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rwp@1Corinthians:1:4 @{I thank my God} (\eucharist“ t“i the“i\). Singular as in strkjv@Romans:1:8; strkjv@Phillipians:1:3; strkjv@Philemon:1:4|, but plural in strkjv@1Thessalonians:1:2; strkjv@Colossians:1:3|. The grounds of Paul's thanksgivings in his Epistles are worthy of study. Even in the church in Corinth he finds something to thank God for, though in II Cor. there is no expression of thanksgiving because of the acute crisis in Corinth nor is there any in Galatians. But Paul is gracious here and allows his general attitude (always, \pantote\) concerning (\peri\, around) the Corinthians to override the specific causes of irritation. {For the grace of God which was given to you in Christ Jesus} (\epi tˆi chariti tou theou tˆi dotheisˆi humin en Christ“i Iˆsou\). Upon the basis of (\epi\) God's grace, not in general, but specifically given (\dotheisˆi\, first aorist passive participle of \did“mi\), in the sphere of (\en\ as in verse 2|) Christ Jesus.

rwp@1Corinthians:1:7 @{Songs:that ye come behind in no gift} (\h“ste humas mˆ hustereisthai en mˆdeni charismati\). Consecutive clause with \h“ste\ and the infinitive and the double negative. Come behind (\hustereisthai\) is to be late (\husteros\), old verb seen already in strkjv@Mark:10:21; strkjv@Matthew:19:20|. It is a wonderful record here recorded. But in strkjv@2Corinthians:8:7-11; strkjv@9:1-7| Paul will have to complain that they have not paid their pledges for the collection, pledges made over a year before, a very modern complaint. {Waiting for the revelation} (\apekdechomenous tˆn apokalupsin\). This double compound is late and rare outside of Paul (1Corinthians:1:7; strkjv@Galatians:5:5; strkjv@Romans:8:19,23,25; strkjv@Phillipians:3:20|), strkjv@1Peter:3:20; strkjv@Hebrews:9:28|. It is an eager expectancy of the second coming of Christ here termed revelation like the eagerness in \prosdechomenoi\ in strkjv@Titus:2:13| for the same event. "As if that attitude of expectation were the highest posture that can be attained here by the Christian" (F.W. Robertson).

rwp@1Corinthians:2:4 @{Not in persuasive words of wisdom} (\ouk en pithois sophias logois\). This looks like a false disclaimer or mock modesty, for surely the preacher desires to be persuasive. This adjective \pithos\ (MSS. \peithos\) has not yet been found elsewhere. It seems to be formed directly from \peith“\, to persuade, as \pheidos\ (\phidos\) is from \pheidomai\, to spare. The old Greek form \pithanos\ is common enough and is used by Josephus (_Ant_. VIII. 9. 1) of "the plausible words of the lying prophet" in strkjv@1Kings:13|. The kindred word \pithanologia\ occurs in strkjv@Colossians:2:4| for the specious and plausible Gnostic philosophers. And gullible people are easy marks for these plausible pulpiteers. Corinth put a premium on the veneer of false rhetoric and thin thinking. {But in demonstration} (\all' en apodeixei\). In contrast with the {plausibility} just mentioned. This word, though an old one from \apodeiknumi\, to show forth, occurs nowhere else in the New Testament. {Spirit} (\pneuma\) here can be the Holy Spirit or inward spirit as opposed to superficial expression and {power} (\dunamis\) is moral power rather than intellectual acuteness (cf. strkjv@1:18|).

rwp@1Corinthians:2:16 @{For who hath known the mind of the Lord} (\Tis gar egn“ noun Kuriou;\). Quotation from strkjv@Isaiah:40:13|. {That he should instruct him} (\hos sunbibasei auton\). This use of \hos\ (relative {who}) is almost consecutive (result). The \pneumatikos\ man is superior to others who attempt even to instruct God himself. See on ¯Acts:9:22; strkjv@16:10| for \sunbibaz“\, to make go together. {But we have the mind of Christ} (\hˆmeis de noun Christou echomen\). As he has already shown (verses 6-13|). Thus with the mind (\nous\. Cf. strkjv@Phillipians:2:5; strkjv@Romans:8:9,27|). Hence Paul and all \pneumatikoi\ men are superior to those who try to shake their faith in Christ, the mystery of God. Paul can say, "I know him whom I have believed." "I believe; therefore I have spoken."

rwp@1Corinthians:3:3 @{For ye are yet carnal} (\eti gar sarkikoi este\). \Sarkikos\, unlike \sarkinos\, like \ikos\ formations, means adapted to, fitted for the flesh (\sarx\), one who lives according to the flesh (\kata sarka\). Paul by \psuchikos\ describes the unregenerate man, by \pneumatikos\ the regenerate man. Both classes are \sarkinoi\ made in flesh, and both may be \sarkikoi\ though the \pneumatikoi\ should not be. The \pneumatikoi\ who continue to be \sarkinoi\ are still babes (\nˆpioi\), not adults (\teleioi\), while those who are still \sarkikoi\ (carnal) have given way to the flesh as if they were still \psuchikoi\ (unregenerate). It is a bold and cutting figure, not without sarcasm, but necessary to reveal the Corinthians to themselves. {Jealousy and strife} (\zˆlos kai eris\). Zeal (\zˆlos\ from \ze“\, to boil) is not necessarily evil, but good if under control. It may be not according to knowledge (Romans:10:2|) and easily becomes jealousy (same root through the French _jaloux_) as zeal. Ardour may be like the jealousy of God (2Corinthians:11:2|) or the envy of men (Acts:5:17|). \Eris\ is an old word, but used only by Paul in N.T. (see on ¯1Corinthians:1:11|). Wrangling follows jealousy. These two voices of the spirit are to Paul proof that the Corinthians are still \sarkikoi\ and walking according to men, not according to the Spirit of Christ.

rwp@1Corinthians:3:12 @{Gold, silver, precious stones, wood, hay, stubble} (\chrusion, argurion, lithous timious, xula, chorton, kalamˆn\). The durable materials are three (gold, silver, marble or precious stones), perishable materials (pieces of wood, hay, stubble), "of a palace on the one hand, of a mud hut on the other" (Lightfoot). Gold was freely used by the ancients in their palaces. Their marble and granite pillars are still the wonder and despair of modern men. The wooden huts had hay (\chortos\, grass, as in strkjv@Mark:6:39|) and stubble (\kalamˆ\, old word for stubble after the grain is cut, here alone in the N.T., though in LXX as strkjv@Exodus:5:12|) which were employed to hold the wood pieces together and to thatch the roof. It is not made clear whether Paul's metaphor refers to the persons as in God's building in verse 9| or to the character of the teaching as in verse 13|. Probably both ideas are involved, for look at the penalty on shoddy work (verse 15|) and shoddy men (verse 17|). The teaching may not always be vicious and harmful. It may only be indifferent and worthless. A co-worker with God in this great temple should put in his very best effort.

rwp@1Corinthians:3:18 @{Let no man deceive himself} (\Mˆdeis heauton exapat“\). A warning that implied that some of them were guilty of doing it (\mˆ\ and the present imperative). Excited partisans can easily excite themselves to a pious phrenzy, hypnotize themselves with their own supposed devotion to truth. {Thinketh that he is wise} (\dokei sophos einai\). Condition of first class and assumed to be true. Predicate nominative \sophos\ with the infinitive to agree with subject of \dokei\ (Robertson, _Grammar_, p. 1038). Paul claimed to be "wise" himself in verse 10| and he desires that the claimant to wisdom may become wise (\hina genˆtai sophos\, purpose clause with \hina\ and subjunctive) by becoming a fool (\m“ros genesth“\, second aorist middle imperative of \ginomai\) as this age looks at him. This false wisdom of the world (1:18-20,23; strkjv@2:14|), this self-conceit, has led to strife and wrangling. Cut it out.

rwp@1Corinthians:4:12 @{We toil} (\kopi“men\). Common late verb for weariness in toil (Luke:5:5|), {working with our own hands} (\ergazomenoi tais idiais chersin\) instrumental case \chersin\ and not simply for himself but also for Aquila and Priscilla as he explains in strkjv@Acts:20:34|. This personal touch gives colour to the outline. Paul alludes to this fact often (1Thessalonians:2:9; strkjv@2Thessalonians:3:8; strkjv@1Corinthians:9:6; strkjv@2Corinthians:11:7|). "Greeks despised manual labour; St. Paul glories in it" (Robertson and Plummer). Cf. Deissmann, _Light, etc._, p. 317. {Being reviled we bless} (\loidoroumenoi eulogoumen\). Almost the language of Peter about Jesus (1Peter:2:23|) in harmony with the words of Jesus in strkjv@Matthew:5:44; strkjv@Luke:6:27|. {Being persecuted we endure} (\di“komenoi anechometha\). We hold back and do not retaliate. Turn to Paul's other picture of his experiences in the vivid contrasts in strkjv@2Corinthians:4:7-10; strkjv@6:3-10| for an interpretation of his language here.

rwp@1Corinthians:6:5 @{I say this to move you to shame} (\pros entropˆn humin leg“\). Old word \entropˆ\ from \entrep“\, to turn in (1Corinthians:4:14| which see). In N.T. only here and strkjv@15:34|. {One wise man} (\sophos\). From sarcasm to pathos Paul turns. {Does there not exist} (\eni\, short form for \enesti\)? With double negative \ouk--oudeis\, expecting the answer yes. Surely {one} such man exists in the church. {Who} (\hos\). Almost consecutive in idea, of such wisdom that he will be able. {To decide between his brethren} (\diakrinai ana meson tou adelphou autou\). \Krinai\ is to judge or decide (first aorist active infinitive of \krin“\ and \dia\ (two) carries on the idea of between. Then \ana meson\ makes it still plainer, in the midst as {arbitrator} between brother and brother like \ana meson emou kai sou\ (Genesis:23:15|). It is even so a condensed expression with part of it unexpressed (\ana meson kai tou adelphou autou\) between brother and his brother. The use of \adelphos\ has a sharp reflection on them for their going to heathen judges to settle disputes between brothers in Christ.

rwp@1Corinthians:7:26 @{I think therefore} (\nomiz“ oun\). Paul proceeds to express therefore the previously mentioned judgment (\gn“mˆn\) and calls it his opinion, not because he is uncertain, but simply because it is not a command, but advice. {By reason of the present distress} (\dia tˆn enest“san anagkˆn\). The participle \enest“san\ is second perfect active of \enistˆmi\ and means "standing on" or "present" (cf. strkjv@Galatians:1:4; strkjv@Hebrews:9:9|). It occurs in strkjv@2Thessalonians:2:2| of the advent of Christ as not "present." Whether Paul has in mind the hoped for second coming of Jesus in this verse we do not certainly know, though probably so. Jesus had spoken of those calamities which would precede his coming (Matthew:24:8ff.|) though Paul had denied saying that the advent was right at hand (2Thessalonians:2:2|). \Anagkˆ\ is a strong word (old and common), either for external circumstances or inward sense of duty. It occurs elsewhere for the woes preceding the second coming (Luke:21:23|) and also for Paul's persecutions (1Thessalonians:3:7; strkjv@2Corinthians:6:4; strkjv@12:10|). Perhaps there is a mingling of both ideas here. {Namely}. This word is not in the Greek. The infinitive of indirect discourse (\huparchein\) after \nomiz“\ is repeated with recitative \hoti\, "That the being so is good for a man" (\hoti kalon anthr“p“i to hout“s einai\). The use of the article \to\ with \einai\ compels this translation. Probably Paul means for one (\anthr“p“i\, generic term for man or woman) to remain as he is whether married or unmarried. The copula \estin\ is not expressed. He uses \kalon\ (good) as in strkjv@7:1|.

rwp@1Corinthians:8:9 @{Take heed} (\blepete\). A warning to the enlightened. {Lest by any means} (\mˆ p“s\). Common construction after verbs of caution or fearing, \mˆ p“s\ with aorist subjunctive \genˆtai\. {This liberty of yours} (\hˆ exousia hum“n hautˆ\). \Exousia\, from \exestin\, means a grant, allowance, authority, power, privilege, right, liberty. It shades off easily. It becomes a battle cry, personal liberty does, to those who wish to indulge their own whims and appetites regardless of the effect upon others. {A stumbling-block to the weak} (\proskomma tois asthenesin\). Late word from \proskopt“\, to cut against, to stumble against. Songs:an obstacle for the foot to strike. In strkjv@Romans:14:13| Paul uses \skandalon\ as parallel with \proskomma\. We do not live alone. This principle applies to all social relations in matters of law, of health, of morals. _Noblesse oblige_. The enlightened must consider the welfare of the unenlightened, else he does not have love.

rwp@1Corinthians:8:12 @{Wounding their conscience} (\tuptontes aut“n tˆn suneidˆsin\). Old verb \tupt“\, to smite with fist, staff, whip. The conscience is sensitive to a blow like that, a slap in the face. {Ye sin against Christ} (\eis Christon hamartanete\). That fact they were overlooking. Jesus had said to Saul that he was persecuting him when he persecuted his disciples (Acts:9:5|). One may wonder if Paul knew the words of Jesus in strkjv@Matthew:25:40|, "ye did it unto me."

