OT-HISTORY.filter - rwp priest:

rwp@2Timothy:3:6 @{That creep} (\hoi endunontes\). Old and common verb (also \endu\) either to put on (1Thessalonians:5:8|) or to enter (to slip in by insinuation, as here). See same idea in strkjv@Jude:1:4| (\pareisedusan\), strkjv@2Peter:2:1| (\pareisaxousin\), strkjv@Galatians:2:4| (\pareislthon\ and \pareisaktous\). These stealthy "creepers" are pictured also in strkjv@Titus:1:11|. {Take captive} (\aichmaltizontes\). "Taking captive." Present active participle of \aichmaltiz\, for which see strkjv@2Corinthians:10:5; strkjv@Romans:7:23|. {Silly women} (\gunaikaria\). Literally, "little women" (diminutive of \gun\), found in Diocles (comedian of 5 century B.C.) and in Epictetus. The word here is neuter (grammatical gender) plural. Used contemptuously here (only N.T. example). Ramsay suggests "society ladies." It is amazing how gullible some women are with religious charlatans who pose as exponents of "new thought." {Laden with sins} (\sesreumena hamartiais\). Perfect passive participle of \sreu\, old word from Aristotle down (from \sros\, a heap) to heap up. In N.T. only here and strkjv@Romans:12:20|. Associative instrumental case \hamartiais\. {Divers} (\poikilais\). Many coloured. See strkjv@Titus:3:3|. One has only to recall Schweinfurth, the false Messiah of forty odd years ago with his "heavenly harem" in Illinois and the recent infamous "House of David" in Michigan to understand how these Gnostic cults led women into licentiousness under the guise of religion or of liberty. The priestesses of Aphrodite and of Isis were illustrations ready to hand. \Agomena\ (present passive participle) means "continually led astray or from time to time."

rwp@Acts:1:19 @{Language} (\dialekti\). Not a dialect of the Greek, but a different language, the Aramaic. Songs:also in strkjv@2:6; strkjv@21:40|. \Dialektos\ is from \dialegomai\, to converse, to speak between two (\dia\). {Akeldama} (\Hakeldamach\). This Aramaic word Peter explains as "the field of blood." Two traditions are preserved: one in strkjv@Matthew:27:7| which explains that the priests purchased this potter's field with the money which Judas flung down as the price of the blood of Jesus. The other in Acts describes it as the field of blood because Judas poured out his blood there. Hackett and Knowling argue that both views can be true. "The ill-omened name could be used with a double emphasis" (Hackett).

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

rwp@Acts:4:5 @{Rulers and elders and scribes} (\tous archontas kai tous presbuterous kai tous grammateis\). The three classes composing the Sanhedrin (rulers=chief priests who were Sadducees, the scribes usually Pharisees, the elders not in either class: 24 priests, 24 elders, 22 scribes). {Were gathered together} (\sunachthnai\). First aorist passive infinitive of \sunag\ with accusative of general reference and the subject of \egeneto\.

rwp@Acts:4:6 @{Annas} (\Hannas\). One of the rulers or chief priests, ex-high priest (A.D. 7-14) and father-in-law of {Caiaphas} (\Kaiaphas\) who was actual high priest at that time, though the title clung to Annas as here (both so called in strkjv@Luke:3:2|), Caiaphas so by Roman law, Annas so in the opinion of the Jews. They with John and Alexander are the leaders among the Sadducees in pressing the case against Peter and John.

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

rwp@Acts:7:1 @{Are these things so?} (\ei tauta houts echei\). On this use of \ei\ in a direct question see on ¯1:6|. Literally "Do these things hold thus?" A formal question by the high priest like our "Do you plead guilty, or not guilty?" (Furneaux). The abrupt question of the high priest would serve to break the evident spell of the angelic look on Stephen's face. Two charges had been made against Stephen (1) speaking against the holy temple, (2) changing the customs which Moses had delivered. Stephen could not give a yes or no answer to these two charges. There was an element of truth in each of them and a large amount of error all mixed together. Songs:he undertakes to explain his real position by the historical method, that is to say, by a rapid survey of God's dealing with the people of Israel and the Gentiles. It is the same method adopted by Paul in Pisidian Antioch (Acts:13:16ff.|) after he had become the successor of Stephen in his interpretation of the universal mission of Christianity. If one is disposed to say that Luke made up this speech to suit Stephen's predicament, he has to explain how the style is less Lukan than the narrative portions of Acts with knowledge of Jewish traditions that a Greek would not be likely to know. Precisely how Luke obtained the data for the speech we do not know, but Saul heard it and Philip, one of the seven, almost certainly. Both could have given Luke help about it. It is even possible that some one took notes of this important address. We are to remember also that the speech was interrupted at the end and may not include all that Stephen meant to say. But enough is given to give us a good idea of how Stephen met the first charge "by showing that the worship of God is not confined to Jerusalem or the Jewish temple" (Page). Then he answers the second charge by proving that God had many dealings with their fathers before Moses came and that Moses foretold the coming of the Messiah who is now known to be Jesus. It is at this point (verse 51|) that Stephen becomes passionate and so powerful that the wolves in the Sanhedrin lose all self-control. It is a great and masterful exposition of the worldwide mission of the gospel of Christ in full harmony with the Great Commission of Christ. The apostles had been so busy answering the Sadducees concerning the Resurrection of Christ and maintaining their freedom to teach and preach that they had not pushed the world-wide propaganda of the gospel as Jesus had commanded after they had received the Promise of the Father. But Stephen had proclaimed the same message of Christ and was now facing the same fate. Peter's mind had been enlightened by the Holy Spirit so that he could rightly interpret Joel and David in the light of Pentecost. "Songs:Stephen read the history of the Old Testament with new eyes in the light of the life and death of Jesus" (Furneaux).

