rwp@John:18:30 @{If this man were not an evil-doer} (\ei m n houtos kakon poin\). Condition (negative) of second class (periphrastic imperfect indicative), assumed to be untrue, with the usual apodosis (\an\ and aorist indicative, first aorist plural with \k\). This is a pious pose of infallibility not in the Synoptics. They then proceeded to make the charges (Luke:23:2|) as indeed John implies (18:31,33|). Some MSS. here read \kakopoios\ (malefactor) as in strkjv@1Peter:2:12,14|, with which compare Luke's \kakourgos\ (23:32f.|; so also strkjv@2Timothy:2:9|), both meaning evil-doer. Here the periphrastic present participle \poin\ with \kakon\ emphasizes the idea that Jesus was a habitual evil-doer (Abbott). It was an insolent reply to Pilate (Bernard).
rwp@John:19:1 @{Took and scourged} (\elaben kai emastigsen\). First aorist active indicative of \lamban\ and \mastigo\ (from \mastix\, whip). For this redundant use of \lamban\ see also verse 6|. It is the causative use of \mastigo\, for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke:23:22|) whom Pilate had pronounced innocent (John:18:38|), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark:14:65; strkjv@Matthew:26:67f.; strkjv@Luke:22:63ff.|) as the soldiers will do later (Mark:15:16-19; strkjv@Matthew:27:27-30|). This later mock coronation (Mark and Matthew) was after the condemnation. {Plaited a crown of thorns} (\plexantes stephanon ex akanthn\). Old verb \plek\, to weave, in the N.T. only here, strkjv@Mark:15:17; strkjv@Matthew:27:19|. Not impossible for the mock coronation to be repeated. {Arrayed him} (\periebalon auton\). "Placed around him" (second aorist active indicative of \periball\). {In a purple garment} (\himation porphuroun\). Old adjective \porphureos\ from \porphura\, purple cloth (Mark:15:17,20|), dyed in purple, in the N.T. only here and strkjv@Revelation:18:16|. Jesus had been stripped of his outer garment \himation\ (Matthew:27:28|) and the scarlet cloak of one of the soldiers may have been put on him (Matthew:27:28|).
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 m n dedomenon\). Periphrastic past perfect indicative of \didmi\ (a permanent possession). {From above} (\anthen\). 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:19:29 @{Was set} (\ekeito\). Imperfect middle. John, as eyewitness, had noticed it there. {Of vinegar} (\oxous\). Not vinegar drugged with myrrh (Mark:15:23|) and gall (Matthew:27:34|) which Jesus had refused just before the crucifixion. {Sponge} (\spoggon\). Old word, in N.T. only here, strkjv@Mark:15:36; strkjv@Matthew:27:48|, our "sponge." {They put} (\perithentes\). Second aorist active participle of \peritithmi\, to place around. {Upon hyssop} (\husspi\). {A reed} (\kalami\) as Mark and Matthew have it. The reed of the hyssop bush was only three or four feet long.
rwp@John:19:41 @{A garden} (\kpos\). See strkjv@18:1,26|. {New} (\kainon\). Fresh, unused. {Was never yet laid} (\oudep n tetheimenos\). Periphrastic past perfect passive of \tithmi\. It was Joseph's mausoleum, a rock tomb hewn out of the mountain side (Mark:15:56; strkjv@Matthew:27:60; strkjv@Luke:23:53|), a custom common with the rich then and now. For royal tombs in gardens see strkjv@2Kings:21:18,26; strkjv@Nehemiah:3:16|.
rwp@John:20:27 @{Then saith he to Thomas} (\eita legei ti Thomi\). Jesus turns directly to Thomas as if he had come expressly for his sake. He reveals his knowledge of the doubt in the mind of Thomas and mentions the very tests that he had named (25|). {Be not faithless} (\m ginou apistos\). Present middle imperative of \ginomai\ in prohibition, "stop becoming disbelieving." The doubt of Thomas in the face of the witness of the others was not a proof of his superior intelligence. Sceptics usually pose as persons of unusual mentality. The medium who won Sir Arthur Conan Doyle to spiritualism has confessed that it was all humbug, but he deceived the gullible novelist. But Thomas had carried his incredulity too far. Note play on \apistos\ (disbelieving) and \pistos\ (believing).
rwp@John:20:30 @{Many other signs} (\polla alla smeia\). 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" (\enpion tn mathtn\), 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:21:15 @{Lovest thou me more than these?} (\agapis me pleon toutn;\). Ablative case of comparison \toutn\ (disciples) after \pleon\. Peter had even boasted that he would stand by Christ though all men forsook him (Mark:14:29|). We do not know what passed between Jesus and Peter when Jesus first appeared to him (Luke:24:34|). But here Christ probes the inmost recesses of Peter's heart to secure the humility necessary for service. {I love thee} (\phil su\). Peter makes no claim here to superior love and passes by the "more than these" and does not even use Christ's word \agapa\ for high and devoted love, but the humbler word \phile\ for love as a friend. He insists that Christ knows this in spite of his conduct. {Feed my lambs} (\Boske ta arnia mou\). For the old word \bosk\ (to feed as a herdsman) see strkjv@Matthew:8:33|. Present active imperative here. \Arnia\ is a diminutive of \arnos\ (lamb).