rwp@1Corinthians:9:12 @{Over you} (\hum“n\). Objective genitive after \exousian\. {Do not we yet more?} (\ou mallon hˆmeis;\). Because of Paul's peculiar relation to that church as founder and apostle. {But we bear all things} (\alla panta stegomen\). Old verb to cover (\stegˆ\, roof) and so to cover up, to conceal, to endure (1Corinthians:13:7| of love). Paul deliberately declined to use (usual instrumental case with \chraomai\) his right to pay in Corinth. {That we may cause no hindrance} (\hina mˆ tina enkopˆn d“men\). Late word \enkopˆ\, a cutting in (cf. _radio_ or telephone) or hindrance from \enkopt“\, to cut in, rare word (like \ekkopˆ\) here only in N.T. and once in Vettius Valens. How considerate Paul is to avoid "a hindrance to the gospel of Christ" (\t“i euaggeli“i tou Christou\, dative case and genitive) rather than insist on his personal rights and liberties, an eloquent example for all modern men.

rwp@1Corinthians:11:6 @{Let her also be shorn} (\kai keirasth“\). Aorist middle imperative of \keir“\, to shear (as sheep). Let her cut her hair close. A single act by the woman. {If it is a shame} (\ei de aischron\). Condition of first class assumed to be true. \Aischron\ is old adjective from \aischos\, bareness, disgrace. Clearly Paul uses such strong language because of the effect on a woman's reputation in Corinth by such conduct that proclaimed her a lewd woman. Social custom varied in the world then as now, but there was no alternative in Corinth. {To be shorn or shaven} (\to keirasthai kai xurasthai\). Articular infinitives subject of copula \estin\ understood, \keirasthai\ first aorist middle, \xurasthai\ present middle. Note change in tense. {Let her be veiled} (\katakaluptesth“\). Present middle imperative of old compound \kata-kalupt“\, here alone in N.T. Let her cover up herself with the veil (down, \kata\, the Greek says, the veil hanging down from the head).

rwp@1Corinthians:15:36 @{Thou foolish one} (\aphr“n\). Old word (\a\ privative, \phrˆn\), lack of sense. It is a severe term and justified by the implication "that the objector plumes himself on his acuteness" (Robertson and Plummer). Proleptic position of \su\ (thou) sharpens the point. Sceptics (agnostics) pose as unusually intellectual (the intelligentsia), but the pose does not make one intelligent. {Except it die} (\ean mˆ apothanˆi\). Condition of third class, possibility assumed. This is the answer to the "how" question. In plant life death precedes life, death of the seed and then the new plant.

rwp@1Corinthians:15:52 @{In a moment} (\en atom“i\). Old word, from \a\ privative and \temn“\, to cut, indivisible: Scientific word for _atom_ which was considered indivisible, but that was before the day of electrons and protons. Only here in N.T. {In the twinkling of an eye} (\en ripˆi ophthalmou\). Old word \ripˆ\ from \ript“\, to throw. Only here in N.T. Used by the Greeks for the flapping of a wing, the buzz of a gnat, the quivering of a harp, the twinkling of a star. {At the last trump} (\en tˆi eschatˆi salpiggi\). Symbolical, of course. See on ¯1Thessalonians:4:16; strkjv@Matthew:24:31|.

rwp@1John:3:12 @{Of the evil one} (\ek tou ponˆrou\). Ablative case and the same for neuter and masculine singular, but verse 10| makes it clear that the reference is to the devil. {Slew} (\esphaxen\). First aorist active indicative of \sphaz“\, old verb, to slay, to butcher, to cut the throat (Latin _jugulare_) like an ox in the shambles, in N.T. only here and Rev. (Revelation:5:6,9,12|, etc.). {Wherefore?} (\charin tinos;\). "For the sake of what?" Post-positive preposition (Ephesians:3:1,14|) except here. The interpretation of the act of Cain (Genesis:4:8ff.|) is an addition to the narrative, but in accord with strkjv@Hebrews:11:4|. Jealousy led to murder.

rwp@Info_1Peter @ THE FIRST EPISTLE GENERAL OF PETER ABOUT A.D. 65 BY WAY OF INTRODUCTION THE AUTHOR The Epistle is not anonymous, but claims to be written by "Peter, an apostle of Jesus Christ" (1Peter:1:1|), that is Cephas (Simon Peter). If this is not true, then the book is pseudonymous by a late writer who assumed Peter's name, as in the so-called Gospel of Peter, Apocalypse of Peter, etc. "There is no book in the New Testament which has earlier, better, or stronger attestation, though Irenaeus is the first to quote it by name" (Bigg). Eusebius (_H.E_. iii. 25.2) places it among the acknowledged books, those accepted with no doubt at all. We here assume that Simon Peter wrote this Epistle or at any rate dictated it by an amanuensis, as Paul did in Romans (Romans:16:22|). Bigg suggests Silvanus (Silas) as the amanuensis or interpreter (1Peter:5:12|), the obvious meaning of the language (\dia\, through). He may also have been the bearer of the Epistle. It happens that we know more of Peter's life than of any of the twelve apostles because of his prominence in the Gospels and in the first fifteen chapters of the Acts. In the _Student's Chronological New Testament_ I have given a full list of the passages in the Gospels where Peter appears with any clearness and the material is rich and abundant. The account in Acts is briefer, though Peter is the outstanding man in the first five chapters during his career in Jerusalem. After the conversion of Saul he begins to work outside of Jerusalem and after escaping death at the hands of Herod Agrippa I (Acts:12:3ff.|) he left for a while, but is back in Jerusalem at the Conference called by Paul and Barnabas (Acts:15:6-14; Gal strkjv@2:1-10|). After that we have no more about him in Acts, though he reappears in Antioch and is rebuked by Paul for cowardice because of the Judaizers (Galatians:2:11-21). He travelled for the Gospel among the Jews of the Dispersion (Galatians:2:9|) with his wife (1Corinthians:9:5|), and went to Asia Minor (1Peter:1:1|) and as far as Babylon or Rome (1Peter:5:13|). Besides Silvanus he had John Mark with him also (1Peter:5:13|), who was said by the early Christian writers to have been Peter's "interpreter" in his preaching, since Peter was not expert in the Greek (Acts:4:13|), and who also wrote his Gospel under the inspiration of Peter's preaching. We are not able to follow clearly the close of his life or to tell precisely the time of his death. He was apparently put to death in A.D. 67 or 68, but some think that he was executed in Rome in A.D. 64.

rwp@Info_1Peter @ THE DATE This question is tied up with that of the genuineness of the Epistle, the time of Peter's death, the use of Paul's Epistles, the persecution referred to in the Epistle. Assuming the genuineness of the Epistle and the death of Peter about A.D. 67 or 68 and the persecution to be not that under Domitian or Trajan, but under Nero, the date can be assumed to be about A.D. 65.

rwp@Info_1Peter @ THE PERSECUTION PICTURED IN THE EPISTLE Peter himself knew what persecution was at the hands of the Sanhedrin and of Herod Agrippa I (both church and state). If First Peter was written A.D. 65, there was time enough for the persecution of Nero in Rome in A.D. 64 to spread to Asia Minor. The province easily imitated the capital city. Paul's life in the Acts and his Epistles abundantly show how early persecution arose in Asia Minor. The Apocalypse, written during the reign of Domitian, shows that persecution from the state had been on hand long before and was an old burden. We know too little of the history of Christianity in Asia Minor from A.D. 60 to 70 to deny that the fiery trials and suffering as a Christian (1Peter:4:16|) can be true of this period. Songs:we locate the persecution at this time as an echo from Rome.

rwp@Info_1Peter @ THE PLACE OF WRITING Peter states that he is in Babylon (1Peter:5:13|), apparently with his wife (1Corinthians:9:5|). It is not certain whether he means actual Babylon, where Jews had been numerous, or mystical Babylon (Rome) as in the Apocalypse. We do not know when Rome began to be called Babylon. It may have started as a result of Nero's persecution of the Christians after the burning of Rome. The Christians were called "evil-doers" (1Peter:2:12|) in the time of Nero (Tacitus, _Ann_. XV. 44). Songs:we can think of Rome as the place of writing and that Peter uses "Babylon" to hide his actual location from Nero. Whether Peter came to Rome while Paul was still there we do not know, though John Mark was there with Paul (Colossians:4:10|). "At the time when it was written Babylon had not yet unmasked all its terrors, and the ordinary Christian was not in immediate danger of the _tunica ardens_, or the red-hot iron chair, or the wild beasts, or the stake" (Bigg).

rwp@1Peter:2:8 @{And} (\kai\). Peter now quotes strkjv@Isaiah:8:14| and gives a new turn to the previous quotation. To the disbelieving, Christ was indeed "a stone of stumbling (\lithos proskommatos\) and rock of offence (\petra skandalou\)," quoted also by Paul in strkjv@Romans:9:32f.|, which see for discussion. \Proskomma\ (from \proskopt“\, to cut against) is an obstacle against which one strikes by accident, while \skandalon\ is a trap set to trip one, but both make one fall. Too much distinction need not be made between \lithos\ (a loose stone in the path) and \petra\ (a ledge rising out of the ground). {For they} (\hoi\). Causal use of the relative pronoun. {Stumble at the word, being disobedient} (\proskoptousin t“i log“i apeithountes\). Present active indicative of \proskopt“\ with dative case, \log“i\, and present active participle of \apeithe“\ (cf. \apistousin\ in strkjv@2:7|) as in strkjv@3:1|. \T“i log“i\ can be construed with \apeithountes\ (stumble, being disobedient to the word). {Whereunto also they were appointed} (\eis ho kai etethˆsan\). First aorist passive indicative of \tithˆmi\. See this idiom in strkjv@1Timothy:2:7|. "Their disobedience is not ordained, the penalty of their disobedience is" (Bigg). They rebelled against God and paid the penalty.

rwp@1Peter:2:20 @{For what glory} (\poion gar kleos\). Qualitative interrogative (what kind of glory). "What price glory?" \Kleos\ is old word from \kle“\ (\kale“\, to call), report, praise, glory, here only in N.T. {If ye shall take it patiently} (\ei hupomeneite\). First-class condition with \ei\ and future active indicative of \hupomen“\, for which see strkjv@James:1:12|. Same condition also in next sentence (\all' ei\, etc.). {When ye sin} (\hamartanontes\). Present active participle of \hamartan“\ (continued repetition). {And are buffeted for it} (\kai kolaphizomenoi\). Present passive participle of \kolaphiz“\, late word (from \kolaphos\ fist), only in N.T. (cf. strkjv@Matthew:26:67|) and ecclesiastical writers. Repeated action again. No posing as a martyr allowed here. Christians do sometimes deserve persecution, as Jesus implied (Matthew:5:10-12|). {When ye do well} (\agathopoiountes\). Present active participle of \agathopoie“\ as in verse 15|. {And suffer for it} (\kai paschontes\). Present active participle of \pasch“\ (verse 19|). No "for it" in the Greek here or in the previous sentence. {This is acceptable with God} (\touto charis para the“i\). "This thing (neuter) is thanks (verse 19|) by the side of (\para\) God (as God looks at it)."

rwp@1Peter:3:7 @{Ye husbands likewise} (\hoi andres homoi“s\). Probably "likewise" here refers to honouring all men (2:17|), not "likewise" of strkjv@3:1|. {Dwell with} (\sunoikountes\). Present active participle of \sunoike“\, old verb for domestic association, here only in N.T. Used as imperative here like the participle in strkjv@2:18; strkjv@3:1|. {According to knowledge} (\kata gn“sin\). "With an intelligent recognition of the nature of the marriage relation" (Vincent). {Giving honour unto the woman as unto the weaker vessel} (\h“s asthenester“i skeuei t“i gunaikei“i aponemontes timˆn\). Present active participle of \aponem“\, old verb, to assign, to portion out (or off), here only in N.T. \Skeuos\ is an old and common word for vessel, furniture, utensil (Matthew:12:29; strkjv@2Timothy:2:20|). Here both husband and wife are termed vessels or "parts of the furniture of God's house" (Bigg). See Paul's use of \skeuos\ for ministers (2Corinthians:4:7|). \Gunaikei“i\ here is an adjective (female, feminine) from \gunˆ\ (woman, wife). She is termed "the weaker" (\t“i asthenester“i\), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness. {Joint-heirs of the grace of life} (\sunklˆronomoi charitos z“ˆs\). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@Hebrews:11:9|. God's gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. {To the end that your prayers be not hindered} (\eis to mˆ egkoptesthai tas proseuchas hum“n\). Purpose clause with \eis to\ and the present passive infinitive (with negative \mˆ\) of \egkopt“\, to cut in, to interrupt, late verb (Polybius), as in strkjv@Romans:15:22|, etc. Very vivid to us now with our telephones and radios when people cut in on us. \Proseuchas\ (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.