rwp@Acts:7:22 @{Was instructed} (\epaideuth\). First aorist passive indicative of \paideu\, to train a child (\pais\), the usual idea in ancient Greek as here. The notion of chastisement (Hebrews:12:6|) is also in the old Greek and especially in the LXX and the N.T. Here with instrumental case (\pasi sophii\) or the locative. The accusative would usually be retained after this verb. The priestly caste in Egypt was noted for their knowledge of science, astronomy, medicine, and mathematics. This reputation was proverbial (1Kings:4:30|). Modern discoveries have thrown much light on the ancient civilization of Egypt. Moses, like Paul, was a man of the schools. {Mighty in his words and works} (\dunatos en logois kai ergois autou\). The same phrase used of Jesus in strkjv@Luke:24:19|. The adjective \dunatos\ is employed of Apollos as an interpreter of the Scriptures (Acts:18:24|). Moses did not have the rhetorical skill or eloquence of Aaron (Exodus:4:10|), but his words like his deeds carried weight and power.

rwp@Acts:7:33 @{Holy ground} (\g hagia\). The priests were barefooted when they ministered in the temple. Moslems enter their mosques barefooted today. Cf. strkjv@Joshua:5:15|. {Sandal} (\hupodma\, bound under) is here "a distributive singular" (Hackett). Even the ground near the bush was "holy," a fine example for Stephen's argument.

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

rwp@Acts:13:2 @{As they ministered to the Lord} (\leitourgountn autn toi kurii\). Genitive absolute of \leitourge\, old verb, used of the Attic orators who served the state at their own cost \les\ or \laos\, people, and \ergon\, work or service). Common in the LXX of the priests who served in the tabernacle (Exodus:28:31,39|) like \leitourgia\ (Luke:1:23|) which see. Songs:in strkjv@Hebrews:10:11|. In strkjv@Romans:15:27| of aiding others in poverty. Here of worship (prayer, exhortation, fasting). The word liturgy grows out of this use. {And fasted} (\kai nsteuontn\). Genitive absolute also. Christian Jews were keeping up the Jewish fast (Luke:18:12|). Note fasting also in the choice of elders for the Mission Churches (Acts:14:23|). Fasting was not obligatory on the Christians, but they were facing a great emergency in giving the gospel to the Gentile world. {Separate me} (\aphorisate d moi\). First aorist active imperative of \aphoriz\, old verb to mark off boundaries or horizon, used by Paul of his call (Romans:1:1; strkjv@Galatians:1:15|). The Greek has \d\, a shortened form of \d\ and like Latin _jam_ and German _doch_, now therefore. It ought to be preserved in the translation. Cf. strkjv@Luke:2:15; strkjv@Acts:15:36; strkjv@1Corinthians:6:20|. \Moi\ is the ethical dative. As in verse 1| Barnabas is named before Saul. Both had been called to ministry long ago, but now this call is to the special campaign among the Gentiles. Both had been active and useful in such work. {Whereunto} (\ho\). Here \eis\ has to be repeated from \eis to ergon\ just before, "for which" as Jesus sent the twelve and the seventy in pairs, so here. Paul nearly always had one or more companions.

rwp@Acts:14:14 @{Having heard} (\akousantes\). Such elaborate preparation "with the multitudes" (\sun tois ochlois\) spread rumours and some who spoke Greek told Paul and Barnabas. It is possible that the priest of Jupiter may have sent a formal request that the visiting "gods" might come out to the statue by the temple gates to make it a grand occasion. They rent their garments (\diarrxantes\). First aorist active participle from \diarrgnumi\, old verb to rend in two. Like the high priest in strkjv@Matthew:26:65| as if an act of sacrilege was about to be committed. It was strange conduct for the supposed gods! {Sprang forth} (\exepdsan\). First aorist (ingressive) active indicative of \ekpda\ (note \ek\), old verb, here only in the N.T. It was all a sign of grief and horror with loud outcries (\krazontes\).

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

rwp@Hebrews:6:20 @{As a forerunner} (\prodromos\). Old word used for a spy, a scout, only here in N.T. Jesus has shown us the way, has gone on ahead, and is the surety (\egguos\, strkjv@Hebrews:7:22|) and guarantor of our own entrance later. In point of fact, our anchor of hope with its two chains of God's promise and oath has laid hold of Jesus within the veil. It will hold fast. All we need to do is to be true to him as he is to us. {A high priest for ever} (\archiereus eis ton aina\). There he functions as our great high priest, better than Aaron for he is "after the order of Melchizedek," the point that now calls for elucidation (5:10f.|).

rwp@Hebrews:7:1 @{This Melchizedek} (\houtos ho Melchisedek\). The one already mentioned several times with whose priesthood that of Christ is compared and which is older and of a higher type than that of Aaron. See strkjv@Genesis:14:18-20; strkjv@Psalms:110| for the only account of Melchizedek in the Old Testament. It is a daring thing to put Melchizedek above Aaron, but the author does it. Moffatt calls verses 1-3| "a little sermon" on strkjv@6:20|. It is "for ever" (\eis ton aina\) that he explains. Melchizedek is the only one in his line and stands alone in the record in Genesis. The interpretation is rabbinical in method, but well adapted to Jewish readers. The description is taken verbatim from Genesis except that "who met" (\ho sunantsas\) is here applied to Melchizedek from strkjv@Genesis:14:17| instead of to the King of Sodom. They both met Abraham as a matter of fact. For this verb (first aorist active participle of \sunanta\) see strkjv@Luke:9:37|. {Slaughter} (\kops\). Old word for cutting (\kopt\, to cut), here only in N.T. These kings were Amraphel, Arioch, Chedorlaomer, Tidal. Amraphel is usually taken to be Khammurabi. {Priest of God Most High} (\hiereus tou theou tou hupsistou\). He is called "priest" and note \tou hupsistou\ applied to God as the Canaanites, Phoenicians, Hebrews did. It is used also of Zeus and the Maccabean priest-kings. The demons apply it to God (Mark:5:7; strkjv@Luke:8:28|).