rwp@John:21:18 @{Thou girdest thyself} (\eznnues seauton\). Imperfect active of customary action of \znnu\, old verb, in N.T. only here and strkjv@Acts:12:8|. Songs:as to \periepateis\ (walkedst) and \theles\ (wouldest), two other imperfects of customary action. {When thou shalt be old} (\hotan grasis\). Indefinite temporal clause with \hotan\ and the first aorist active subjunctive of \grask\, old verb to grow old, in N.T. only here and strkjv@Hebrews:8:13|, "whenever thou growest old."
rwp@Jude:1:3 @{Beloved} (\agaptoi\). As in strkjv@3John:1:2|. {All diligence} (\psan spoudn\). As in strkjv@2Peter:1:5|. {Of our common salvation} (\peri ts koins hmn strias\). See this use of \koinos\ (common to all) in strkjv@Titus:1:4| with \pistis\, while in strkjv@2Peter:1:1| we have \isotimon pistin\, which see. {I was constrained} (\anagkn eschon\). "I had necessity" like strkjv@Luke:14:18; strkjv@Hebrews:7:27|. {To contend earnestly} (\epagnizesthai\). Late and rare (in Plutarch, inscriptions) compound, here only in N.T. A little additional (\epi\) striving to the already strong \agnizesthai\ (\agn\ contest). Cf. strkjv@1Timothy:6:12| \agnizou ton kalon agna\. {For the faith} (\ti--pistei\). Dative of advantage. Here not in the original sense of trust, but rather of the thing believed as in verse 20; strkjv@Galatians:1:23; strkjv@3:23; strkjv@Phillipians:1:27|. {Once for all delivered} (\hapax paradotheisi\). First aorist passive participle feminine dative singular of \paradidmi\, for which see strkjv@2Peter:2:21|. See also strkjv@2Thessalonians:2:15; strkjv@1Corinthians:11:2; strkjv@1Timothy:6:20|.
rwp@Jude:1:5 @{To put you in remembrance} (\hupomnsai\). See strkjv@2Peter:1:12| \hupomimnskein\ (present active infinitive there, first aorist active infinitive here). {Though ye know all things once for all} (\eidotas hapax panta\). Concessive perfect (sense of present) active participle as in strkjv@2Peter:1:12|, but without \kaiper\. {The Lord} (\kurios\). Some MSS. add \Isous\. The use of \kurios\ here is usually understood to mean the Lord Jesus Christ, as Clement of Alex. (_Adumbr_. p. 133) explains, strkjv@Exodus:23:20|, by \ho mustikos ekeinos aggelos Isous\ (that mystical angel Jesus). For the mystic reference to Christ see strkjv@1Corinthians:10:4,9; strkjv@Hebrews:11:26|. Some MSS. here add \theos\ instead of \Isous\. {Afterward} (\to deuteron\). Adverbial accusative, "the second time." After having saved the people out of Egypt. {Destroyed} (\aplesen\). First aorist active indicative of \apollumi\, old verb, to destroy. {Them that believed not} (\tous m pisteusantas\). First aorist active articular participle of \pisteu\. The reference is to strkjv@Numbers:14:27-37|, when all the people rescued from Egypt perished except Caleb and Joshua. This first example by Jude:is not in II Peter, but is discussed in strkjv@1Corinthians:10:5-11; strkjv@Hebrews:3:18-4:2|.
rwp@Jude:1:7 @{Even as} (\hs\). Just "as." The third instance (Jude:passes by the deluge) in Jude, the cities of the plain. {The cities about them} (\hai peri autas poleis\). These were also included, Admah and Zeboiim (Deuteronomy:29:23; strkjv@Hosea:11:8|). Zoar, the other city, was spared. {In like manner} (\ton homoion tropon\). Adverbial accusative (cf. \hs\). Like the fallen angels. {Having given themselves over to fornication} (\ekporneusasai\). First aorist active participle feminine plural of \ekporneu\, late and rare compound (perfective use of \ek\, outside the moral law), only here in N.T., but in LXX (Genesis:38:24; strkjv@Exodus:34:15f.|, etc.). Cf. \aselgeian\ in verse 4|. {Strange flesh} (\sarkos heteras\). Horrible licentiousness, not simply with women not their wives or in other nations, but even unnatural uses (Romans:1:27|) for which the very word "sodomy" is used (Genesis:19:4-11|). The pronoun \heteras\ (other, strange) is not in strkjv@2Peter:2:10|. {Are set forth} (\prokeintai\). Present middle indicative of \prokeimai\, old verb, to lie before, as in strkjv@Hebrews:12:1f|. {As an example} (\deigma\). Predicate nominative of \deigma\, old word (from \deiknumi\ to show), here only in N.T., sample, specimen. strkjv@2Peter:2:6| has \hupodeigma\ (pattern). {Suffering} (\hupechousai\). Present active participle of \hupech\, old compound, to hold under, often with \dikn\ (right, justice, sentence strkjv@2Thessalonians:1:9|) to suffer sentence (punishment), here only in N.T. {Of eternal fire} (\puros ainiou\). Like \desmois aidiois\ in verse 7|. Cf. the hell of fire (Matthew:5:22|) and also strkjv@Matthew:25:46|. Jude:has no mention of Lot.