rwp@1Peter:3:16 @{Having a good conscience} (\suneidˆsin echontes agathˆn\). Present active participle of \ech“\. See strkjv@2:18| for \suneidˆsin\ and strkjv@3:21| for \suneidˆsis agathˆ\ again ("a quasi-personification," Hart). {That they may be put to shame} (\hina kataischunth“sin\). Purpose clause with \hina\ and the first aorist passive subjunctive of \kataischun“\, old verb, to put to shame (Luke:13:17; strkjv@1Peter:2:6|). {Wherein ye are spoken against} (\en h“i katalaleisthe\). Present passive indicative of \katalale“\, for which see strkjv@2:12| with \en h“i\ also. Peter may be recalling (Hart) his own experience at Pentecost when the Jews first scoffed and others were cut to the heart (Acts:2:13,37|). {Who revile} (\hoi epˆreazontes\). Articular present active participle of \epˆreaz“\, old verb (from \epˆreia\, spiteful abuse), to insult, in N.T. only here and strkjv@Luke:6:28|. {In Christ} (\en Christ“i\). Paul's common mystical phrase that Peter has three times (here, strkjv@5:10,14|), not in John, though the idea is constantly in John. Peter here gives a new turn (cf. strkjv@2:12|) to \anastrophˆ\ (manner of life). "Constantly the apostle repeats his phrases with new significance and in a new light" (Bigg).

rwp@1Peter:4:17 @{For the time is come} (\hoti ho kairos\). No predicate, probably \estin\ (is) to be supplied. The phrase that follows comes from the vision of Ezekiel (chapter strkjv@Ezekiel:9|). The construction is unusual with \tou arxasthai\ (genitive articular aorist middle infinitive of \arch“\), not exactly purpose or result, and almost in apposition (epexegetic), but note \tou elthein\ used as subject in strkjv@Luke:17:1|. The persecution on hand (1:7|) was a foretaste of more to come. By "house of God" he can mean the same as the "spiritual house" of strkjv@2:5| or a local church. Biggs even takes it to refer to the family. {And if it begin first at us} (\ei de pr“ton aph'hˆm“n\). Condition of first class again, with the verb \archetai\ understood. "From us" (\aph' hˆm“n\) more exactly. {End} (\telos\). Final fate. {Of them that obey not the gospel of God} (\t“n apeithount“n t“i tou theou euaggeli“i\). "Of those disobeying the gospel of God." See the same idea in strkjv@Romans:2:8|. See strkjv@Mark:1:14| for believing in the gospel.

rwp@Info_1Thessalonians @ There are excellent commentaries on the Thessalonian Epistles. On the Greek text one may note those by Dibelius, _Handbuch zum N.T. Zweite Auflage_ (1925); Dobschutz, _Meyer-Kommentar_ (1909); Ellicott, _Crit. and Grammat. Comm._ (1884); Findlay, _Cambridge Gk. Test._ (1904); Frame, _Intern. Critical Comm._ (1912); Lightfoot, _Notes on Epistles of Paul_ (1895); Mayer, _Die Thessalonischerbriefe_ (1908); Milligan, _St. Paul's Epistles to the Thess._ (1908); Moffatt, _Expos. Gk. Test._ (1910); Plummer, _First Thess._ (1908), _Second Thess._ (1908); Wohlenberg, _Zahn-Komm. 2 aufl._ (1908). On the English text note those by Adeney, _New Century Bible_ (1907); Denney, _Expos. Bible_ (1892); Findlay, _Cambridge Bible_ (1891); Hutchinson, _Lectures on I & II Thess._ (1883). strkjv@1Thessalonians:1:1 @{Paul, and Silvanus, and Timothy} (\Paulos kai Silouanos kai Timotheos\). Nominative absolute as customary in letters. Paul associates with himself Silvanus (Silas of Acts, spelled \Silbanos\ in D and the papyri), a Jew and Roman citizen, and Timothy, son of Jewish mother and Greek father, one of Paul's converts at Lystra on the first tour. They had both been with Paul at Thessalonica, though Timothy is not mentioned by Luke in Acts in Macedonia till Beroea (Acts:17:14f.|). Timothy had joined Paul in Athens (1Thessalonians:3:1f.|), had been sent back to Thessalonica, and with Silas had rejoined Paul in Corinth (1Thessalonians:3:5; strkjv@Acts:18:5, strkjv@2Corinthians:1:19|). Silas is the elder and is mentioned first, but neither is in any sense the author of the Epistle any more than Sosthenes is co-author of I Corinthians or Timothy of II Corinthians, though Paul may sometimes have them in mind when he uses "we" in the Epistle. Paul does not here call himself "apostle" as in the later Epistles, perhaps because his position has not been so vigorously attacked as it was later. Ellicott sees in the absence of the word here a mark of the affectionate relations existing between Paul and the Thessalonians. {Unto the church of the Thessalonians} (\tˆi ekklˆsiƒi Thessalonike“n\). The dative case in address. Note absence of the article with \Thessalonike“n\ because a proper name and so definite without it. This is the common use of \ekklˆsia\ for a local body (church). The word originally meant "assembly" as in strkjv@Acts:19:39|, but it came to mean an organization for worship whether assembled or unassembled (cf. strkjv@Acts:8:3|). The only superscription in the oldest Greek manuscripts (Aleph B A) is \Pros Thessalonikeis A\ ({To the Thessalonians First}). But probably Paul wrote no superscription and certainly he would not write A to it before he had written II Thessalonians (B). His signature at the close was the proof of genuineness (2Thessalonians:3:17|) against all spurious claimants (2Thessalonians:2:2|). Unfortunately the brittle papyrus on which he wrote easily perished outside of the sand heaps and tombs of Egypt or the lava covered ruins of Herculaneum. What a treasure that autograph would be! {In God the Father and the Lord Jesus Christ} (\en the“i patri kai kuri“i Jˆsou Christ“i\). This church is grounded in (\en\, with the locative case) and exists in the sphere and power of {God the Father and the Lord Jesus Christ}. No article in the Greek, for both \the“i patri\ and \kuri“i Jˆsou Christ“i\ are treated as proper names. In the very beginning of this first Epistle of Paul we meet his Christology. He at once uses the full title, "Lord Jesus Christ," with all the theological content of each word. The name "Jesus" (Saviour, strkjv@Matthew:1:21|) he knew, as the "Jesus of history," the personal name of the Man of Galilee, whom he had once persecuted (Acts:9:5|), but whom he at once, after his conversion, proclaimed to be "the Messiah," (\ho Christos\, strkjv@Acts:9:22|). This position Paul never changed. In the great sermon at Antioch in Pisidia which Luke has preserved (Acts:13:23|) Paul proved that God fulfilled his promise to Israel by raising up "Jesus as Saviour" (\s“tˆra Iˆsoun\). Now Paul follows the Christian custom by adding \Christos\ (verbal from \chri“\, to anoint) as a proper name to Jesus (Jesus Christ) as later he will often say "Christ Jesus" (Colossians:1:1|). And he dares also to apply \kurios\ (Lord) to "Jesus Christ," the word appropriated by Claudius (_Dominus_, \Kurios\) and other emperors in the emperor-worship, and also common in the Septuagint for God as in strkjv@Psalms:32:1f.| (quoted by Paul in strkjv@Romans:4:8|). Paul uses \Kurios\ of God (1Corinthians:3:5|) or of Jesus Christ as here. In fact, he more frequently applies it to Christ when not quoting the Old Testament as in strkjv@Romans:4:8|. And here he places "the Lord Jesus Christ" in the same category and on the same plane with "God the father." There will be growth in Paul's Christology and he will never attain all the knowledge of Christ for which he longs (Phillipians:3:10-12|), but it is patent that here in his first Epistle there is no "reduced Christ" for Paul. He took Jesus as "Lord" when he surrendered to Jesus on the Damascus Road: "And I said, What shall I do, Lord? And the Lord said to me" (Acts:22:10|). It is impossible to understand Paul without seeing clearly this first and final stand for the Lord Jesus Christ. Paul did not get this view of Jesus from current views of Mithra or of Isis or any other alien faith. The Risen Christ became at once for Paul the Lord of his life. {Grace to you and peace} (\charis humin kai eirˆnˆ\). These words, common in Paul's Epistles, bear "the stamp of Paul's experience" (Milligan). They are not commonplace salutations, but the old words "deepened and spiritualised" (Frame). The infinitive (\chairein\) so common in the papyri letters and seen in the New Testament also (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) here gives place to \charis\, one of the great words of the New Testament (cf. strkjv@John:1:16f.|) and particularly of the Pauline Epistles. Perhaps no one word carries more meaning for Paul's messages than this word \charis\ (from \chair“\, rejoice) from which \charizomai\ comes. {Peace} (\eirˆnˆ\) is more than the Hebrew _shal“m_ so common in salutations. One recalls the "peace" that Christ leaves to us (John:14:27|) and the peace of God that passes all understanding (Phillipians:4:7|). This introduction is brief, but rich and gracious and pitches the letter at once on a high plane.

rwp@1Thessalonians:1:3 @{Remembering} (\mnˆmoneuontes\). Present active participle of old verb from adjective \mnˆm“n\ (mindful) and so to call to mind, to be mindful of, used either with the accusative as in strkjv@1Thessalonians:2:9| or the genitive as here. {Without ceasing} (\adialeipt“s\). Double compound adverb of the _Koin‚_ (Polybius, Diodorus, Strabo, papyri) from the verbal adjective \a-dia-leiptos\ (\a\ privative and \dia-leip“\, to leave off). In the N.T. alone by Paul and always connected with prayer. Milligan prefers to connect this adverb (amphibolous in position) with the preceding participle \poioumenoi\ rather than with \mnˆmoneuontes\ as Revised Version and Westcott and Hort rightly do. {Your work of faith} (\hum“n tou ergou tˆs piste“s\). Note article with both \ergou\ and \piste“s\ (correlation of the article, both abstract substantives). \Ergou\ is genitive case the object of \mnˆmoneuontes\ as is common with verbs of emotion (Robertson, _Grammar_, pp. 508f.), though the accusative \kopon\ occurs in strkjv@1Thessalonians:2:9| according to common Greek idiom allowing either case. \Ergou\ is the general term for work or business, employment, task. Note two genitives with \ergou\. \Hum“n\ is the usual possessive genitive, {your work}, while \tˆs piste“s\ is the descriptive genitive, marked by, characterized by, faith, "the activity that faith inspires" (Frame). It is interesting to note this sharp conjunction of these two words by Paul. We are justified by faith, but faith produces works (Romans:6-8|) as the Baptist taught and as Jesus taught and as James does in strkjv@James:2|. {Labour of love} (\tou kopou tˆs agapˆs\). Note article with both substantives. Here again \tou kopou\ is the genitive the object of \mnˆmoneuontes\ while \tˆs agapˆs\ is the descriptive genitive characterizing the "labour" or "toil" more exactly. \Kopos\ is from \kopt“\, to cut, to lash, to beat the bread, to toil. In strkjv@Revelation:14:13| the distinction is drawn between \kopou\ (toil) from which the saints rest and \erga\ (works, activities) which follow with them into heaven. Songs:here it is the labour that love prompts, assuming gladly the toil. \Agapˆ\ is one of the great words of the N.T. (Milligan) and no certain example has yet been found in the early papyri or the inscriptions. It occurs in the Septuagint in the higher sense as with the sensuous associations. The Epistle of Aristeas calls love (\agapˆ\) God's gift and Philo uses \agapˆ\ in describing love for God. "When Christianity first began to think and speak in Greek, it took up \agapˆ\ and its group of terms more freely, investing them with the new glow with which the N.T. writings make us familiar, a content which is invariably religious" (Moffatt, _Love in the New Testament_, p. 40). The New Testament never uses the word \er“s\ (lust). {Patience of hope} (\tˆs hupomonˆs tˆs elpidos\). Note the two articles again and the descriptive genitive \tˆs elpidos\. It is patience marked by hope, "the endurance inspired by hope" (Frame), yes, and sustained by hope in spite of delays and set-backs. \Hupomonˆ\ is an old word (\hupo, men“\, to remain under), but it "has come like \agapˆ\ to be closely associated with a distinctively Christian virtue" (Milligan). The same order as here (\ergou, kopos, hupomonˆ\) appears in strkjv@Revelation:2:2| and Lightfoot considers it" an ascending scale as practical proofs of self-sacrifice." The church in Thessalonica was not old, but already they were called upon to exercise the sanctifying grace of hope (Denney). {In our Lord Jesus Christ} (\tou Kuriou hˆm“n Iˆsou Christou\). The objective genitive with \elpidos\ (hope) and so translated by "in" here (Robertson, _Grammar_, pp. 499f.). Jesus is the object of this hope, the hope of his second coming which is still open to us. Note "Lord Jesus Christ" as in verse 1|. {Before our God and Father} (\emprosthen tou theou kai patros hˆm“n\). The one article with both substantives precisely as in strkjv@Galatians:1:4|, not "before God and our Father," both article and possessive genitive going with both substantives as in strkjv@2Peter:1:1,11; strkjv@Titus:2:13| (Robertson, _Grammar_, pp. 785f.). The phrase is probably connected with \elpidos\. \Emprosthen\ in the N.T. occurs only of place, but it is common in the papyri of time. The picture here is the day of judgment when all shall appear before God.