rwp@Hebrews:7:2 @{A tenth} (\dekatn\). It was common to offer a tenth of the spoils to the gods. Songs:Abraham recognized Melchizedek as a priest of God. {Divided} (\emerisen\). First aorist active of \meriz\, from \meros\ (portion), to separate into parts. From this point till near the end of verse 3| (the Son of God) is a long parenthesis with \houtos\ of verse 1| as the subject of \menei\ (abideth) as the Revised Version punctuates it. Philo had made popular the kind of exegesis used here. The author gives in Greek the meaning of the Hebrew words Melchizedek (King of righteousness, cf. strkjv@1:8|) and Salem (peace).

rwp@Hebrews:7:3 @{Without father, without mother, without genealogy} (\apatr, amtr, agenealogtos\). Alliteration like strkjv@Romans:1:30|, the first two old words, the third coined by the author (found nowhere else) and meaning simply "devoid of any genealogy." The argument is that from silence, made much of by Philo, but not to be pressed. The record in Genesis tells nothing of any genealogy. Melchizedek stands alone. He is not to be understood as a miraculous being without birth or death. Melchizedek has been made more mysterious than he is by reading into this interpretation what is not there. {Made like} (\aphmoimenos\). Perfect passive participle of \aphomoio\, old verb, to produce a facsimile or copy, only here in N.T. The likeness is in the picture drawn in Genesis, not in the man himself. Such artificial interpretation does not amount to proof, but only serves as a parallel or illustration. {Unto the Son of God} (\ti huii tou theou\). Associative instrumental case of \huios\. {Abideth a priest} (\menei hiereus\). According to the record in Genesis, the only one in his line just as Jesus stands alone, but with the difference that Jesus continues priest in fact in heaven. {Continually} (\eis to dinekes\). Old phrase (for the continuity) like \eis ton aina\, in N.T. only in Hebrews (7:3; strkjv@10:1,14,21|).

rwp@Hebrews:7:5 @{The priest's office} (\tn hierateian\). LXX and _Koin_ word from \hiereus\, in N.T. only here and strkjv@Luke:1:9|. {To take tithes} (\apodekatoin\). Present active infinitive (in \-oin\, not \-oun\, as the best MSS. give it) of \apodekato\ a LXX word (\apo, dekato\), to take a tenth from (\apo\). {Brethren} (\adelphous\). Accusative case in apposition with \laon\ (people) unaffected by the explanatory phrase \tout' estin\ (that is). {Though come out} (\kaiper exelluthotas\). Concessive participle (cf. strkjv@5:8|) with \kaiper\ (perfect active of \exerchomai\).

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

rwp@Hebrews:7:12 @{The priesthood being changed} (\metatithemens ts hierosuns\). Genitive absolute with present passive participle of \metatithmi\, old word to transfer (Galatians:1:6|). {A change} (\metathesis\). Old substantive from \metatithmi\. In N.T. only in Heb. (7:12; strkjv@11:5; strkjv@12:27|). God's choice of another kind of priesthood for his Son, left the Levitical line off to one side, forever discounted, passed by "the order of Aaron" (\tn taxin Aarn\).

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:7:16 @{Carnal} (\sarkins\). "Fleshen" as in strkjv@1Corinthians:3:1|, not \sarkiks\ (fleshlike, strkjv@1Corinthians:3:3|). The Levitical priests became so merely by birth. {Of an endless life} (\zs akatalutou\). Late compound (alpha privative and verbal adjective from \katalu\, to dissolve, as in strkjv@2Corinthians:4:1|), indissoluble. Jesus as priest lives on forever. He is Life.

rwp@Hebrews:7:24 @{Because he abideth} (\dia to menein auton\). Same idiom as in verse 23|, "because of the abiding as to him" (accusative of general reference, \auton\). {Unchangeable} (\aparabaton\). Predicate adjective in the accusative (feminine of compound adjective like masculine), late double compound verbal adjective in Plutarch and papyri, from alpha privative and \parabain\, valid or inviolate. The same idea in verse 3|. God placed Christ in this priesthood and no one else can step into it. See verse 11| for \hiersun\.

rwp@Hebrews:7:25 @{Wherefore} (\hothen\). Since he alone holds this priesthood. {To the uttermost} (\eis to panteles\). Old idiom, in N.T. only here and strkjv@Luke:13:10|. Vulgate renders it _in perpetuum_ (temporal idea) or like \pantote\. This is possible, but the common meaning is completely, utterly. {Draw near} (\proserchomenous\). Present middle participle of \proserchomai\, the verb used in strkjv@4:16| which see. {To make intercession} (\eis to entugchanein\). Purpose clause with \eis\ and the articular present active infinitive of \entugchan\ for which verb see strkjv@Romans:8:34|. "His intercession has red blood in it, unlike Philo's conception" (Moffatt).

rwp@Hebrews:7:26 @{Became us} (\hmin eprepen\). Imperfect active indicative of \prep\ as in strkjv@2:10|, only there it was applied to God while here to us. "Such" (\toioutos\) refers to the Melchizedek character of Jesus as high priest and in particular to his power to help and save (2:17f.|) as just explained in strkjv@7:24f.| Moffatt notes that "it is generally misleading to parse a rhapsody" but the adjectives that follow picture in outline the qualities of the high priest needed by us. {Holy} (\hosios\). Saintly, pious, as already noted. Cf. strkjv@Acts:2:24; strkjv@13:35|. {Guileless} (\akakos\). Without malice, innocent. In N.T. only here and strkjv@Romans:16:18|. {Undefiled} (\amiantos\). Untainted, stainless. In the papyri. Not merely ritual purity (Leviticus:21:10-15|), but real ethical cleanness. {Separated from sinners} (\kechrismenos apo tn hamartln\). Perfect passive participle. Probably referring to Christ's exaltation (9:28|). {Made higher than the heavens} (\hupsloteros tn ourann genomenos\). "Having become higher than the heavens." Ablative case (\ourann\) after the comparative adjective (\hupsloteros\).