rwp@Jude:1:9 @{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} (\ti diaboli diakrinomenos\). Present middle participle of \diakrin\, to separate, to strive with as in strkjv@Acts:11:2|. Dative case \diaboli\. {When he disputed} (\hote dielegeto\). Imperfect middle of \dialegomai\ as in strkjv@Mark:9:34|. {Concerning the body of Moses} (\peri tou Muses smatos\). 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 etolmsen epenegkein\). "Did not dare (first aorist active indicative of \tolma\), to bring against him" (second aorist active infinitive of \epipher\). {A railing accusation} (\krisin blasphmias\). "Charge of blasphemy" where strkjv@2Peter:2:11| has "\blasphmon krisin\." Peter also has \para kurii\ (with the Lord), not in Jude. {The Lord rebuke thee} (\epitimsai 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:1:11 @{Woe to them} (\ouai autois\). Interjection with the dative as is common in the Gospels (Matthew:11:21|). {Went} (\eporeuthsan\). First aorist passive (deponent) indicative of \poreuomai\. {In the way of Cain} (\ti hodi tou Kain\). Locative case \hodi\. Cain is Jude's fourth example. Not in II Peter, but in strkjv@Hebrews:11:4; strkjv@1John:3:11f|. From strkjv@Genesis:4:7|. {Ran riotously} (\exechuthsan\). First aorist passive indicative of \ekche\, to pour out, "they were poured out," vigorous metaphor for excessive indulgence. But it is used also of God's love for us (Romans:5:5|). {In the error of Balaam} (\ti plani tou Balaam\). The fifth example in Jude. In II Peter also (2Peter:2:15|). Either locative case (in) or instrumental (by). \Plan\ (in Peter also) is the common word for such wandering (Matthew:24:4ff.|, etc.). {Perished} (\aplonto\). Second aorist middle (intransitive) of \apollumi\. {In the gainsaying of Korah} (\ti antilogii tou Kore\). Again either locative or instrumental. The word \antilogia\ is originally answering back (Hebrews:6:16|), but it may be by act also (Romans:10:21|) as here. This is the sixth example in Jude, not in II Peter.
rwp@Jude:1:12 @{Hidden rocks} (\spilades\). Old word for rocks in the sea (covered by the water), as in Homer, here only in N.T. strkjv@2Peter:2:13| has \spiloi\. {Love-feasts} (\agapais\). Undoubtedly the correct text here, though A C have \apatais\ as in strkjv@2Peter:2:14|. For disorder at the Lord's Supper (and love-feasts?) see strkjv@1Corinthians:11:17-34|. The Gnostics made it worse, so that the love-feasts were discontinued. {When they feast with you} (\suneuchoumenoi\). See strkjv@2Peter:2:13| for this very word and form. Masculine gender with \houtoi hoi\ rather than with the feminine \spilades\. Cf. strkjv@Revelation:11:4|. Construction according to sense. {Shepherds that feed themselves} (\heautous poimainontes\). "Shepherding themselves." Cf. strkjv@Revelation:7:17| for this use of \poimain\. Clouds without water (\nephelai anudroi\). \Nephel\ common word for cloud (Matthew:24:30|). strkjv@2Peter:2:17| has \pgai anudroi\ (springs without water) and then \homichlai\ (mists) and \elaunomenai\ (driven) rather than \peripheromenai\ here (borne around, whirled around, present passive participle of \peripher\ to bear around), a powerful picture of disappointed hopes. {Autumn trees} (\dendra phthinoprina\). Late adjective (Aristotle, Polybius, Strabo) from \phthin\, to waste away, and \opra\, autumn, here only in N.T. For \akarpa\ (without fruit) see strkjv@2Peter:1:8|. {Twice dead} (\dis apothanonta\). Second aorist active participle of \apothnsk\. Fruitless and having died. Having died and also "uprooted" (\ekrizthenta\). First aorist passive participle of \ekrizo\, late compound, to root out, to pluck up by the roots, as in strkjv@Matthew:13:29|.