rwp@1Thessalonians:1:5 @{How that} (\hoti\). It is not certain whether \hoti\ here means "because" (\quia\) as in strkjv@2Thessalonians:3:7; strkjv@1Corinthians:2:14; strkjv@Romans:8:27| or declarative \hoti\ "how that," knowing the circumstances of your election (Lightfoot) or explanatory, as in strkjv@Acts:16:3; strkjv@1Thessalonians:2:1; strkjv@1Corinthians:16:15; strkjv@2Corinthians:12:3f.; strkjv@Romans:13:11|. {Our gospel} (\to euaggelion hˆm“n\). The gospel (see on ¯Matthew:4:23; strkjv@Mark:1:1,15| for \euaggelion\) which we preach, Paul's phrase also in strkjv@2Thessalonians:2:14; strkjv@2Corinthians:4:3; strkjv@Romans:2:16; strkjv@16:25; strkjv@2Timothy:2:8|. Paul had a definite, clear-cut message of grace that he preached everywhere including Thessalonica. This message is to be interpreted in the light of Paul's own sermons in Acts and Epistles, not by reading backward into them the later perversions of Gnostics and sacramentarians. This very word was later applied to the books about Jesus, but Paul is not so using the term here or anywhere else. In its origin Paul's gospel is of God (1Thessalonians:2:2,8,9|), in its substance it is Christ's (3:2; strkjv@2Thessalonians:1:8|), and Paul is only the bearer of it (1Thessalonians:2:4,9; strkjv@2Thessalonians:2:14|) as Milligan points out. Paul and his associates have been entrusted with this gospel (1Thessalonians:2:4|) and preach it (Galatians:2:2|). Elsewhere Paul calls it God's gospel (2Corinthians:11:7; strkjv@Romans:1:1; strkjv@15:16|) or Christs (1Corinthians:9:12; strkjv@2Corinthians:2:12; strkjv@9:13; strkjv@10:14; strkjv@Galatians:1:7; strkjv@Romans:15:19; strkjv@Phillipians:1:27|). In both instances it is the subjective genitive. {Came unto you} (\egenˆthˆ eis humƒs\). First aorist passive indicative of \ginomai\ in practically same sense as \egeneto\ (second aorist middle indicative as in the late Greek generally). Songs:also \eis humƒs\ like the _Koin‚_ is little more than the dative \humin\ (Robertson, _Grammar_, p. 594). {Not only--but also} (\ouk--monon, alla kai\). Sharp contrast, negatively and positively. The contrast between \logos\ (word) and \dunamis\ (power) is seen also in strkjv@1Corinthians:2:4; strkjv@4:20|. Paul does not refer to miracles by \dunamis\. {In the Holy Spirit and much assurance} (\en pneumati hagi“i kai plˆrophoriƒi pollˆi\). Preposition \en\ repeated with \log“i, dunamei\, but only once here thus uniting closely {Holy Spirit} and {much assurance}. No article with either word. The word \plˆrophoriƒi\ is not found in ancient Greek or the LXX. It appears once in Clement of Rome and one broken papyrus example. For the verb \plˆrophore“\ see on ¯Luke:1:1|. The substantive in the N.T. only here and strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|. It means the full confidence which comes from the Holy Spirit. {Even as ye know} (\kath“s oidate\). Paul appeals to the Thessalonians themselves as witnesses to the character of his preaching and life among them. {What manner of men we showed ourselves toward you} (\hoioi egenˆthˆmen humin\). Literally, {What sort of men we became to you}. Qualitative relative \hoioi\ and dative \humin\ and first aorist passive indicative \egenˆthˆmen\, (not \ˆmetha\, we were). An epexegetical comment with {for your sake} (\di' humƒs\) added. It was all in their interest and for their advantage, however it may have seemed otherwise at the time.

rwp@1Thessalonians:2:14 @{Imitators of the churches of God which are in Judea} (\mimˆtai t“n ekklˆsi“n tou theou t“n ous“n en tˆi Ioudaiƒi\). On \mimˆtai\ see on ¯1:5|. "This passage, implying an affectionate admiration of the Jewish churches on the part of St. Paul, and thus entirely bearing out the impression produced by the narrative in the Acts, is entirely subversive of the theory maintained by some and based on a misconception of strkjv@Galatians:2|, and by the fiction of the Pseudo-Clementines, of the feud existing between St. Paul and the Twelve" (Lightfoot). {In Christ Jesus} (\en Christ“i Iˆsou\). It takes this to make a _Christian_ church of God. Note order here {Christ Jesus} as compared with {Jesus Christ} in strkjv@1:1,3|. {Ye also--even as they} (\kai humeis--kai autoi\). Note \kai\ twice (correlative use of \kai\). {Countrymen} (\sumphulet“n\). Fellow-countrymen or tribesmen. Late word that refers primarily to Gentiles who no doubt joined the Jews in Thessalonica who instigated the attacks on Paul and Silas so that it "was taken up by the native population, without whose co-operation it would have been powerless" (Lightfoot). {Own} (\idi“n\) here has apparently a weakened force. Note \hupo\ here with the ablative both with \sumphulet“n\ and \Ioudai“n\ after the intransitive \epathete\ (suffered). The persecution of the Christians by the Jews in Judea was known everywhere.

rwp@1Thessalonians:2:18 @{Because} (\dioti\). As in strkjv@2:8|. {We would fain have come to you} (\ˆthelˆsamen elthein pros humas\). First aorist active indicative of \thel“\. Literally, {we desired to come to you. I Paul} (\eg“ men Paulos\). Clear example of literary plural \ˆthelesamen\ with singular pronoun \eg“\. Paul uses his own name elsewhere also as in strkjv@2Corinthians:10:1; strkjv@Galatians:5:2; strkjv@Colossians:1:23; strkjv@Ephesians:3:1; strkjv@Philemon:1:19|. {Once and again} (\kai hapax kai dis\). {Both once and twice} as in strkjv@Phillipians:4:16|. Old idiom in Plato. {And Satan hindered us} (\kai enekopsen hˆmas ho Satanas\). Adversative use of \kai=\ but or and yet. First aorist active indicative of \enkopt“\, late word to cut in, to hinder. Milligan quotes papyrus example of third century, B.C. Verb used to cut in a road, to make a road impassable. Songs:Paul charges Satan with cutting in on his path. Used by Paul in strkjv@Acts:24:4; strkjv@Galatians:5:7| and passive \enekoptomˆn\ in strkjv@Romans:15:22; strkjv@1Peter:3:7|. This hindrance may have been illness, opposition of the Jews in Corinth, what not.

rwp@1Thessalonians:3:4 @{We told you beforehand} (\proelegomen humin\). Imperfect active, we used to tell you beforehand. Old verb, rare in N.T. (only in Paul). {That we are to suffer persecution} (\hoti mellomen thlibesthai\). \Mell“\ and present passive infinitive. Not mere prediction, but God's appointed will as it turned out in Thessalonica.

rwp@1Thessalonians:3:11 @{Our God and Father himself} (\autos ho theos kai patˆr hˆm“n\). Note one article with both substantives for one person. {And our Lord Jesus} (\kai ho Kurios hˆm“n Iˆsous\). Separate article here with \Iˆsous\. In strkjv@Titus:2:13; strkjv@2Peter:1:1| only one article (not two) treating "our God and Saviour Jesus Christ" as one just like "our Lord and Saviour Jesus Christ" in strkjv@2Peter:1:11; strkjv@2:20; strkjv@3:18|. {Direct our way} (\kateuthunai tˆn hodon hˆm“n\). First aorist optative (acute accent on penult, not circumflex first aorist active infinitive) of \kateuthun“\, old verb to make straight path. Singular verb also, though both God and Christ mentioned as subject (unity in the Godhead). Apart from \mˆ genoito\ ({may it not come to pass}) the optative in a wish of the third person is found in N.T. only in strkjv@1Thessalonians:3:11,12; strkjv@5:23; strkjv@2Thessalonians:2:17; strkjv@3:5,16; strkjv@Romans:15:5,13|.

rwp@1Timothy:1:13 @{Before} (\to proteron\). Accusative of general reference of the articular comparative, "as to the former-time," formerly, as in strkjv@Galatians:4:13|. {Though I was} (\onta\). Concessive participle agreeing with \me\. {Blasphemer} (\blasphˆmon\). Old word either from \blax\ (stupid) and \phˆmˆ\, speech, or from \blapt“\, to injure. Rare in N.T. but Paul uses \blasphˆme“\, to blaspheme in strkjv@Romans:2:24|. {Persecutor} (\di“ktˆs\). Songs:far found only here. Probably made by Paul from \di“k“\, which he knew well enough (Acts:22:4,7; strkjv@26:14f.; strkjv@Galatians:1:13,23; strkjv@Phillipians:3:6; strkjv@2Timothy:3:12|). {Injurious} (\hubristˆn\). Substantive, not adjective, "an insolent man." Old word from \hubriz“\, in N.T. only here and strkjv@Romans:1:30|. {I obtained mercy} (\eleˆthˆn\). First aorist passive indicative of \elee“\, old verb. See strkjv@2Corinthians:4:1; strkjv@Romans:11:30f|. {Ignorantly} (\agno“n\). Present active participle of \agnoe“\, "not knowing." Old verb (Romans:2:4|). In a blindness of heart. {In unbelief} (\en apistiƒi\). See strkjv@Romans:11:20,25|.

rwp@1Timothy:1:15 @{Faithful is the saying} (\pistos ho logos\). Five times in the Pastorals (1Timothy:1:15; strkjv@3:1; strkjv@4:9; strkjv@Titus:3:8; strkjv@2Timothy:2:11|). It will pay to note carefully \pistis, pisteu“, pistos\. Same use of \pistos\ (trustworthy) applied to \logos\ in strkjv@Titus:1:9; strkjv@Revelation:21:5; strkjv@22:6|. Here and probably in strkjv@2Timothy:2:11| a definite saying seems to be referred to, possibly a quotation (\hoti\) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in strkjv@John:9:37; strkjv@11:27; strkjv@16:28; strkjv@18:37|. Paul, of course, had no access to the Johannine writings, but such "sayings" were current among the disciples. There is no formal quotation, but "the whole phrase implies a knowledge of Synoptic and Johannine language" (Lock) as in strkjv@Luke:5:32; strkjv@John:12:47|. {Acceptation} (\apodochˆs\). Genitive case with \axios\ (worthy of). Late word (Polybius, Diod., Jos.) in N.T. only here and strkjv@4:9|. {Chief} (\pr“tos\). Not \ˆn\ (I was), but \eimi\ (I am). "It is not easy to think of any one but St. Paul as penning these words" (White). In strkjv@1Corinthians:15:9| he had called himself "the least of the apostles" (\elachistos t“n apostol“n\). In strkjv@Ephesians:3:8| he refers to himself as "the less than the least of all saints" (\t“i elachistoter“i pant“n hagi“n\). On occasion Paul would defend himself as on a par with the twelve apostles (Galatians:2:6-10|) and superior to the Judaizers (2Corinthians:11:5f.; strkjv@12:11|). It is not mock humility here, but sincere appreciation of the sins of his life (cf. strkjv@Romans:7:24|) as a persecutor of the church of God (Galatians:1:13|), of men and even women (Acts:22:4f.; strkjv@26:11|). He had sad memories of those days.

rwp@1Timothy:2:2 @{For kings} (\huper basile“n\). And this included Nero who had already set fire to Rome and laid it on the Christians whom he was also persecuting. {And all them that are in high place} (\kai pant“n t“n en huperochˆi ont“n\). \Huperochˆ\ is old word (from \huperochos\ and this from \huper\ and \ech“\), but in N.T. only here and strkjv@1Corinthians:2:1|. {That we may lead} (\hina diag“men\). Purpose clause with present active subjunctive of \diag“\, an old and common verb, but in N.T. only here and strkjv@Titus:3:3|. {Tranquil} (\ˆremon\). Late adjective from the old adverb \ˆrema\ (stilly, quietly). Here only in N.T. {Quiet} (\hˆsuchion\). Old adjective, once in LXX (Isaiah:66:2|), in N.T. only here and strkjv@1Peter:3:4|. {Life} (\bion\). Old word for course of life (not \z“ˆ\). Songs:Luke:8:14|. {Gravity} (\semnotˆti\). Old word from \semnos\ (Phillipians:4:8|), in N.T. only here, strkjv@3:4; strkjv@Titus:2:7|.

rwp@1Timothy:4:15 @{Be diligent in these things} (\tauta meleta\). Old verb from \meletˆ\ (care, practice), present active imperative, "keep on practising these things." In N.T. only here and strkjv@Acts:4:25|. {Give thyself wholly to them} (\en toutois isthi\). Present imperative second person singular of \eimi\, "keep on in these things." Note five uses of \en\ in verse 12| and three datives in verse 14|. Plutarch (Pomp. 656 B) says Caesar was \en toutois\ ("in these things"). It is like our "up to his ears" in work (\in medias res\) and sticking to his task. {Thy progress} (\sou hˆ prokopˆ\). _Koin‚_ word from \prokopt“\, to cut forward, to blaze the way, in N.T. only here and strkjv@Phillipians:1:12,25|. Paul's concern (purpose, \hina\ and present subjunctive \ˆi\ of \eimi\) is that Timothy's "progress" may be "manifest to all." It is inspiring to see a young preacher grow for then the church will grow with him.