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:8:3 @{Is appointed} (\kathistatai\). As in strkjv@5:1|. {To offer} (\eis to prospherein\). Articular infinitive accusative case with \eis\ as is common while \hina prospheri\ (\hina\ with present active subjunctive) for purpose in strkjv@5:1|, with \dra te kai thusias\ as there. {It is necessary} (\anagkaion\). A moral and logical necessity (from \anagk\ necessity) as seen in strkjv@Acts:13:46; strkjv@Phillipians:1:24|. {This high priest also} (\kai touton\). "This one also," no word for high priest, accusative of general reference with the infinitive \echein\ (have). {Somewhat to offer} (\ti h prosenegki\). Second aorist active subjunctive of \prospher\ (verse 3|). Vulgate _aliquid quod offerat_. The use of the subjunctive in this relative clause is probably volitive as in strkjv@Acts:21:16; strkjv@Hebrews:12:28| (possibly here merely futuristic), but note \ho prospherei\ (present indicative) in strkjv@9:7|. See Robertson, _Grammar_, p. 955.

rwp@Hebrews:8:4 @{On earth} (\epi gs\). As opposed to \en tois ouranois\ (verse 1|). Condition of second class, determined as unfulfilled. {He would not be a priest at all} (\oud' an n hiereus\). "Not even would he be a priest." Conclusion of second class condition with \an\ and imperfect indicative (\n\). {Seeing there are those} (\ontn tn\). Genitive absolute with \ontn\ (from \eimi\) and the articular present active participle of \prospher\ (verse 3|). Jesus was not of the tribe of Levi and so could not serve here.

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:9:8 @{The Holy Ghost this signifying} (\touto dlountos tou pneumatos tou hagiou\). Genitive absolute with present active participle of \dlo\, to make plain. Used as in strkjv@12:27|. {The way into the Holy place} (\tn tn hagin hodon\). Here as in verses 12,25| \tn hagin\ is used for the very Presence of God as in strkjv@8:2| and is in the objective genitive. \Hodon\ is the accusative of general reference with the infinitive. {Hath not yet been made manifest} (\mp pephanersthai\). Perfect passive infinitive of \phanero\, to make plain (\phaneros\) in indirect discourse after \dlountos\ with negative \mp\. {While as the first tabernacle is yet standing} (\eti ts prts skns echouss stasin\). Another genitive absolute with present active participle of \ech\ (having standing \stasin\), "the first tabernacle still having a place." The veil at the entrance kept the people out of the first tent as the second veil (verse 3|) kept the priests out of the Holy of Holies (the very Presence of God).

rwp@Hebrews:9:11 @{Having come} (\paragenomenos\). Second aorist middle participle of \paraginomai\. This is the great historic event that is the crux of history. "Christ came on the scene, and all was changed" (Moffatt). {Of the good things to come} (\tn mellontn agathn\). But B D read \genomenn\ (that are come). It is a nice question which is the true text. Both aspects are true, for Christ is High Priest of good things that have already come as well as of the glorious future of hope. Westcott prefers \genomenn\, Moffatt \mellontn\. {Through the greater and more perfect tabernacle} (\dia ts meizonos kai teleioteras skns\). Probably the instrumental use of \dia\ (2Corinthians:2:4; strkjv@Romans:2:27; strkjv@14:20|) as accompaniment, not the local idea (4:14; strkjv@10:20|). Christ as High Priest employed in his work the heavenly tabernacle (8:2|) after which the earthly was patterned (9:24|). {Not made with hands} (\ou cheiropoitou\). Old compound verbal for which see strkjv@Mark:14:58; strkjv@Acts:7:48; strkjv@17:24|. Cf. strkjv@Hebrews:8:2|. Here in the predicate position. {Not of this creation} (\ou tauts ts ktises\). Explanation of \ou chieropoitou\. For \ktisis\ see strkjv@2Corinthians:5:17; strkjv@Romans:8:19|. For the idea see strkjv@2Corinthians:4:18; strkjv@Hebrews:8:2|. This greater and more perfect tabernacle is heaven itself (9:24|).

rwp@Hebrews:9:12 @{Through his own blood} (\dia tou idiou haimatos\). This is the great distinction between Christ as High Priest and all other high priests. They offer blood (verse 7|), but he offered his own blood. He is both victim and High Priest. See the same phrase in strkjv@13:12; strkjv@Acts:20:28|. {Once for all} (\ephapax\). In contrast to the repeated (annual) entrances of the Levitical high priests (9:7|). {Into the holy place} (\eis ta hagia\). Here, as in verses 8,24| heaven itself. {Having obtained} (\heuramenos\). First aorist middle (indirect) participle of \heurisk\, simultaneous action with \eislthen\, and by or of himself "as the issue of personal labour directed to this end" (Westcott). The value of Christ's offering consists in the fact that he is the Son of God as well as the Son of man, that he is sinless and so a perfect sacrifice with no need of an offering for himself, and that it is voluntary on his part (John:10:17|). \Lutrsis\ (from \lutro\) is a late word for the act of ransoming (cf. \lutron\, ransom), in O.T. only here and strkjv@Luke:1:68; strkjv@2:38|. But \apolutrsis\ elsewhere (as in strkjv@Luke:21:28; strkjv@Romans:3:24; strkjv@Hebrews:9:15; strkjv@11:35|). For "eternal" (\ainian\, here feminine form) see strkjv@6:2|. The author now turns to discuss the better sacrifice (9:13-10:18|) already introduced.

rwp@Hebrews:9:23 @{The copies} (\ta hupodeigmata\). See strkjv@8:5| for this word, the earthly (8:4; strkjv@9:1|) tabernacle. {With these} (\toutois\). Instrumental case of \houtos\, like the rites above described (verse 19|), perhaps with some disparagement. {Themselves} (\auta\). The heavenly realities (8:2,5; strkjv@9:11f.|). {With better sacrifices} (\kreittosin thusiais\). Instrumental case again. Point of this section (9:13-10:18|). {Than these} (\para tautas\). Use of \para\ and the accusative case after a comparative as in strkjv@1:4,9|. To us it seems a bit strained to speak of the ritual cleansing or dedication of heaven itself by the appearance of Christ as Priest-Victim. But the whole picture is highly mystical.