rwp@Luke:2:2 @{The first enrolment} (\apograph prt\). A definite allusion by Luke to a series of censuses instituted by Augustus, the second of which is mentioned by him in strkjv@Acts:5:37|. This second one is described by Josephus and it was supposed by some that Luke confused the two. But Ramsay has shown that a periodical fourteen-year census in Egypt is given in dated papyri back to A.D. 20. The one in strkjv@Acts:5:37| would then be A.D. 6. This is in the time of Augustus. The first would then be B.C. 8 in Egypt. If it was delayed a couple of years in Palestine by Herod the Great for obvious reasons, that would make the birth of Christ about B.C. 6 which agrees with the other known data {When Quirinius} (\Kurniou\). Genitive absolute. Here again Luke has been attacked on the ground that Quirinius was only governor of Syria once and that was A.D. 6 as shown by Josephus (_Ant_. XVIII. I.I). But Ramsay has proven by inscriptions that Quirinius was twice in Syria and that Luke is correct here also. See summary of the facts in my _Luke the Historian in the Light of Research_, pp. 118-29.
rwp@Luke:2:24 @{A pair of turtledoves, or two young pigeons} (\Zeugos trugonn duo nossous peristern\). The offspring of the poor, costing about sixteen cents, while a lamb would cost nearly two dollars. The "young of pigeons" is the literal meaning.
rwp@Luke:2:26 @{It had been revealed unto him} (\n auti kechrmatismenon\). Periphrastic past perfect passive indicative. Common Greek verb. First to transact business from \chrma\ and that from \chraomai\, to use, make use of; then to do business with public officials, to give advice (judges, rulers, kings), then to get the advice of the Delphic and other oracles (Diodorus, Plutarch). The LXX and Josephus use it of God's commands. A Fayum papyrus of 257 B.C. has the substantive \chrmastismos\ for a divine response (cf. strkjv@Romans:11:4|). See Deissmann, _Light From the Ancient East_, p. 153. {Before} (\prin \). Classic Greek idiom after a negative to have subjunctive as here (only example in the N.T.) or the optative after past tense as in strkjv@Acts:25:16| (subjunctive changed to optative in indirect discourse). Elsewhere in the N.T. the infinitive follows \prin\ as in strkjv@Matthew:1:18|.
rwp@Luke:2:33 @{His father and his mother} (\ho patr autou kai h mtr\). Luke had already used "parents" in strkjv@2:27|. He by no means intends to deny the Virgin Birth of Jesus so plainly stated in strkjv@1:34-38|. He merely employs here the language of ordinary custom. The late MSS. wrongly read "and Joseph" instead of "his father." {Were marvelling} (\n thaumazontes\). The masculine gender includes the feminine when both are referred to. But \n\ is singular, not \san\, the normal imperfect plural in this periphrastic imperfect. This is due to the wide space between copula and participle. The copula \n\ agrees in number with \ho patr\ while the participle coming last agrees with both \ho pater kai h mtr\ (cf. strkjv@Matthew:17:3; strkjv@22:40|). If one wonders why they marvelled at Simeon's words after what they had heard from Gabriel, Elisabeth, and the Shepherds, he should bear in mind that every parent is astonished and pleased at the fine things others see in the child. It is a mark of unusual insight for others to see so much that is obvious to the parent. Simeon's prophecy had gone beyond the angel's outline and it was surprising that he should know anything about the child's destiny.
rwp@Luke:2:39 @{To their own city Nazareth} (\eis polin heautn Nazaret\). See on strkjv@Matthew:2:23| about Nazareth. Luke tells nothing of the flight to Egypt and the reason for the return to Nazareth instead of Bethlehem, the place of the birth of Jesus as told in strkjv@Matthew:2:13-23|. But then neither Gospel gives all the details of this period. Luke has also nothing about the visit of the wise men (Matthew:2:1-12|) as Matthew tells nothing of the shepherds and of Simeon and Anna (Luke:2:8-28|). The two Gospels supplement each other.
rwp@Luke:2:51 @{He was subject unto them} (\n hupotassomenos autois\). Periphrastic imperfect passive. He continued subject unto them, this wondrous boy who really knew more than parents and rabbis, this gentle, obedient, affectionate boy. The next eighteen years at Nazareth (Luke:3:23|) he remained growing into manhood and becoming the carpenter of Nazareth (Mark:6:3|) in succession to Joseph (Matthew:13:55|) who is mentioned here for the last time. Who can tell the wistful days when Jesus waited at Nazareth for the Father to call him to his Messianic task? {Kept} (\dietrei\). Imperfect active. Ancient Greek word (\diatre\), but only here and strkjv@Acts:15:29| in the N.T. though in strkjv@Genesis:37:11|. She kept thoroughly (\dia\) all these recent sayings (or things, \rhmata\). In strkjv@2:19| \sunetrei\ is the word used of Mary after the shepherds left. These she kept pondering and comparing all the things. Surely she has a full heart now. Could she foresee how destiny would take Jesus out beyond her mother's reach?