rwp@2Corinthians:3:16 @{It shall turn} (\epistrepsei\). The heart of Israel. {The veil is taken away} (\periaireitai to kalumma\). Present passive indicative of \periaire“\, old verb, to take from around, as of anchors (Acts:27:40|), to cut loose (Acts:28:13|), for hope to be taken away (Acts:27:20|). Here Paul has in mind strkjv@Exodus:34:34| where we find of Moses that \periˆireito to kalumma\ (the veil was taken from around his face) whenever he went before the Lord. After the ceremony the veil is taken from around (\peri-\) the face of the bride.

rwp@2Corinthians:5:14 @{The love of Christ} (\hˆ agapˆ tou Christou\). Subjective genitive, Christ's love for Paul as shown by verse 15|. {Constraineth us} (\sunechei hˆmas\). Old and common verb, to hold together, to press the ears together (Acts:7:57|), to press on every side (Luke:8:45|), to hold fast (Luke:22:63|), to hold oneself to (Acts:18:5|), to be pressed (passive, strkjv@Luke:12:50; strkjv@Phillipians:1:23|). Songs:here Paul's conception of Christ's love for him holds him together to his task whatever men think or say. {Judging this} (\krinantas touto\). Having reached this conclusion, ever since his conversion (Galatians:1:17f.|). {One died for all} (\heis huper pant“n apethanen\). This is the central tenet in Paul's theology and Christology. \Huper\ (over) here is used in the sense of substitution as in strkjv@John:11:50; strkjv@Galatians:3:13|, death in behalf so that the rest will not have to die. This use of \huper\ is common in the papyri (Robertson, _Grammar_, p. 631). In fact, \huper\ in this sense is more usual in Greek than \anti, pro\ or any other preposition. {Therefore all died} (\ara hoi pantes apethanon\). Logical conclusion (\ara\, corresponding), the one died for the all and so the all died when he did, all the spiritual death possible for those for whom Christ died. This is Paul's gospel, clear-cut, our hope today.

rwp@2Corinthians:5:16 @{Henceforth} (\apo tou nun\). From the time that we gained this view of Christ's death for us. {After the flesh} (\kata sarka\). According to the flesh, the fleshy way of looking at men. He, of course, knows men "in the flesh (\en tˆi sarki\), but Paul is not speaking of that. Worldly standards and distinctions of race, class, cut no figure now with Paul (Galatians:3:28|) as he looks at men from the standpoint of the Cross of Christ. {Even though we have known Christ after the flesh} (\ei kai egn“kamen kata sarka Christon\). Concessive clause (\ei kai\, if even or also) with perfect active indicative. Paul admits that he had once looked at Christ \kata sarka\, but now no longer does it. Obviously he uses \kata sarka\ in precisely the same sense that he did in verse 15| about men. He had before his conversion known Christ \kata sarka\, according to the standards of the men of his time, the Sanhedrin and other Jewish leaders. He had led the persecution against Jesus till Jesus challenged and stopped him (Acts:9:4|). That event turned Paul clean round and he no longer knows Christ in the old way \kata sarka\. Paul may or may not have seen Jesus in the flesh before his death, but he says absolutely nothing on that point here.

rwp@2Corinthians:9:9 @{As it is written} (\kath“s gegraptai\). strkjv@Psalms:92:3,9|. Picture of the beneficent man. {He hath scattered abroad} (\eskorpisen\). First aorist active indicative of \skorpiz“\, to scatter, _Koin‚_ verb for \skedannumi\ of the Attic. Probably akin to \skorpios\ (scorpion) from root \skarp\, to cut asunder. See on ¯Matthew:12:30|. It is like sowing seed. {To the poor} (\tois penˆsin\). Old word from \penamai\, to work for one's living. Latin _penuria_ and Greek \peina“\, to be hungry, are kin to it. Only N.T. instance and to be distinguished from \pt“chos\, beggar, abjectly poor.

rwp@2Corinthians:11:12 @{That I may cut off occasion} (\hina ekkops“ tˆn aphormˆn\). Purpose clause with \hina\ and first aorist active subjunctive of \ekkopt“\, old verb to cut out or off (Matthew:3:10; strkjv@5:30|). See strkjv@2Corinthians:5:12| for \aphormˆn\. {From them which desire an occasion} (\t“n thelont“n aphormˆn\). Ablative case after \ekkops“\. There are always some hunting for occasions to start something against preachers. {They may be found} (\heureth“sin\). First aorist passive subjunctive of \heurisk“\, to find with final conjunction \hina\.

rwp@2Corinthians:11:20 @{For ye bear with a man} (\anechesthe gar\). " You tolerate tyranny, extortion, craftiness, arrogance, violence, and insult" (Plummer). Sarcasm that cut to the bone. Note the verb with each of the five conditional clauses (enslaves, devours, takes captive, exalteth himself, smites on the face). The climax of insult, smiting on the face.

rwp@2Corinthians:12:10 @{Wherefore I take pleasure} (\dio eudok“\). For this noble word see on ¯Matthew:3:17; strkjv@2Corinthians:5:8|. The enemies of Paul will have a hard time now in making Paul unhappy by persecutions even unto death (Phillipians:1:20-26|). He is not courting martyrdom, but he does not fear it or anything that is "for Christ's sake" (\huper Christou\). {For when} (\hotan gar\). "For whenever," indefinite time. {Then I am strong} (\tote dunatos eimi\). At that very time, but not in myself, but in the fresh access of power from Christ for the emergency.

rwp@2Corinthians:13:10 @{That I may not when present deal sharply} (\hina par“n apotom“s chrˆs“mai\). Late adverb from \apotomos\, curt, cut off. In N.T. only here and strkjv@Titus:1:13|.

rwp@2John:1:12 @{I would not} (\ouk eboulˆthˆn\). Epistolary aorist (first passive indicative). {With paper and ink} (\dia chartou kai melanos\). The \chartˆs\ was a leaf of papyrus prepared for writing by cutting the pith into strips and pasting together, old word (Jeremiah:43:23|), here only in N.T. \Melas\ is old adjective for black (Matthew:5:36; strkjv@Revelation:6:5,12|), and for black ink here, strkjv@3John:1:13; strkjv@2Corinthians:3:3|. Apparently John wrote this little letter with his own hand. {To come} (\genesthai\). Second aorist middle infinitive of \ginomai\ after \elpiz“\, I hope. {Face to face} (\stoma pros stoma\). "Mouth to mouth." Songs:in strkjv@3John:1:14; strkjv@Numbers:12:8|. "Face to face" (\pros“pon pros pros“pon\) we have in strkjv@1Corinthians:13:12|. {Your} (\hum“n\). Or "our" (\hˆm“n\). Both true. {That may be fulfilled} (\hina peplˆr“menˆ ˆi\). Purpose clause with \hina\ and the periphrastic perfect passive subjunctive of \plˆro“\, as in strkjv@1John:1:4|, which see.

rwp@Info_2Peter @ THE PURPOSE Certainly Peter is here concerned chiefly with the heresies of that general region in Asia Minor that so disturbed Paul (Colossians, Ephesians, Pastoral Epistles) and John (Gospel, Epistles, Apocalypse). Paul early foresaw at Miletus these wolves that would ravish the sheep (Acts:20:29f.|). In I Peter he is concerned chiefly with the fiery persecutions that are upon them, but here with the heretics that threaten to lead them astray.

rwp@2Peter:3:9 @{Is not slack concerning his promise} (\ou bradunei tˆs epaggelias\). Ablative case \epaggelias\ after \bradunei\ (present active indicative of \bradun“\, from \bradus\, slow), old verb, to be slow in, to fall short of (like \leipetai sophias\ in strkjv@James:1:5|), here and strkjv@1Timothy:3:15| only in N.T. {Slackness} (\bradutˆta\). Old substantive from \bradus\ (James:1:19|), here only in N.T. God is not impotent nor unwilling to execute his promise. {To youward} (\eis humas\). \Pros\ rather than \eis\ after \makrothumei\ in strkjv@1Thessalonians:5:14| and \epi\ in strkjv@James:5:7|, etc. {Not wishing} (\mˆ boulomenos\). Present middle participle of \boulomai\. Some will perish (verse 7|), but that is not God's desire. Any (\tinas\). Rather than "some" (\tines\) above. Accusative with the infinitive \apolesthai\ (second aorist middle of \apollumi\. God wishes "all" (\pantas\) to come (\ch“rˆsai\ first aorist active infinitive of \ch“re“\, old verb, to make room). See strkjv@Acts:17:30; strkjv@Romans:11:32; strkjv@1Timothy:2:4; strkjv@Hebrews:2:9| for God's provision of grace for all who will repent.

rwp@2Thessalonians:1:4 @{Songs:that} (\h“ste\). Another example of \h“ste\ and the infinitive (\enkauchƒsthai\) for result as in strkjv@1Thessalonians:1:7| which see. {We ourselves} (\autous hˆmas\). Accusative of general reference with the infinitive, but not merely \hˆmƒs\ (or \heautous\), perhaps in contrast with \en humin\ (in you), as much as to say, "so that we ourselves, contrary to your expectations, are boasting" (Frame). \Enkauchaomai\ occurs here alone in N.T., but is found in the LXX and in _Aesop's Fables_, proof enough of its vernacular use. Paul was not above praising one church to other churches, to provoke them to good works. Here he is boasting of Thessalonica in Macedonia to the Corinthians as he did later to the Corinthians about the collection (2Corinthians:8:1-15|) after having first boasted to the Macedonians about the Corinthians (2Corinthians:9:1-5|). There were other churches in Achaia besides Corinth (2Corinthians:1:1|). {For} (\huper\). Over, about, like \peri\ (1Thessalonians:1:2|). {In all your persecutions} (\en pasin tois di“gmois hum“n\). Their patience and faith had already attracted Paul's attention (1Thessalonians:1:3|) and their tribulations \thlipsesin\ (1Thessalonians:1:6|). Here Paul adds the more specific term \di“gmos\, old word from \di“k“\, to chase, to pursue, a word used by Paul of his treatment in Corinth (2Corinthians:12:10|). {Which ye endure} (\hais anechesthe\). B here reads \enechesthe\, to be entangled in, to be held in as in strkjv@Galatians:5:1|, but \anechesthe\ is probably correct and the \hais\ is probably attracted to locative case of \thlipsesin\ from the ablative \h“n\ after \anechesthe\, {from which ye hold yourselves back} (cf. strkjv@Colossians:3:13|).

rwp@2Thessalonians:1:7 @{Rest with us} (\anesin meth' hˆm“n\). Let up, release. Old word from \aniˆmi\, from troubles here (2Corinthians:2:13; strkjv@7:5; strkjv@8:13|), and hereafter as in this verse. Vivid word. They shared suffering with Paul (verse 5|) and so they will share (\meth'\) the {rest}. {At the revelation of the Lord Jesus} (\en tˆi apokalupsei tou Kuriou Iˆsou\). Here the \Parousia\ (1Thessalonians:2:19; strkjv@3:13; strkjv@5:23|) is pictured as a {Revelation} (Un-veiling, \apo-kalupsis\) of the Messiah as in strkjv@1Corinthians:1:7, strkjv@1Peter:1:7,13| (cf. strkjv@Luke:17:30|). At this Unveiling of the Messiah there will come the {recompense} (verse 6|) to the persecutors and the {rest} from the persecutions. This Revelation will be {from heaven} (\ap' ouranou\) as to place and {with the angels of his power} (\met' aggel“n duname“s autou\) as the retinue and {in flaming fire} (\en puri phlogos\, in a fire of flame, fire characterized by flame). In strkjv@Acts:7:30| the text is {flame of fire} where \puros\ is genitive (like strkjv@Isaiah:66:15|) rather than \phlogos\ as here (Exodus:3:2|).

rwp@2Thessalonians:1:8 @{Rendering} (\didontos\). Genitive of present active participle of \did“mi\, to give, agreeing with \Iˆsou\. {Vengeance} (\ekdikˆsin\). Late word from \ekdike“\, to vindicate, in Polybius and LXX. {To them that know not God} (\tois mˆ eidosin theon\). Dative plural of perfect active participle \eid“s\. Apparently chiefly Gentiles in mind (1Thessalonians:4:3; strkjv@Galatians:4:8; strkjv@Romans:1:28; strkjv@Ephesians:2:12|), though Jews are also guilty of wilful ignorance of God (Romans:2:14|). {And to them that obey not the gospel of our Lord Jesus} (\kai tois mˆ hupakouousin t“i euaggeli“i tou kuriou hˆm“n Iˆsou\). Repetition of the article looks like another class and so Jews (Romans:10:16|). Both Jews as instigators and Gentiles as officials (\politarchs\) were involved in the persecution in Thessalonica (Acts:17:5-9; strkjv@2Thessalonians:1:6|). Note the use of "gospel" here as in strkjv@Mark:1:15| "believe in the gospel."