rwp@Hebrews:9:24 @{Made with hands} (\cheiropoita\). See verse 11| for this word. {Like in pattern to the true} (\antitupa tn althinn\). Late compound word, only twice in N.T. (here, strkjv@1Peter:3:21|). Polybius uses \antitupos\ for infantry "opposite" to the cavalry. In modern Greek it means a copy of a book. Here it is the "counterpart of reality" (Moffatt). Moses was shown a \tupos\ (model) of the heavenly realities and he made an \antitupon\ on that model, "answering to the type" (Dods) or model. In strkjv@1Peter:3:21| \antitupos\ has the converse sense, "the reality of baptism which corresponds to or is the antitype of the deluge" (Dods). {Now to appear} (\nun emphanisthnai\). Purpose clause by the first aorist passive infinitive of \emphaniz\ (Matthew:27:53; strkjv@John:14:21f.|). For the phrase see strkjv@Psalms:42:3|. For this work of Christ as our High Priest and Paraclete in heaven see strkjv@Hebrews:7:25; strkjv@Romans:8:34; strkjv@1John:2:1f|.

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:10:12 @{When he had offered} (\prosenegkas\). Second aorist active participle (with first aorist ending \-as\ in place of \-on\) of \prospher\, single act in contrast to present participle \prosphern\ above. {One sacrifice} (\mian thusian\). This the main point. The one sacrifice does the work that the many failed to do. One wonders how priests who claim that the "mass" is the sacrifice of Christ's body repeated explain this verse. {For ever} (\eis to dinekes\). Can be construed either with \mian thusian\ or with \ekathisen\ (sat down). See strkjv@1:3| for \ekathisen\.

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:10:21 @{A great priest} (\hierea megan\). As has been shown in strkjv@4:14-7:28|. {Over the house of God} (\epi ton oikon tou theou\). As God's Son (3:5f.|).

rwp@Hebrews:13:15 @{Through him} (\di' autou\). That is Jesus. He is our Priest and Sacrifice, the only efficient and sufficient one. {Let us offer up} (\anaphermen\). Present active volitive subjunctive of \anapher\, "let us keep on offering up." Jesus is living and let us go to him. {A sacrifice of praise} (\thusian aineses\). This phrase occurs in strkjv@Leviticus:7:12; strkjv@Psalms:54:8|. The word \ainesis\ (from \aine\, to praise), common in LXX, is only here in N.T. {The fruit of lips} (\karpon cheilen\). In apposition (\tout 'estin\) and explanation of \thusian aineses\. Cf. strkjv@Hosea:14:3; strkjv@Isaiah:57:19|. {Which made confession to his name} (\homologountn ti onomati autou\). This use of \homologe\ with the dative in the sense of praise like \exomologe\ is unique, though the papyri furnish examples in the sense of gratitude (Moulton and Milligan, _Vocabulary_).

rwp@James:4:8 @{Draw nigh to God} (\eggisate ti thei\). First aorist active imperative of \eggiz\, late verb from \eggus\ (near) as in strkjv@Matthew:3:2|. With dative case again of personal relation. The priests in the sanctuary drew nigh to God (Exodus:19:22|), as we should now. {Cleanse your hands} (\katharisate cheiras\). First aorist active imperative of \kathariz\, to cleanse, from dirt in a ritual sense (Exodus:30:19-21; strkjv@Mark:7:3,19|). Here it is figurative, as in strkjv@Hosea:1:16; strkjv@Psalms:24:4|. If we always had clean (from sin) hands and hearts? {Ye sinners} (\hamartloi\). A sharp term to strike the conscience, "a reproach meant to startle and sting" (Ropes). {Purify your hearts} (\hagnisate kardias\). First aorist active imperative of \hagniz\, old verb from \hagnos\ (James:3:17|), ceremonially (Acts:21:24,26|), but here morally as in strkjv@1Peter:1:22; strkjv@1John:3:3|. Anarthrous use of \kardias\ as of \cheiras\ (wash hands, purify hearts). {Ye double-minded} (\dipsuchoi\). As in strkjv@1:8|.

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

rwp@John:7:37 @{Now on the last day} (\en de ti eschati hmeri\). The eighth day which was "an holy convocation," kept as a Sabbath (Leviticus:33:36|), apparently observed as a memorial of the entrance into Canaan, hence "the great day of the feast" (\ti megali ts heorts\). {Stood and cried} (\histkei kai ekrasen\). Past perfect active of \histmi\ used as imperfect and intransitive and first aorist active of \kraz\. Picture Jesus standing (linear) and suddenly crying out (punctiliar). {If any man thirst} (\ean tis dipsi\). Third class condition with \ean\ and present active subjunctive of \dipsa\, "if any one is thirsty." On each of the seven preceding days water was drawn in a golden pitcher from the pool of Siloam and carried in procession to the temple and offered by the priests as the singers chanted strkjv@Isaiah:12:3|: "With joy shall ye draw water out of the wells of salvation." "It is uncertain whether the libations were made upon the eighth day. If they were not made, the significant cessation of the striking rite on this one day of the feast would give a still more fitting occasion for the words" (Westcott).

rwp@John:7:42 @{The scripture} (\h graph\). The reference is to strkjv@Micah:5:2|, the very passage quoted by the chief priests and scribes in response to Herod's inquiry (Matthew:2:6|). This ignorance of the fact that Jesus was actually born in Bethlehem belongs to the Jews, not to John the author of the Gospel.