rwp@Luke:3:3 @{All the region round about Jordan} (\psan perichron tou Iordanou\). The wilderness was John's abode (1:80|) so that he began preaching where he was. It was the plain (Genesis:13:10f.|) or valley of the Jordan, El Ghor, as far north as Succoth (2Chronicles:4:17|). Sometimes he was on the eastern bank of the Jordan (John:10:40|), though usually on the west side. His baptizing kept him near the river. {The baptism of repentance unto remission of sins} (\baptisma metanoias eis aphesin hamartin\). The same phrase as in strkjv@Mark:1:4|, which see for discussion of these important words. The word remission (\aphesis\) "occurs in Luke more frequently than in all the other New Testament writers combined" (Vincent). In medical writers it is used for the relaxing of disease.
rwp@Luke:3:22 @{Descended} (\katabnai\). Same construction as the preceding infinitive. {The Holy Ghost} (\to pneuma to hagion\). The Holy Spirit. strkjv@Mark:1:10| has merely the Spirit (\to pneuma\) while strkjv@Matthew:3:16| has the Spirit of God (\pneuma theou\). {In a bodily form} (\smatiki eidei\). Alone in Luke who has also "as a dove" (\hs peristeran\) like Matthew and Mark. This probably means that the Baptist saw the vision that looked like a dove. Nothing is gained by denying the fact or possibility of the vision that looked like a dove. God manifests his power as he will. The symbolism of the dove for the Holy Spirit is intelligible. We are not to understand that this was the beginning of the Incarnation of Christ as the Cerinthian Gnostics held. But this fresh influx of the Holy Spirit may have deepened the Messianic consciousness of Jesus and certainly revealed him to the Baptist as God's Son. {And a voice came out of heaven} (\kai phnn ex ouranou genesthai\). Same construction of infinitive with accusative of general reference. The voice of the Father to the Son is given here as in strkjv@Mark:1:11|, which see, and strkjv@Matthew:3:17| for discussion of the variation there. The Trinity here manifest themselves at the baptism of Jesus which constitutes the formal entrance of Jesus upon his Messianic ministry. He enters upon it with the Father's blessing and approval and with the power of the Holy Spirit upon him. The deity of Christ here appears in plain form in the Synoptic Gospels. The consciousness of Christ is as clear on this point here as in the Gospel of John where the Baptist describes him after his baptism as the Son of God (John:1:34|).
rwp@Luke:4:1 @{Full of the Holy Spirit} (\plrs pneumatos hagiou\). An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luke:3:21f.|). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke's account of the overshadowing of Mary by the Holy Spirit (1:35|). strkjv@Matthew:4:1| says that "Jesus was led of the Spirit" while strkjv@Mark:1:12| states that "the Spirit driveth him forth" which see for discussion. "Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father's will" (Plummer). {Was led by the Spirit} (\geto en toi pneumati\). Imperfect passive, continuously led. \En\ may be the instrumental use as often, for strkjv@Matthew:4:1| has here \hupo\ of direct agency. But Matthew has the aorist passive \anchth\ which may be ingressive as he has \eis tn ermon\ (into the wilderness) while Luke has \en ti ermi\ (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice. {During the forty days} (\hmers tesserakonta\). Accusative of duration of time, to be connected with "led" not with "tempted." He was led in the Spirit during these forty days (cf. strkjv@Deuteronomy:8:2|, forty years). The words are amphibolous also in strkjv@Mark:1:13|. strkjv@Matthew:4:2| seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so "representative of the struggle which continued throughout the whole period" (Plummer).
rwp@Luke:4:6 @{All this authority} (\tn exousian tautn hapasan\). strkjv@Matthew:4:9| has "all these things." Luke's report is more specific. {And the glory of them} (\kai tn doxan autn\). strkjv@Matthew:4:8| has this in the statement of what the devil did, not what he said. {For it hath been delivered unto me} (\hoti emoi paradedotai\). Perfect passive indicative. Satan here claims possession of world power and Jesus does not deny it. It may be due to man's sin and by God's permission. Jesus calls Satan the ruler of this world (John:12:31; strkjv@14:30; strkjv@16:11|). {To whomsoever I will} (\hoi an thel\). Present subjunctive with \an\ in an indefinite relative sentence. This audacious claim, if allowed, makes one wonder whether some of the world rulers are not, consciously or unconsciously, agents of the devil. In several American cities there has been proven a definite compact between the police and the underworld of crime. But the tone of Satan here is one of superiority to Jesus in world power. He offers him a share in it on one condition.