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 atakt“s\, the other two specifying with a vivid word-play, {that work not at all, but are busy-bodies} (\mˆden 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:3:15 @{Not as an enemy} (\mˆ h“s echthron\). This is always the problem in such ostracism as discipline, however necessary it is at times. Few things in our churches are more difficult of wise execution than the discipline of erring members. The word \echthros\ is an adjective, hateful, from \echthos\, hate. It can be passive, {hated}, as in strkjv@Romans:11:28|, but is usually active {hostile}, enemy, foe.

rwp@2Timothy:2:15 @{Give diligence} (\spoudason\). First aorist active imperative of \spoudaz“\, old word, as in strkjv@1Thessalonians:2:17; strkjv@Galatians:2:10|. {To present} (\parastˆsai\). First aorist active infinitive of \paristˆmi\ as in strkjv@Colossians:1:22,28|. {Approved unto God} (\dokimon t“i the“i\). Dative case \the“i\ with \dokimon\, predicate accusative, old adjective (from \dechomai\), for which see strkjv@1Corinthians:11:19; strkjv@2Corinthians:10:18|. {A workman} (\ergatˆn\). See strkjv@2Corinthians:11:3; strkjv@Phillipians:3:2|. {That needeth not to be ashamed} (\anepaischunton\). Late double compound verbal adjective (\a\ privative, \epaischun“\), in Josephus and here alone. {Handling aright} (\orthotomounta\). Present active participle of \orthotome“\, late and rare compound (\orthotomos\), cutting straight, \orthos\ and \temn“\), here only in N.T. It occurs in strkjv@Proverbs:3:6; strkjv@11:5| for making straight paths (\hodous\) with which compare strkjv@Hebrews:12:13| and "the Way" in strkjv@Acts:9:2|. Theodoret explains it to mean ploughing a straight furrow. Parry argues that the metaphor is the stone mason cutting the stones straight since \temn“\ and \orthos\ are so used. Since Paul was a tent-maker and knew how to cut straight the rough camel-hair cloth, why not let that be the metaphor? Certainly plenty of exegesis is crooked enough (crazy-quilt patterns) to call for careful cutting to set it straight.

rwp@2Timothy:2:16 @{Shun} (\periistaso\). See strkjv@Titus:3:9|. {Babblings} (\kenoph“nias\). 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:3:7 @{Never able to come to the knowledge of the truth} (\mˆdepote eis epign“sin alˆtheias elthein dunamena\). Pathetic picture of these hypnotized women without intellectual power to cut through the fog of words and, though always learning scraps of things, they never come into the full knowledge (\epign“sin\) of the truth in Christ. And yet they even pride themselves on belonging to the intelligentsia!

rwp@2Timothy:3:10 @{Didst follow} (\parˆkolouthˆsas\). First aorist active indicative of \parakolouthe“\, for which see strkjv@1Timothy:4:6|. Some MSS. have perfect active \parˆkolouthˆkas\ (thou hast followed). Nine associative-instrumental cases here after the verb ({teaching}, \didaskaliƒi\, strkjv@Romans:12:7|; {conduct}, \ag“gˆi\, old word here only in N.T.; {purpose}, \prothesei\, strkjv@Romans:8:28|; {faith}, \pistei\, strkjv@1Thessalonians:3:6|; {longsuffering}, \makrothumiƒi\, strkjv@Colossians:1:11|; {persecutions}, \di“gmois\, strkjv@2Thessalonians:1:4|; {sufferings}, \pathˆmasin\, strkjv@2Corinthians:1:6f.|). The two last items belong to verse 11|.

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 di“gmous hupˆnegka\). Qualitative relative again with \di“gmous\. 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 zˆin euseb“s\). "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} (\di“chthˆsontai\). Future passive of \di“k“\, "shall be persecuted" (shall be hunted as wild beasts).

rwp@2Timothy:3:13 @{Impostors} (\goˆtes\). Old word from wailers (\goa“\, to bewail), professional mourners, deceivers, jugglers. Here only in the N.T. Modern impostors know all the tricks of the trade. {Shall wax worse and worse} (\prokopsousin epi to cheiron\). "Shall cut forward to the worse stage." See strkjv@2:16| for \prokopt“\. \Cheiron\ is comparative of \kakos\, "to the worse than now." {Deceiving and being deceived} (\plan“ntes kai plan“menoi\). Present active and present passive participles of \plana“\. The tragedy of it all is that these seducers are able to deceive others as well as themselves.

rwp@Acts:5:11 @{Upon the whole church} (\eph' holˆn tˆn ekklˆsian\). Here \ekklˆsia\ for the first time in Acts of the believers in Jerusalem. Twice already in the Gospels, once of the whole body of believers or the Kingdom (Matthew:16:18|), the other of the local body (Matthew:18:17|). In strkjv@Acts:7:38| it is used of the whole congregation of Israel while in strkjv@19:32| it is used of a public assembly in Ephesus. But already in strkjv@Acts:8:3| it is applied to the church which Saul was persecuting in their homes when not assembled. Songs:here the etymological meaning of "assembly" disappears for "the church" were now the scattered saints hiding in their separate homes. The whole body of believers in Jerusalem and all who heard of the fate of Ananias and Sapphira (beautiful, her name means) were in awe and dread. It was already a dangerous thing to be a follower of Christ unless one was willing to walk straight.

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

rwp@Acts:5:22 @{The officers} (\hoi hupˆretai\). Under-rowers, literally (Matthew:5:25|). The servants or officers who executed the orders of the Sanhedrin. {Shut} (\kekleismenon\). Perfect passive participle of \klei“\. Shut tight. {Standing at the doors} (\hest“tas epi t“n thur“n\). Graphic picture of the sentinels at the prison doors.

rwp@Acts:5:33 @{Were cut to the heart} (\dieprionto\). Imperfect passive of \diapri“\ old verb (\dia, pri“\), to saw in two (\dia\), to cut in two (to the heart). Here it is rage that cuts into their hearts, not conviction of sin as in strkjv@Acts:2:37|. Only here and strkjv@Acts:7:54| (after Stephen's speech) in the N.T. (cf. Simeon's prophecy in strkjv@Luke:2:35|). {Were minded} (\eboulonto\). Imperfect middle of \boulomai\. They were plotting and planning to kill (\anelein\, as in strkjv@Acts:2:23; strkjv@Luke:23:33| which see) then and there. The point in strkjv@4:7| was whether the apostles deserved stoning for curing the cripple by demoniacal power, but here it was disobedience to the command of the Sanhedrin which was not a capital offence. "They were on the point of committing a grave judicial blunder" (Furneaux).

rwp@Acts:7:6 @{On this wise} (\hout“s\). 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 gˆi allotriƒi\). In a land not one's own, that belongs to another, alien as in strkjv@Matthew:17:25f.|, which see. {Four hundred years} (\etˆ 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:9:1 @{Yet} (\eti\). As if some time elapsed between the death of Stephen as is naturally implied by the progressive persecution described in strkjv@8:3|. The zeal of Saul the persecutor increased with success. {Breathing threatening and slaughter} (\enpne“n apeilˆs kai phonou\). Present active participle of old and common verb. Not "breathing out," but "breathing in" (inhaling) as in Aeschylus and Plato or "breathing on" (from Homer on). The partitive genitive of \apeilˆs\ and \phonou\ means that threatening and slaughter had come to be the very breath that Saul breathed, like a warhorse who sniffed the smell of battle. He breathed on the remaining disciples the murder that he had already breathed in from the death of the others. He exhaled what he inhaled. Jacob had said that "Benjamin shall ravin as a wolf" (Genesis:49:27|). This greatest son of Benjamin was fulfilling this prophecy (Furneaux). The taste of blood in the death of Stephen was pleasing to young Saul (8:1|) and now he revelled in the slaughter of the saints both men and women. In strkjv@26:11| Luke quotes Paul as saying that he was "exceedingly mad against them."

rwp@Acts:9:2 @{Asked} (\ˆitˆsato\). First aorist middle indicative, the indirect middle, asked for himself (as a favour to himself). Felten notes that "Saul as a Pharisee makes request of a Sadducee" (the high priest) either Caiaphas if before A.D. 35, but if in 36 Jonathan, son of Caiaphas or if in 37 Theophilus, another son of Caiaphas. {Letters} (\epistolas\). Julius Ceasar and Augustus had granted the high priest and Sanhedrin jurisdiction over Jews in foreign cities, but this central ecclesiastical authority was not always recognized in every local community outside of Judea. Paul says that he received his authority to go to Damascus from the priests (Acts strkjv@26:10|) and "the estate of the elders" (22:5|), that is the Sanhedrin. {To Damascus} (\eis Damaskon\). As if no disciples of importance (outside the apostles in Jerusalem) were left in Judea. Damascus at this time may have been under the rule of Aretas of Arabia (tributary to Rome) as it certainly was a couple of years later when Saul escaped in a basket (2Corinthians:11:32|). This old city is the most enduring in the history of the world (Knowling). It is some 150 miles Northeast from Jerusalem and watered by the river Abana from Anti-Lebanon. Here the Jews were strong in numbers (10,000 butchered by Nero later) and here some disciples had found refuge from Saul's persecution in Judea and still worshipped in the synagogues. Paul's language in strkjv@Acts:26:11| seems to mean that Damascus is merely one of other "foreign cities" to which he carried the persecution. {If he found} (\ean heurˆi\). Third class condition with aorist subjunctive retained after secondary tense (asked). {The Way} (\tˆs hodou\). A common method in the Acts for describing Christianity as the Way of life, absolutely as also in strkjv@19:9,23; strkjv@22:4; strkjv@24:14,22| or the way of salvation (16:17|) or the way of the Lord (18:25|). It is a Jewish definition of life as in strkjv@Isaiah:40:3| "the way of the Lord," strkjv@Psalms:1:6| "the way of the righteous," "the way of the wicked." Jesus called himself "the way" (John:14:6|), the only way to the Father. The so-called Epistle of Barnabas presents the Two Ways. The North American Indians call Christianity the Jesus Road. {That he might bring them bound} (\hop“s dedemenous agagˆi\). Final clause with \hop“s\ (less common than \hina\) and aorist (effective) subjunctive (\agagˆi\, reduplicated aorist of \ag“\, common verb) and perfect passive participle (\dedemenous\) of \de“\, in a state of sheer helplessness like his other victims both men and women. Three times (8:3; strkjv@9:2; strkjv@22:4|) this fact of persecuting women is mentioned as a special blot in Paul's cruelty (the third time by Paul himself) and one of the items in his being chief of sinners (1Timothy:1:15|).

rwp@Acts:9:4 @{He fell upon the earth} (\pes“n epi tˆn gˆn\). Second aorist active participle. Songs:in strkjv@22:7| Paul says: "I fell unto the ground" (\epesa eis to edaphos\) using an old word rather than the common \gˆn\. In strkjv@26:14| Paul states that "we were all fallen to the earth" (\pant“n katapesont“n hˆm“n eis tˆn gˆn\, genitive absolute construction). But here in verse 7| "the men that journeyed with him stood speechless" (\histˆkeisan eneoi\). But surely the points of time are different. In strkjv@26:14| Paul refers to the first appearance of the vision when all fell to the earth. Here in verse 7| Luke refers to what occurred after the vision when both Saul and the men had risen from the ground. {Saul, Saul} (\Saoul, Saoul\). The Hebrew form occurs also in strkjv@22:7; strkjv@26:14| where it is expressly stated that the voice was in the Hebrew (Aramaic) tongue as also in strkjv@9:17| (Ananias). Deissmann (_Bible Studies_, p. 316) terms this use of \Saoul\ "the historian's sense of liturgical rhythm." For the repetition of names by Jesus note strkjv@Luke:10:41| (Martha, Martha), strkjv@Luke:22:31| (Simon, Simon). {Me} (\me\). In persecuting the disciples, Saul was persecuting Jesus, as the words of Jesus in verse 5| made plain. Christ had already spoken of the mystic union between himself and his followers (Matthew:10:40; strkjv@25:40,45; strkjv@John:15:1-5|). The proverb (Pindar) that Jesus quotes to Saul about kicking against the goad is genuine in strkjv@26:14|, but not here.

rwp@Acts:9:8 @{He saw nothing} (\ouden eblepen\). Imperfect active indicative, was seeing nothing. "The glory of that light" (22:11|) when he saw Jesus had blinded his eyes now wide open (\ane“igmen“n\, perfect passive participle of \anoig“\ with double reduplication). The blindness was proof that something had happened to him and that it was no hallucination that he had seen the Risen Christ. Saul arose after the others were on their feet. {They led him by the hand} (\cheirag“gountes\). From \cheirag“gos\ (\cheir\, hand and \ag“\, to lead). Only here in the N.T., but in LXX and late writers though not in the old Greek. It was a pathetic picture to see the masterful Saul, victorious persecutor and conqueror of the disciples, now helpless as a child.

rwp@Acts:9:13 @{How much evil} (\hosa kaka\). How many evil things. Saul's reputation (26:10|) as a persecutor had preceded him. {To thy saints} (\tois hagiois\). Dative of disadvantage. "Used here for the first time as a name for the Christians" (Knowling), but it came to be the common and normal (Hackett) term for followers of Christ (9:32,41; strkjv@26:10; strkjv@1Corinthians:1:2|, etc.). This common word is from \to hagos\, religious awe or reverence and is applied to God's name (Luke:1:49|), God's temple (Matthew:24:15|), God's people as set apart for God (Luke:1:70; strkjv@2:23; strkjv@Romans:1:7|, etc.). Ananias in his ignorance saw in Saul only the man with an evil reputation while Jesus saw in Saul the man transformed by grace to be a messenger of mercy.