rwp@John:8:5 @{Commanded} (\eneteilato\). First aorist middle indicative of \entell\, old verb to enjoin (Matthew:4:6|). {To stone such} (\tas toiautas lithazein\). Present active infinitive of \lithaz\ (from \lithos\), from Aristotle on. Stoning was specified for the case of a betrothed woman guilty of adultery (Deuteronomy:22:23f.|) and for a priest's daughter if guilty. In other cases just death was commanded (Leviticus:20:10; strkjv@Deuteronomy:22:22|). The Talmud prescribes strangulation. This case may have strictly come within the regulation as a betrothed virgin. {What then sayest thou of her?} (\su oun ti legeis;\). "Thou then, what dost thou say?" This was the whole point, to catch Jesus, not to punish the woman.

rwp@John:12:10 @{The chief priests took counsel} (\ebouleusanto hoi archiereis\). First aorist middle indicative of \bouleu\, old verb, seen already in strkjv@11:53| which see. The whole Sanhedrin (7:32|) had decided to put Jesus to death and had asked for information concerning him (11:57|) that might lead to his arrest, but the Sadducees were specially active now to accomplish the death of Lazarus also (\hina\ with first aorist active subjunctive of \apoktein\ as in strkjv@11:53|). Perhaps they argued that, if they should kill both Jesus and Lazarus, then Lazarus would remain dead. The raising of Lazarus has brought matters to a crisis. Incidentally, it may be observed that here we may see the reason why the Synoptics do not tell the story of the raising of Lazarus, if he was still living (cf. the case of Malchus's name in strkjv@John:18:10|).

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:18:12 @{The chief captain} (\ho chiliarchos\). They actually had the Roman commander of the cohort along (cf. strkjv@Acts:21:31|), not mentioned before. {Seized} (\sunelabon\). Second aorist active of \sullamban\, old verb to grasp together, to arrest (technical word) in the Synoptics in this context (Mark:14:48; strkjv@Matthew:26:55|), here alone in John. {Bound} (\edsan\). First aorist active indicative of \de\, to bind. As a matter of course, with the hands behind his back, but with no warrant in law and with no charge against him. {To Annas first} (\pros Annan prton\). Ex-high priest and father-in-law (\pentheros\, old word, only here in N.T.) of Caiaphas the actual high priest. Then Jesus was subjected to a preliminary and superfluous inquiry by Annas (given only by John) while the Sanhedrin were gathering before Caiaphas. Bernard curiously thinks that the night trial actually took place here before Annas and only the early morning ratification was before Caiaphas. Songs:he calmly says that "Matthew inserts the name _Caiaphas_ at this point (the night trial) in which he seems to have been mistaken." But why "mistaken"? {That year} (\tou eniautou ekeinou\). Genitive of time.

rwp@John:18:15 @{Followed} (\kolouthei\). Imperfect active of \akolouthe\, "was following," picturesque and vivid tense, with associative instrumental case \ti Isou\. {Another disciple} (\allos mathts\). Correct text without article \ho\ (genuine in verse 16|). Peter's companion was the Beloved Disciple, the author of the book (John:21:24|). {Was known unto the high priest} (\n gnstos ti archierei\). Verbal adjective from \ginsk\, to know (Acts:1:19|) with dative case. How well known the word does not say, not necessarily a personal friend, well enough known for the portress to admit John. "The account of what happened to Peter might well seem to be told from the point of view of the servants' hall" (Sanday, _Criticism of the Fourth Gospel_, p. 101). {Entered in with Jesus} (\suneislthen ti Isou\). Second aorist active indicative of the double compound \suneiserchomai\, old verb, in N.T. here and strkjv@6:22|. With associative instrumental case. {Into the court} (\eis tn auln\). It is not clear that this word ever means the palace itself instead of the courtyard (uncovered enclosure) as always in the papyri (very common). Clearly courtyard in strkjv@Mark:14:66| (Matthew:26:69; strkjv@Luke:22:55|). Apparently Annas had rooms in the official residence of Caiaphas.

rwp@John:18:16 @{Was standing} (\histkei\). Same form in verse 5| which see. Songs:also \histkeisan\ in 18|. Picture of Peter standing outside by the door. {Unto the high priest} (\tou archieres\). Objective genitive here, but dative in verse 15|. {Unto her that kept the door} (\ti thurri\). Old word (\thura\, door, \ra\, care), masculine in strkjv@10:3|, feminine here, door-keeper (male or female).

rwp@John:18:40 @{Cried out} (\ekraugasan\). First aorist active of \kraugaz\, old and rare verb from \kraug\, outcry (Matthew:25:6|), as in strkjv@Matthew:12:19|. {Not this man} (\m touton\). Contemptuous use of \houtos\. The priests put the crowd up to this choice (Mark:15:11|) and Pilate offered the alternative (Matthew:27:17|, one MS. actually gives Jesus as the name of Barabbas also). The name \Barabbas\ in Aramaic simply means son of a father. {A robber} (\lists\). Old word from \lizomai\, to plunder, and so a brigand and possibly the leader of the band to which the two robbers belonged who were crucified with Jesus. Luke terms him an insurgent and murderer (Luke:23:19,25|). They chose Barabbas in preference to Jesus and apparently Jesus died on the very cross planned for Barabbas.

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

rwp@John:19:15 @{Away with him, away with him} (\ron, ron\). First aorist active imperative of \air\. See \aire\ in strkjv@Luke:23:18|. This thing has gotten on the nerves of the crowd. Note the repetition. In a second-century papyrus letter (Moulton and Milligan's _Vocabulary_) a nervous mother cries "He upsets me; away with him" (\arron auton\). Pilate weakly repeats his sarcasm: "{Your king shall I crucify?} (\Ton basilea humn staurs;\). {But Caesar} (\ei m kaisara\). The chief priests (\hoi archiereis\) were Sadducees, who had no Messianic hope like that of the Pharisees. Songs:to carry their point against Jesus they renounce the principle of the theocracy that God was their King (1Samuel:12:12|).

rwp@John:19:21 @{But that he said} (\all' hoti ekeinos eipen\). The chief priests were uneasy for fear that the joke in the mock title was on them instead of on Jesus. They were right in their fear.

rwp@John:19:22 @{What I have written I have written} (\ho gegrapha gegrapha\). With emphasis on the permanence of the accusation on the board. Pilate has a sudden spirit of stubbornness in this detail to the surprise of the chief priests. Technically he was correct, for he had condemned Jesus on this charge made by the chief priests.