rwp@Luke:4:16 @{Where he had been brought up} (\hou n tethrammenos\). Past perfect passive periphrastic indicative, a state of completion in past time, from \treph\, a common Greek verb. This visit is before that recorded in strkjv@Mark:6:1-6; strkjv@Matthew:13:54-58| which was just before the third tour of Galilee. Here Jesus comes back after a year of public ministry elsewhere and with a wide reputation (Luke:4:15|). Luke may have in mind strkjv@2:51|, but for some time now Nazareth had not been his home and that fact may be implied by the past perfect tense. {As his custom was} (\kata to eithos auti\). Second perfect active neuter singular participle of an old \eth\ (Homer), to be accustomed. Literally according to what was customary to him (\auti\, dative case). This is one of the flashlights on the early life of Jesus. He had the habit of going to public worship in the synagogue as a boy, a habit that he kept up when a grown man. If the child does not form the habit of going to church, the man is almost certain not to have it. We have already had in Matthew and Mark frequent instances of the word synagogue which played such a large part in Jewish life after the restoration from Babylon. {Stood up} (\anest\). Second aorist active indicative and intransitive. Very common verb. It was the custom for the reader to stand except when the Book of Esther was read at the feast of Purim when he might sit. It is not here stated that Jesus had been in the habit of standing up to read here or elsewhere. It was his habit to go to the synagogue for worship. Since he entered upon his Messianic work his habit was to teach in the synagogues (Luke:4:15|). This was apparently the first time that he had done so in Nazareth. He may have been asked to read as Paul was in Antioch in Pisidia (Acts:13:15|). The ruler of the synagogue for that day may have invited Jesus to read and speak because of his now great reputation as a teacher. Jesus could have stood up voluntarily and appropriately because of his interest in his home town. {To read} (\anagnnai\). Second aorist active infinitive of \anaginsk\, to recognize again the written characters and so to read and then to read aloud. It appears first in Pindar in the sense of read and always so in the N.T. This public reading aloud with occasional comments may explain the parenthesis in strkjv@Matthew:24:15| (Let him that readeth understand).
rwp@Luke:4:17 @{Was delivered} (\epedoth\). First aorist passive indicative of \epididmi\, to give over to, a common verb. At the proper stage of the service "the attendant" or "minister" (\huprets\, under rower) or "beadle" took out a roll of the law from the ark, unwrapped it, and gave it to some one to read. On sabbath days some seven persons were asked to read small portions of the law. This was the first lesson or _Parashah_. This was followed by a reading from the prophets and a discourse, the second lesson or _Haphtarah_. This last is what Jesus did. {The book of the prophet Isaiah} (\biblion tou prophtou Esaiou\). Literally, "a roll of the prophet Isaiah." Apparently Isaiah was handed to Jesus without his asking for it. But certainly Jesus cared more for the prophets than for the ceremonial law. It was a congenial service that he was asked to perform. Jesus used Deuteronomy in his temptations and now Isaiah for this sermon. The Syriac Sinaitic manuscript has it that Jesus stood up after the attendant handed him the roll. {Opened} (\anoixas\). Really it was {unrolled} (\anaptuxas\) as Aleph D have it. But the more general term \anoixas\ (from \anoig\, common verb) is probably genuine. \Anaptuss\ does not occur in the N.T. outside of this passage if genuine. {Found the place} (\heuren ton topon\). Second aorist active indicative. He continued to unroll (rolling up the other side) till he found the passage desired. It may have been a fixed lesson for the day or it may have been his own choosing. At any rate it was a marvellously appropriate passage (Isaiah:61:1,2| with one clause omitted and some words from strkjv@Isaiah:58:6|). It is a free quotation from the Septuagint. {Where it was written} (\hou n gegrammenon\). Periphrastic pluperfect passive again as in strkjv@4:16|.
rwp@Luke:4:20 @{He closed the book} (\ptuxas to biblion\). Aorist active participle of \ptuss\. Rolled up the roll and gave it back to the attendant who had given it to him and who put it away again in its case. {Sat down} (\ekathisen\). Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke:5:3; strkjv@Matthew:5:1; strkjv@Mark:4:1; strkjv@Acts:16:13|). {Were fastened on him} (\san atenizontes auti\). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb \ateniz\ occurs in Aristotle and the Septuagint. It is from the adjective \atens\ and that from \tein\, to stretch, and copulative or intensive \a\, not \a\ privative. The word occurs in the N.T. here and in strkjv@22:56|, ten times in Acts, and in strkjv@2Corinthians:3:7,13|. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience.
rwp@Luke:4:25 @{Three years and six months} (\et tria kai mnas hex\). Accusative of duration of time without \epi\ (doubtful). The same period is given in strkjv@James:5:17|, the popular Jewish way of speaking. In strkjv@1Kings:18:1| the rain is said to have come in the third year. But the famine probably lasted still longer.