rwp@Acts:9:21 @{Were amazed} (\existanto\). Imperfect middle indicative of \existˆmi\. They continued to stand out of themselves in astonishment at this violent reversal in Saul the persecutor. {Made havock} (\porthˆsas\). First aorist active participle of \porthe“\, to lay waste, an old verb, but only here and strkjv@Galatians:1:13,23| by Paul, an interesting coincidence. It is the old proverb about Saul among the prophets (1Samuel:10:12|) revived with a new meaning (Furneaux). {Had come} (\elˆluthei\). Past perfect indicative active. {Might bring} (\agagˆi\). Second aorist (effective) active subjunctive of \ag“\ with \hina\ (purpose). {Bound} (\dedemenous\). Perfect passive participle of \de“\. Interesting tenses.

rwp@Acts:12:11 @{Was come to himself} (\en heaut“i 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 elth“n\ (coming to himself, as if he had been on a trip away from himself). {Now I know of a truth} (\nun oida alˆth“s\). 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:12:15 @{Thou art mad} (\mainˆi\). Present middle indicative second person singular. Old verb, only in the middle voice. Festus used the same word to Paul (26:24|). The maid was undoubtedly excited, but it was a curious rebuff from those who had been praying all night for Peter's release. In their defence it may be said that Stephen and James had been put to death and many others by Saul's persecution. {She confidently affirmed} (\diischurizeto\). Imperfect middle of \diischurizomai\, an old word of vigorous and confident assertion, originally to lean upon. Only here in the N.T. The girl stuck to her statement. {It is his angel} (\Hosea:aggelos estin autou\). This was the second alternative of the disciples. It was a popular Jewish belief that each man had a guardian angel. Luke takes no position about it. No scripture teaches it.

rwp@Acts:12:19 @{He examined} (\anakrinas\). First aorist active participle of \anakrin“\, old verb to sift up and down, to question thoroughly, in a forensic sense (Luke:23:14; strkjv@Acts:4:9; strkjv@12:19; strkjv@28:18|). {That they should be put to death} (\apachthˆnai\). First aorist passive infinitive (indirect command) of \apag“\, old verb to lead away, especially to execution as in strkjv@Matthew:27:31|. Here it is used absolutely. This was the ordinary Roman routine and not a proof of special cruelty on the part of Herod Agrippa. {Tarried} (\dietriben\). Imperfect active. Herod Agrippa made his home in Jerusalem, but he went to Caesarea to the public games in honour of Emperor Claudius.

rwp@Acts:12:20 @{Was highly displeased} (\ˆn thumomach“n\). 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 parˆsan\). 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 koit“nos tou basileos\). The one over the bedchamber (\koit“nos\, late word from \koitˆ\, 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} (\ˆitounto eirˆnˆn\). Imperfect middle of \aite“\, kept on asking for peace. {Because their country was fed} (\dia to trephesthai aut“n tˆn 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:13:12 @{Believed} (\episteusen\). Ingressive aorist active indicative. Renan considers it impossible that a Roman proconsul could be converted by a miracle. But it was the teaching about the Lord (\tou kuriou\, objective genitive) by which he was astonished (\ekplˆssomenos\, present passive participle of \ekplˆss“\, see on ¯Matthew:7:28|) or struck out as well as by the miracle. The blindness came "immediately" (\paraehrˆma\) upon the judgment pronounced by Paul. It is possible that Sergius Paulus was converted to Christ without openly identifying himself with the Christians as his baptism is not mentioned as in the case of Cornelius. But, even if he was baptized, he need not have been deposed from his proconsulship as Furneaux and Rackham argue because his office called for "official patronage of idolatrous worship." But that could have been merely perfunctory as it probably was already. He had been a disciple of the Jewish magician, Elymas Barjesus, without losing his position. Imperial persecution against Christianity had not yet begun. Furneaux even suggests that the conversion of a proconsul to Christianity at this stage would have called for mention by the Roman and Greek historians. There is the name Sergia Paullina in a Christian cemetery in Rome which shows that one of his family was a Christian later. One will believe what he wills about Sergius Paulus, but I do not see that Luke leaves him in the category of Simon Magus who "believed" (8:13|) for revenue only.

rwp@Acts:13:50 @{Urged on} (\par“trunan\). 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 euschˆmonas\), 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 pr“tous tˆs pole“s\). 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} (\epˆgeiran di“gmon\). 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 erhabdisthˆn\, 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 t“n hori“n aut“n\). 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:13:52 @{And the disciples} (\hoi te\ or \hoi de mathˆtai\). The Gentile Christians in Antioch in Pisidia. Persecution had precisely the opposite effect to the intention of the Jews for they "were filled with joy and the Holy Spirit" (\eplˆrounto charas kai pneumatos hagiou\). Imperfect passive, they kept on being filled. It had been so before (Acts:4:31; strkjv@8:4; strkjv@9:31; strkjv@12:24|). The blood of the martyrs is still the seed of the church.

rwp@Acts:14:2 @{That were disobedient} (\hoi apeithˆsantes\). First aorist active articular participle, not the present \apeithountes\ as the Textus Receptus has it. But the meaning is probably the Jews that disbelieved, rather than that disobeyed. Strictly \apeithe“\ does mean to disobey and \apiste“\ to disbelieve, but that distinction is not observed in strkjv@John:3:36| nor in strkjv@Acts:19:9; strkjv@28:24|. The word \apeithe“\ means to be \apeithˆs\, to be unwilling to be persuaded or to withhold belief and then also to withhold obedience. The two meanings run into one another. To disbelieve the word of God is to disobey God. {Made them evil affected} (\ekak“san\). First aorist active indicative of \kako“\, old verb from \kakos\, to do evil to, to ill-treat, then in later Greek as here to embitter, to exasperate as in strkjv@Psalms:105:32| and in Josephus. In this sense only here in the N.T. Evidently Paul preached the same message as in Antioch for it won both Jews and Gentiles, and displeased the rabbis. Codex Bezae adds here that "the chiefs of the synagogue and the rulers" brought persecution upon Paul and Barnabas just as was argued about Antioch. Outside the synagogue the Jews would poison the minds of the Gentiles against Paul and Barnabas. "The story of Thecla suggests a means, and perhaps the apostles were brought before the magistrates on some charge of interference with family life. The magistrates however must have seen at once that there was no legal case against them; and by a sentence of acquittal or in some other way the Lord gave peace" (Rackham). As we have it, the story of Paul and Thecla undoubtedly has apocryphal features, though Thecla may very well be an historical character here at Iconium where the story is located. Certainly the picture of Paul herein drawn cannot be considered authentic though a true tradition may underlie it: "bald, bowlegged, strongly built, small in stature, with large eyes and meeting eyebrows and longish nose; full of grace; sometimes looking like a man, sometimes having the face of an angel."

rwp@Acts:14:3 @{Long time therefore} (\hikanon men oun chronon\). Accusative of duration of time (possibly six months) and note \men oun\. There is an antithesis in \eschisthˆ de\ (verse 4|) and in verse 5| (\egeneto de\). After the persecution and vindication there was a season of great opportunity which Paul and Barnabas used to the full, "speaking boldly" (\parrˆsiazomenoi\ as in strkjv@13:46| at Antioch in Pisidia, "in the Lord" (\epi t“i kuri“i\), upon the basis of the Lord Jesus as in strkjv@4:17f|. And the Lord Jesus "bore witness to the word of his grace" as he always does, "granting signs and wonders to be done by their hands" (\didonti sˆmeia kai terata ginesthai dia t“n cheir“n aut“n\). Present participle (\didonti\) and present infinitive (\ginesthai\) repetition of both signs and wonders (note both words) just as had happened with Peter and John and the other apostles (2:43; strkjv@4:29f.; strkjv@5:12|; cf. strkjv@Hebrews:2:4|). The time of peace could not last forever with such a work of grace as this. A second explosion of persecution was bound to come and some of the MSS. actually have \ek deuterou\ (a second time).

rwp@Acts:14:19 @{But there came thither Jews from Antioch and Iconium} (\Epˆlthan de apo Antiocheias kai Ikoniou Ioudaioi\). Came to or upon them, \epˆlthan\, second aorist (ingressive) indicative of \eperchomai\. Whether news of the miracle had reached those cities we do not know. These may have been travelling grain merchants. At any rate there was an interval in which Paul and Barnabas won some disciples (verse 22|). There would be a natural reaction, even revulsion, in the minds of many who had come so near to worshipping Paul and Barnabas. The pendulum swings easily from one extreme to the other. The hostile Jews from Antioch and Iconium may even have followed Paul and Barnabas along the fine Roman road on purpose to keep them on the run. They had driven them out of Antioch and out of Iconium and now appear at Lystra at an opportune moment for their work. {Having persuaded the multitudes} (\peisantes tous ochlous\). First aorist (effective) active participle of \peith“\. They had complete success with many and struck at the psychological moment. {They stoned Paul} (\lithasantes ton Paulon\). First aorist active participle of \lithaz“\, late verb from \lithos\ for throwing stones (used by Paul referring to this one incident when alone he was stoned, strkjv@2Corinthians:11:25|). The wounds inflicted may have left some of the scars (\stigmata\) mentioned in strkjv@Galatians:6:17|. They stoned Paul as the chief speaker (Mercury) and passed by Barnabas (Jupiter). It was a Jewish mode of punishment as against Stephen and these Jews knew that Paul was the man that they had to deal with. Hackett notes that the Jews with two exceptions incited the persecutions which Paul endured. The exceptions were in Philippi (16:16-40|) and Ephesus (19:23-41|). {Dragged him out of the city} (\esuron ex“ tˆs pole“s\). They hurled Stephen outside of the city before stoning him (\7:58\). It was a hurried and irregular proceeding, but they were dragging (imperfect active of \sur“\, old verb) Paul out now. {Supposing that he were dead} (\nomizontes auton tethnˆkenai\). Present active participle with infinitive (second perfect active of \thnˆsk“\) in indirect discourse with accusative of general reference. The Jews are jubilant this time with memories of Paul's escape at Antioch and Iconium. The pagan mob feel that they have settled accounts for their narrow escape from worshipping two Jewish renegade preachers. It was a good day's work for them all. Luke does not say that Paul was actually dead.

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

rwp@Acts:14:21 @{When they had preached the gospel to that city} (\euaggelisamenoi tˆn polin ekeinˆn\). Having evangelized (first aorist middle participle) that city, a smaller city and apparently with no trouble from the Jews. {Had made many disciples} (\mathˆteusantes hikanous\). First aorist active participle of \mathˆteu“\ from \mathˆtˆs\, a learner or disciple. Late verb in Plutarch, to be a disciple (Matthew:27:57| like strkjv@John:19:38|) and then to disciple (old English, Spenser), to make a disciple as in strkjv@Matthew:28:19| and here. Paul and Barnabas were literally here obeying the command of Jesus in discipling people in this heathen city. {They returned to Lystra and to Iconium, and to Antioch} (\hupestrepsan eis tˆn Lustran kai eis Ikonion kai eis Antiocheian\). Derbe was the frontier city of the Roman empire. The quickest way to return to Antioch in Syria would have been by the Cilician Gates or by the pass over Mt. Taurus by which Paul and Silas will come to Derbe in the second tour (Acts:15:41-16:1|), but difficult to travel in winter. But it was necessary to revisit the churches in Lystra, Iconium, Antioch in Pisidia and to see that they were able to withstand persecution. Paul was a Roman citizen though he had not made use of this privilege as yet for his own protection. Against mob violence it would count for little, but he did not hesitate. Paul had been stoned in Lystra, threatened in Iconium, expelled in Antioch. He shows his wisdom in conserving his work.

rwp@Acts:14:22 @{Confirming} (\epistˆrizontes\). Late verb (in LXX), in N.T. only in strkjv@Acts:14:22; strkjv@15:32,41|, to make more firm, to give additional (\epi\) strength. Each time in Acts the word is used concerning these churches. {To continue in the faith} (\emmenein tˆi pistei\). To remain in with locative, old verb. It is possible that \pistis\ here has the notion of creed as Paul uses it later (Colossians:1:23| with \epimen“\; strkjv@1Timothy:5:8|). It seems to be here more than trust or belief. These recent converts from heathenism were ill-informed, were persecuted, had broken family and social ties, greatly needed encouragement if they were to hold out. {We must} (\dei hˆmƒs\). It does not follow from this use of "we" that Luke was present, since it is a general proposition applying to all Christians at all times (2Timothy:3:12|). Luke, of course, approved this principle. Knowling asks why Timothy may not have told Luke about Paul's work. It all sounds like quotation of Paul's very language. Note the change of construction here after \parakalountes\ (infinitive of indirect command, \emmenein\, but \hoti dei\, indirect assertion). They needed the right understanding of persecution as we all do. Paul frankly warned these new converts in this heathen environment of the many tribulations through which they must enter the Kingdom of God (the culmination at last) as he did at Ephesus (Acts:20:20|) and as Jesus had done (John:16:33|). These saints were already converted.