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

rwp@Luke:3:1 @{Now in the fifteenth year} (\en etei de pentekaidekati\). Tiberius Caesar was ruler in the provinces two years before Augustus Caesar died. Luke makes a six-fold attempt here to indicate the time when John the Baptist began his ministry. John revived the function of the prophet (\Ecce Homo\, p. 2|) and it was a momentous event after centuries of prophetic silence. Luke begins with the Roman Emperor, then mentions Pontius Pilate Procurator of Judea, Herod Antipas Tetrarch of Galilee (and Perea), Philip, Tetrarch of Iturea and Trachonitis, Lysanias, Tetrarch of Abilene (all with the genitive absolute construction) and concludes with the high-priesthood of Annas and Caiaphas (son-in-law and successor of Annas). The ancients did not have our modern system of chronology, the names of rulers as here being the common way. Objection has been made to the mention of Lysanias here because Josephus (_Ant_. XXVII. I) tells of a Lysanias who was King of Abila up to B.C. 36 as the one referred to by Luke with the wrong date. But an inscription has been found on the site of Abilene with mention of "Lysanias the tetrarch" and at the time to which Luke refers (see my _Luke the Historian in the Light of Research_, pp. 167f.). Songs:Luke is vindicated again by the rocks.

rwp@Luke:4:19 @{The acceptable year of the Lord} (\eniauton Kuriou dekton\). He does not mean that his ministry is to be only one year in length as Clement of Alexandria and Origen argued. That is to turn figures into fact. The Messianic age has come, Jesus means to say. On the first day of the year of Jubilee the priests with sound of trumpet proclaimed the blessings of that year (Leviticus:25:8-17|). This great passage justly pictures Christ's conception of his mission and message.

rwp@Luke:5:14 @{To tell no man} (\mdeni eipein\). This is an indirect command after the verb "charged" (\parggeilen\). But Luke changes (_constructio variata_) to the direct quotation, a common idiom in Greek and often in Luke (Acts:1:4f.|). Here in the direct form he follows strkjv@Mark:1:43; strkjv@Matthew:8:4|. See discussion there about the direction to go to the priest to receive a certificate showing his cleansing, like our release from quarantine (Leviticus:13:39; strkjv@14:2-32|). {For a testimony unto them} (\eis marturion autois\). The use of \autois\ (them) here is "according to sense," as we say, for it has no antecedent in the context, just to people in general. But this identical phrase with absence of direct reference occurs in Mark and Matthew, pretty good proof of the use of one by the other. Both strkjv@Matthew:8:4; strkjv@Luke:5:14| follow strkjv@Mark:1:44|.

rwp@Luke:6:4 @{Did take} (\labn\). Second aorist active participle of \lamban\. Not in Mark and Matthew. See strkjv@Matthew:12:1-8; strkjv@Mark:2:23-28| for discussion of details about the shewbread and the five arguments in defence of his conduct on the sabbath (example of David, work of the priests on the sabbath, prophecy of strkjv@Hosea:6:6|, purpose of the sabbath for man, the Son of Man lord of the sabbath). It was an overwhelming and crushing reply to these pettifogging ceremonialists to which they could not reply, but which increased their anger. Codex D transfers verse 5| to after verse 10| and puts here the following: "On the same day beholding one working on the sabbath he said to him: Man, if you know what you are doing, happy are you; but if you do not know, cursed are you and a transgressor of the law."

rwp@Matthew:10:10 @{No wallet} (\m pran\). Better than "scrip." It can be either a travelling or bread bag. Deissmann (_Light from the Ancient East_, pp. 108f.) shows that it can mean the beggar's collecting bag as in an inscription on a monument at Kefr Hanar in Syria: "While Christianity was still young the beggar priest was making his rounds in the land of Syria on behalf of the national goddess." Deissmann also quotes a pun in the _Didaskalia=Const. Apost_. 3, 6 about some itinerant widows who said that they were not so much \chrai\ (spouseless) as \prai\ (pouchless). He cites also Shakespeare, _Troilus and Cressida_ III. iii. 145: "Time hath, my lord, a wallet at his back, wherein he puts alms for oblivion." {For the labourer is worthy of his food} (\axios gar ho ergats ts trophs autou\). The sermon is worth the dinner, in other words. Luke in the charge to the seventy (Luke:10:7|) has the same words with \misthou\ (reward) instead of \trophs\ (food). In strkjv@1Timothy:5:18| Paul quotes Luke's form as scripture (\h graph\) or as a well-known saying if confined to the first quotation. The word for workman here (\ergats\) is that used by Jesus in the prayer for labourers (Matthew:9:38|). The well-known _Didach_ or _Teaching of the Twelve_ (xiii) shows that in the second century there was still a felt need for care on the subject of receiving pay for preaching. The travelling sophists added also to the embarrassment of the situation. The wisdom of these restrictions was justified in Galilee at this time. Mark (Mark:6:6-13|) and Luke (Luke:9:1-6|) vary slightly from Matthew in some of the details of the instructions of Jesus.