rwp@Luke:4:31 @{Came down} (\katlthen\). strkjv@Mark:1:21| has the historical present, {they go into} (\eisporeuontai\). Capernaum (Tell Hum) is now the headquarters of the Galilean ministry, since Nazareth has rejected Jesus. strkjv@Luke:4:31-37| is parallel with strkjv@Mark:1:21-28| which he manifestly uses. It is the first of Christ's miracles which they give. {Was teaching them} (\n didaskn autous\). Periphrastic imperfect. Mark has \edidasken\ first and then \en didaskn\. "Them" here means the people present in the synagogue on the sabbath, construction according to sense as in strkjv@Mark:1:22|.
rwp@Luke:4:38 @{He rose up} (\anastas\). Second aorist active participle of \anistmi\, a common verb. B. Weiss adds here "from the teacher's seat." Either from his seat or merely leaving the synagogue. This incident of the healing of Peter's mother-in-law is given in strkjv@Mark:1:29-34| and strkjv@Matthew:8:14-17|, which see for details. {Into the house of Simon} (\eis tn oikian Simnos\). "Peter's house" (Matthew:8:14|). "The house of Simon and Andrew" (Mark:1:29|). Paul's reference to Peter's wife (1Corinthians:9:5|) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus. {Simon's wife's mother} (\penthera tou Simnos\). The word \penthera\ for mother-in-law is old and well established in usage. Besides the parallel passages (Mark:1:30; strkjv@Matthew:8:14; strkjv@Luke:4:38|) it occurs in the N.T. only in strkjv@Luke:12:53|. The corresponding word \pentheros\, father-in-law, occurs in strkjv@John:18:13| alone in the N.T. {Was holden with a great fever} (\n sunechomen pureti megali\). Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew:4:24| passive with diseases here; strkjv@2Corinthians:5:14| active; strkjv@Phillipians:1:23| passive). In strkjv@Acts:28:8| the passive "with dysentery" is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with "fear," strkjv@Luke:8:37|, the active for holding the hands over the ears (Acts:7:57|) and for pressing one or holding together (Luke:8:45; strkjv@19:43; strkjv@22:63|), the direct middle for holding oneself to preaching (Acts:18:5|). It is followed here by the instrumental case. Hobart (_Medical Language of Luke_, p. 3) quotes Galen as dividing fevers into "great" (\megaloi\) and "small" (\smikroi\).
rwp@Luke:4:44 @{Was preaching} (\n krussn\). Periphrastic imperfect active, describing his first tour of Galilee in accord with the purpose just stated. One must fill in details, though strkjv@Mark:1:39| and strkjv@Matthew:8:23-25| tell of the mass of work done on this campaign.
rwp@Luke:5:1 @{Pressed upon him} (\epikeisthai\). Luke in this paragraph (5:1-11; strkjv@Mark:1:16-20; strkjv@Matthew:4:18-22|) does not follow the chronology of Mark as he usually does. It seems reasonably clear that the renewed call of the four fishermen came before the first tour of Galilee in strkjv@Luke:4:42-44|. It is here assumed that Luke is describing in his own way the incident given in Mark and Matthew above. Luke singles out Simon in a graphic way. This verb \epikeisthai\ is an old one and means to \lie upon\, rest upon as of a stone on the tomb (John:11:38|) or of fish on the burning coals (John:21:9|). Songs:it is used of a tempest (Acts:27:20|) and of the urgent demands for Christ's crucifixion (Luke:23:23|). Here it vividly pictures the eager crowds around Jesus. \En ti epikeisthai\ is a favourite idiom with Luke as we have already seen, \en\ with the articular infinitive in the locative case. {That} (\kai\). \Kai\ does not technically mean the declarative conjunction "that," but it is a fair rendering of the somewhat awkward idiom of Luke to a certain extent imitating the Hebrew use of _wav_. {Was standing} (\n hests\). Periphrastic second past perfect of \histmi\ which here is equal to a practical imperfect. {By the lake} (\para tn limnn\). The use of the accusative with \para\, alongside, after a verb of rest used to be called the pregnant use, came and was standing. But that is no longer necessary, for the accusative as the case of extension is the oldest of the cases and in later Greek regains many of the earlier uses of the other cases employed for more precise distinctions. See the same idiom in verse 2|. We need not here stress the notion of extension. "With characteristic accuracy Luke never calls it a sea, while the others never call it a lake" (Plummer).
rwp@Luke:5:5 @{Master} (\epistata\). Used only by Luke in the N.T. and always in addresses to Christ (8:24,45; strkjv@9:33,49; strkjv@17:13|). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ's authority. {We toiled} (\kopiasantes\). This verb is from \kopos\ (\work, toil\) and occurs from Aristophanes on. It used to be said that the notion of weariness in toil appears only in the LXX and the N.T. But Deissmann (_Light from the Ancient East_, pp. 312f.) cites examples from inscriptions on tombstones quite in harmony with the use in the N.T. Peter's protest calls attention also to the whole night of fruitless toil. {But at thy word} (\epi de ti rhmati sou\). On the base of \epi\. Acquiescence to show his obedience to Christ as "Master," but with no confidence whatsoever in the wisdom of this particular command. Besides, fishing in this lake was Peter's business and he really claimed superior knowledge on this occasion to that of Jesus.