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

rwp@Revelation:7:15 @{Therefore} (\dia touto\). Because of the washing described in verse 14|. {They serve him} (\latreuousin auti\). Dative case with \latreu\ (present active indicative, old verb, originally to serve for hire \latron\, then service in general, then religious service to God, strkjv@Matthew:4:10|, then in particular ritual worship of the priests, strkjv@Hebrews:8:5|). All the redeemed are priests (Revelation:16:5,10|) in the heavenly temple (6:9|) as here. But this service is that of spiritual worship, not of external rites (Romans:12:1; strkjv@Phillipians:3:3|). {Day and night} (\hmeras kai nuktos\). Genitive of time, "by day and night," as in strkjv@4:8| of the praise of the four living creatures. {Shall spread his tabernacle over them} (\sknsei ep' autous\). Future (change of tense from present in \latreuousin\) active of \skno\, old verb from \sknos\ (tent, tabernacle), used in strkjv@John:1:14| of the earthly life of Christ, elsewhere in N.T. only in Rev. (7:14; strkjv@12:12; strkjv@13:6; strkjv@21:3|). In strkjv@12:12; strkjv@13:6| of those who dwell in tents, here of God spreading his tent "over" (\ep' autous\) the redeemed in heaven, in strkjv@21:3| of God tabernacling "with" (\met' autn\) the redeemed, in both instances a picture of sacred fellowship, and "the further idea of God's Presence as a protection from all fear of evil" (Swete) like the overshadowing of Israel by the Shekinah and a possible allusion also to the tents (\sknai\) of the feast of tabernacles and to the tent of meeting where God met Moses (Exodus:33:7-11|).

rwp@Revelation:19:20 @{Was taken} (\epiasth\). First aorist (prophetic) passive indicative of the Doric \piaz\ (Attic \piez\). Cf. strkjv@2Thessalonians:2:8|. {The false prophet} (\ho pseudoprophts\). Possibly the second beast of strkjv@13:11-17; strkjv@16:13; strkjv@20:10|. Charles takes him to be "the priesthood of the Imperial cult, which practised all kinds of magic and imposture to beguile men to worship the Beast." {That wrought the signs in his sight} (\ho poiesas ta smeia enpion autou\). As in strkjv@13:14|. {Wherewith} (\en hois\). "In which" signs. {He deceived} (\eplansen\). First aorist active indicative of \plana\. He was only able to deceive "them that had received" (\tous labontas\, articular second aorist active participle of \lamban\, "those receiving") "the mark of the beast" (13:16; strkjv@14:9ff.; strkjv@16:2; strkjv@20:4|) "and them that worshipped his image" (\tous proskunountas ti eikoni autou\) as in strkjv@13:15|. {They twain} (\hoi duo\). "The two." {Were cast} (\eblthsan\). First aorist passive Indicative of \ball\. They fall together as they fought together. "The day that sees the end of a false statecraft will see also that of a false priestcraft" (Swete). {Alive} (\zntes\). Present active participle of \za\, predicative nominative, "living." {Into the lake of fire} (\eis tn limnn tou puros\). Genitive \puros\ describes this \limnn\ (lake, cf. strkjv@Luke:5:1|) as it does \gehenna\ in strkjv@Matthew:5:22|. See also strkjv@20:10; strkjv@21:8|. It is a different figure from the "abyss" in strkjv@9:1ff; strkjv@20:1ff|. This is the final abode of Satan, the beast, the false prophet, and wicked men. {That burneth with brimstone} (\ts kaiomens en theii\). Note the genitive here in place of the accusative \limnn\, perhaps because of the intervening genitive \puros\ (neuter, not feminine). The agreement is regular in strkjv@21:8|. For \en theii\ (with brimstone) see strkjv@14:10; strkjv@20:10; strkjv@21:8|. The fact of hell is clearly taught here, but the imagery is not to be taken literally any more than that of heaven in chapters strkjv@Revelation:4; 5; 21; 22| is to be so understood. Both fall short of the reality.

rwp@Revelation:20:6 @{Blessed and holy} (\makarios kai hagios\). A fifth beatitude (1:3; strkjv@14:13; strkjv@16:15; strkjv@19:9|) already and two more to come (22:7,14|, seven in all). Here \hagios\ is added to the usual \makarios\. The second death (\ho deuteros thanatos\). The spiritual death of strkjv@2:11; strkjv@20:14; strkjv@21:8| in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In strkjv@1Corinthians:15:23| there is no mention of the resurrection of any save "those of Christ" (\hoi tou Christou\), though the end follows (verse 24|). However, Paul elsewhere (Acts:24:15|) speaks of the resurrection of the just and of the unjust as if one event. {Priests of God and of Christ} (\hiereis tou theou kai tou Christou\). As in strkjv@1:6; strkjv@5:10; strkjv@22:3,5|. {Shall reign with him} (\basileusousin met' autou\). As promised in the same passages. The servants of God are to be priests with Christ and to reign with him (Matthew:19:28|). In strkjv@5:10| \epi ts gs\ (upon earth) occurs, but this item does not appear here. "No hint is given as to where this service is to be rendered and this royalty to be exercised" (Swete).

rwp@Revelation:21:19 @{Were adorned} (\kekosmmenoi\). Perfect passive participle of \kosme\ as in verse 2|, but without the copula \san\ (were), followed by instrumental case \lithi\ (stone). {With all manner of precious stones} (\panti lithi timii\). "With every precious stone." The list of the twelve stones in verses 19,20| has no necessary mystical meaning. "The writer is simply trying to convey the impression of a radiant and superb structure" (Moffatt). The twelve gems do correspond closely (only eight in common) with the twelve stones on the high priest's breastplate (Exodus:28:17-20; strkjv@39:10ff.; strkjv@Ezekiel:28:13; strkjv@Isaiah:54:11f.|). Charles identifies them with the signs of zodiac in reverse order, a needless performance here. See the stones in strkjv@Revelation:4:3|. These foundation stones are visible. For jasper (\iaspis\) see strkjv@4:3; strkjv@21:11,18; strkjv@Isaiah:54:12|; sapphire (\sappheiros\) see strkjv@Exodus:24:10;. strkjv@Isaiah:54:11| (possibly the \lapis lazuli\ of Turkestan); chalcedony (\chalkdn\) we have no other reference in N.T. or LXX (described by Pliny, H.N. XXXIII.21), possibly a green silicate of copper from near Chalcedon; emerald (\smaragdos\) here only in N.T., see strkjv@4:3| \smaragdinos\, and like it a green stone.