rwp@Luke:5:9 @{For he was amazed} (\thambos gar perieschen\). Literally, {For a wonder held him round}. Aorist active indicative. It held Peter fast and all the rest.
rwp@Luke:5:10 @{Thou shalt catch men} (\esi zgrn\). Periphrastic future indicative, emphasizing the linear idea. The old verb \Zgre\ means to catch alive, not to kill. Songs:then Peter is to be a catcher of men, not of fish, and to catch them alive and for life, not dead and for death. The great Pentecost will one day prove that Christ's prophecy will come true. Much must happen before that great day. But Jesus foresees the possibilities in Simon and he joyfully undertakes the task of making a fisher of men out of this poor fisher of fish.
rwp@Luke:5:16 @{But he withdrew himself in the deserts and prayed} (\autos de n hupochrn en tais ermois kai proseuchomenos\). Periphrastic imperfects. Literally, "But he himself was with drawing in the desert places and praying." The more the crowds came as a result of the leper's story, the more Jesus turned away from them to the desert regions and prayed with the Father. It is a picture of Jesus drawn with vivid power. The wild enthusiasm of the crowds was running ahead of their comprehension of Christ and his mission and message. \Hupochre\ (perhaps with the notion of slipping away secretly, \hupo-\) is a very common Greek verb, but in the N.T. occurs in Luke alone. Elsewhere in the N.T. \anachre\ (to go back) appears.
rwp@Luke:5:17 @{That} (\kai\). Use of \kai\ = \hoti\ (that) like the Hebrew _wav_, though found in Greek also. {He} (\autos\). Luke sometimes has \autos\ in the nominative as unemphatic "he" as here, not "he himself." {Was teaching} (\n didaskn\). Periphrastic imperfect again like our English idiom. {Were sitting by} (\san kathmenoi\). Periphrastic imperfect again. There is no "by" in the Greek. {Doctors of the law} (\nomodidaskaloi\). A compound word formed after analogy of \hierodidaskalos\, but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and strkjv@Acts:5:34; strkjv@1Timothy:1:7|. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word "doctor" is Latin for "teacher." These "teachers of the law" are called elsewhere in the Gospels "scribes" (\grammateis\) as in Matthew and Mark (see on ¯Matthew:5:20; strkjv@23:34|) and strkjv@Luke:5:21; strkjv@19:47; strkjv@21:1; strkjv@22:2|. Luke also employs \nomikos\ (one skilled in the law, \nomos\) as in strkjv@10:25|. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see on ¯Matthew:3:7,20|. Luke will often speak of the Pharisees hereafter. Not all the "Pharisees" were "teachers of the law" so that both terms often occur together as in verse 21| where Luke has separate articles (\hoi grammateis kai hoi Pharisaioi\), distinguishing between them, though one article may occur as in strkjv@Matthew:5:20| or no article as here in verse 17|. Luke alone mentions the presence here of these Pharisees and doctors of the law "which were come" (\hoi san elluthotes\, periphrastic past perfect active, {had come}). {Out of every village of Galilee and Judea and Jerusalem} (\ek pass kms ts Galilaias kai Ioudaias kai Ierousalm\). Edersheim (_Jewish Social Life_) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use "every village." But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that strkjv@John:4:1-4| shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in strkjv@Matthew:23|. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life. {The power of the Lord was with him to heal} (\dunamis Kuriou n eis to isthai auton\). Songs:the best texts. It is neat Greek, but awkward English: "Then was the power of the Lord for the healing as to him (Jesus)." Here \Kuriou\ refers to Jehovah. {Dunamis} (dynamite) is one of the common words for "miracles" (\dunameis\). What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion.
rwp@Luke:5:18 @{That was palsied} (\hos n paralelumenos\). Periphrastic past perfect passive where strkjv@Mark:2:3; strkjv@Matthew:9:2| have \paralutikon\ (our paralytic). Luke's phrase is the technical medical term (Hippocrates, Galen, etc.) rather than Mark's vernacular word (Ramsay, _Luke the Physician_, pp. 57f.). {They sought} (\eztoun\). Conative imperfect.
rwp@Luke:6:9 @{I ask you} (\epert hums\). They had questions in their hearts about Jesus. He now asks in addition (\ep'\) an open question that brings the whole issue into the open. {A life} (\psuchn\). Songs:the Revised Version. The rabbis had a rule: _Periculum vitae pellit sabbatum_. But it had to be a Jew whose life was in