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

rwp@Acts:17:10 @{Immediately by night} (\euthe“s dia nuktos\). Paul's work had not been in vain in Thessalonica (1Thessalonians:1:7f.; strkjv@2:13,20|). Paul loved the church here. Two of them, Aristarchus and Secundus, will accompany him to Jerusalem (Acts:20:4|) and Aristarchus will go on with him to Rome (27:2|). Plainly Paul and Silas had been in hiding in Thessalonica and in real danger. After his departure severe persecution came to the Christians in Thessalonica (1Thessalonians:2:14; strkjv@3:1-5; strkjv@2Thessalonians:1:6|). It is possible that there was an escort of Gentile converts with Paul and Silas on this night journey to Beroea which was about fifty miles southwest from Thessalonica near Pella in another district of Macedonia (Emathia). There is a modern town there of some 6,000 people. {Went} (\apˆiesan\). Imperfect third plural active of \apeimi\, old verb to go away, here alone in the N.T. A literary, almost Atticistic, form instead of \apˆlthon\. {Into the synagogue of the Jews} (\eis tˆn sunag“gˆn t“n Ioudai“n\). Paul's usual custom and he lost no time about it. Enough Jews here to have a synagogue.

rwp@Acts:17:14 @{And then immediately} (\euthe“s de tote\). They acted swiftly as in Thessalonica. {Sent forth} (\exapesteilan\). Double compound (\ex, apo\, both out and away) common in late Greek. First aorist active indicative (\exapostell“\, liquid verb). Same form in strkjv@9:30|. {As far as to the sea} (\he“s epi tˆn thalassan\). It is not clear whether Paul went all the way to Athens by land or took ship at Dium or Pydna, some sixteen miles away, and sailed to Athens. Some even think that Paul gave the Jews the slip and went all the way by land when they expected him to go by sea. At any rate we know that Paul was grieved to cut short his work in Macedonia, probably not over six months in all, which had been so fruitful in Philippi, Thessalonica, and Beroea. Silas and Timothy (note his presence) remained behind in Beroea and they would keep the work going. Paul no doubt hoped to return soon. Silas and Timothy in Beroea would also serve to screen his flight for the Jews wanted his blood, not theirs. The work in Macedonia spread widely (1Thessalonians:1:7f.|).

rwp@Acts:21:26 @{Took the men} (\paralab“n tous andras\). The very phrase used in verse 24| to Paul. {The next day} (\tˆi echomenˆi\). One of the phrases in strkjv@20:15| for the coming day. Locative case of time. {Purifying himself with them} (\sun autois hagnistheis\, first aorist passive participle of \hagniz“\). The precise language again of the recommendation in verse 24|. Paul was conforming to the letter. {Went into the temple} (\eisˆiei eis to hieron\). Imperfect active of \eiseimi\ as in verse 18| which see. Went on into the temple, descriptive imperfect. Paul joined the four men in their vow of separation. {Declaring} (\diaggell“n\). To the priests what day he would report the fulfilment of the vow. The priests would desire notice of the sacrifice. This verb only used by Luke in N.T. except strkjv@Romans:11:17| (quotation from the LXX). It is not necessary to assume that the vows of each of the five expired on the same day (Rackham). {Until the offering was offered for every one of them} (\he“s hou prosˆnechthˆ huper henos hekastou aut“n hˆ prosphora\). This use of \he“s hou\ (like \he“s\, alone) with the first aorist passive indicative \prosˆnechthˆ\ of \prospher“\, to offer, contemplates the final result (Robertson, _Grammar_, pp. 974f.) and is probably the statement of Luke added to Paul's announcement. He probably went into the temple one day for each of the brethren and one for himself. The question arises whether Paul acted wisely or unwisely in agreeing to the suggestion of James. What he did was in perfect harmony with his principle of accommodation in strkjv@1Corinthians:9:20| when no principle was involved. It is charged that here on this occasion Paul was unduly influenced by considerations of expediency and was willing for the Jewish Christians to believe him more of a Jew than was true in order to placate the situation in Jerusalem. Furneaux calls it a compromise and a failure. I do not so see it. To say that is to obscure the whole complex situation. What Paul did was not for the purpose of conciliating his opponents, the Judaizers, who had diligently spread falsehoods about him in Jerusalem as in Corinth. It was solely to break the power of these "false apostles" over the thousands in Jerusalem who have been deluded by Paul's accusers. Songs:far as the evidence goes that thing was accomplished. In the trouble that comes in Jerusalem and Caesarea the Judaizers cut no figure at all. The Jewish Christians do not appear in Paul's behalf, but there was no opportunity for them to do so. The explosion that came on the last day of Paul's appearance in the temple was wholly disconnected from his offerings for the four brethren and himself. It must be remembered that Paul had many kinds of enemies. The attack on him by these Jews from Asia had no connexion whatever with the slanders of the Judaizers about Paul's alleged teachings that Jewish Christians in the dispersion should depart from the Mosaic law. That slander was put to rest forever by his following the advice of James and justifies the wisdom of that advice and Paul's conduct about it.

rwp@Acts:21:27 @{The seven days} (\hai hepta hˆmerai\). For which Paul had taken the vow, though there may be an allusion to the pentecostal week for which Paul had desired to be present (20:16|). There is no necessary connexion with the vow in strkjv@18:15|. In strkjv@24:17| Paul makes a general reference to his purpose in coming to Jerusalem to bring alms and offerings (\prosphoras\, sacrifices). Paul spent seven days in Troas (20:6|), Tyre (21:4|), and had planned for seven here if not more. It was on the last of the seven days when Paul was completing his offerings about the vows on all five that the incident occurred that was to make him a prisoner for five years. {When they saw him in the temple} (\theasamenoi auton en t“i hier“i\). First aorist middle participle of \theaomai\ (from \thea\, a view, cf. theatre) to behold. In the very act of honouring the temple these Jews from Asia raise a hue and cry that he is dishonouring it. Paul was not known by face now to many of the Jerusalem Jews, though once the leader of the persecution after the death of Stephen and the outstanding young Jew of the day. But the Jews in Ephesus knew him only too well, some of whom are here at the pentecostal feast. They had plotted against him in Ephesus to no purpose (Acts:19:23-41; strkjv@20:19|), but now a new opportunity had come. It is possible that the cry was led by Alexander put forward by the Jews in Ephesus (19:33|) who may be the same as Alexander the coppersmith who did Paul so much harm (2Timothy:4:14|). Paul was not in the inner sanctuary (\ho naos\), but only in the outer courts (\to hieron\). {Stirred up all the multitude} (\sunecheon panta ton ochlon\). Imperfect (kept on) active of \sunche“\ or \sunchun“\ (\-unn“\), to pour together, to confuse as in strkjv@Acts:2:6; strkjv@9:22; strkjv@19:31,32; strkjv@21:31| and here to stir up by the same sort of confusion created by Demetrius in Ephesus where the same word is used twice (19:31,32|). The Jews from Ephesus had learned it from Demetrius the silversmith. {Laid hands on him} (\epebalan ep' auton tas cheiras\). Second aorist (ingressive, with endings of the first aorist, \-an\) active indicative of \epiball“\, old verb to lay upon, to attack (note repetition of \epi\). They attacked and seized Paul before the charge was made.

rwp@Acts:21:37 @{May I say something unto thee?} (\Ei exestin moi eipein ti pros se?\). On this use of \ei\ in a direct question see on ¯1:6|. The calm self-control of Paul in the presence of this mob is amazing. His courteous request to Lysias was in Greek to the chiliarch's amazement. {Dost thou know Greek?} (\Hellˆnisti gin“skeis?\). Old Greek adverb in \-i\ from \Hellˆniz“\, meaning "in Greek." "Do you know it in Greek?" In the N.T. only here and strkjv@John:19:20|. {Art thou not then the Egyptian?} (\Ouk ara su ei ho Aiguptios?\). Expects the answer _Yes_ and \ara\ argues the matter (therefore). The well-known (\ho\) Egyptian who had given the Romans so much trouble. {Stirred up to sedition} (\anastat“sas\). First aorist active participle of \anastato“\, a late verb from \anastatos\, outcast, and so to unsettle, to stir up, to excite, once known only in LXX and strkjv@Acts:17:6| (which see); strkjv@21:38; strkjv@Galatians:5:12|, but now found in several papyri examples with precisely this sense to upset. {Of the Assassins} (\t“n sikari“n\). Latin word _sicarius_, one who carried a short sword \sica\ under his cloak, a cutthroat. Josephus uses this very word for bands of robbers under this Egyptian (_War_ II. 17,6 and 13,5; _Ant_. XX. 8,10). Josephus says that there were 30,000 who gathered on the Mount of Olives to see the walls of Jerusalem fall down and not merely 4,000 as Lysias does here. But Lysias may refer to the group that were armed thus (banditti) the core of the mob of 30,000. Lysias at once saw by Paul's knowledge of Greek that he was not the famous Egyptian who led the Assassins and escaped himself when Felix attacked and slew the most of them.

rwp@Acts:22:1 @{Brethren and fathers} (\Andres adelphoi kai pateres\) Men, brethren, and fathers. The very language used by Stephen (7:2|) when arraigned before the Sanhedrin with Paul then present. Now Paul faces a Jewish mob on the same charges brought against Stephen. These words are those of courtesy and dignity (_amoris et honoris nomina_, Page). These men were Paul's brother Jews and were (many of them) official representatives of the people (Sanhedrists, priests, rabbis). Paul's purpose is conciliatory, he employs "his ready tact" (Rackham). {The defence which I now make unto you} (\mou tˆs pros humas nuni apologias\). Literally, My defence to you at this time. \Nuni\ is a sharpened form (by \-i\) of \nun\ (now), just now. The term \apologia\ (apology) is not our use of the word for apologizing for an offence, but the original sense of defence for his conduct, his life. It is an old word from \apologeomai\, to talk oneself off a charge, to make defence. It occurs also in strkjv@Acts:25:16| and then also in strkjv@1Corinthians:9:3; strkjv@2Corinthians:7:11; strkjv@Phillipians:1:7,16; strkjv@2Timothy:4:16; strkjv@1Peter:3:15|. Paul uses it again in strkjv@Acts:25:16| as here about his defence against the charges made by the Jews from Asia. He is suspected of being a renegade from the Mosaic law and charged with specific acts connected with the alleged profanation of the temple. Songs:Paul speaks in Aramaic and recites the actual facts connected with his change from Judaism to Christianity. The facts make the strongest argument. He first recounts the well-known story of his zeal for Judaism in the persecution of the Christians and shows why the change came. Then he gives a summary of his work among the Gentiles and why he came to Jerusalem this time. He answers the charge of enmity to the people and the law and of desecration of the temple. It is a speech of great skill and force, delivered under remarkable conditions. The one in chapter strkjv@Acts:26| covers some of the same ground, but for a slightly different purpose as we shall see. For a discussion of the three reports in Acts of Paul's conversion see chapter strkjv@Acts:9|. Luke has not been careful to make every detail correspond, though there is essential agreement in all three.

rwp@Acts:22:4 @{And I} (\hos\). {I who}, literally. {This Way} (\tautˆn tˆn hodon\). The very term used for Christianity by Luke concerning Paul's persecution (9:2|), which see. Here it "avoids any irritating name for the Christian body" (Furneaux) by using this Jewish terminology. {Unto the death} (\achri thanatou\). Unto death, actual death of many as strkjv@26:10| shows. {Both men and women} (\andras te kai gunaikas\). Paul felt ashamed of this fact and it was undoubtedly in his mind when he pictured his former state as "a blasphemer, and a persecutor, and injurious (1Timothy:1:13|), the first of sinners" (1Timothy:1:15|). But it showed the lengths to which Paul went in his zeal for Judaism.

rwp@Acts:22:5 @{Doth bear me witness} (\marturei moi\). Present active indicative as if still living. Caiaphas was no longer high priest now, for Ananias is at this time (23:2|), though he may be still alive. {All the estate of the elders} (\pan to presbuterion\). All the eldership or the Sanhedrin (4:5|) of which Paul was probably then a member (26:10|). Possibly some of those present were members of the Sanhedrin then (some 20 odd years ago). {From whom} (\par' h“n\). The high priest and the Sanhedrin. {Letters unto the brethren} (\epistalas pros tous adelphous\). Paul still can tactfully call the Jews his "brothers" as he did in strkjv@Romans:9:3|. There is no bitterness in his heart. {Journeyed} (\eporeuomˆn\). Imperfect middle indicative of \poreuomai\, and a vivid reality to Paul still as he was going on towards Damascus. {To bring also} (\ax“n kai\). Future active participle of \ag“\, to express purpose, one of the few N.T. examples of this classic idiom (Robertson, _Grammar_, p. 1118). {Them which were there} (\tous ekeise ontas\). _Constructio praegnans_. The usual word would be \ekei\ (there), not \ekeise\ (thither). Possibly the Christians who had fled to Damascus, and so were there (Robertson, _Grammar_, p. 548). {In bonds} (\dedemenous\). Perfect passive participle of \de“\, predicate position, "bound." {For to be punished} (\hina tim“rˆth“sin\). First aorist passive subjunctive of \tim“re“\, old verb to avenge, to take vengeance on. In the N.T. only here, and strkjv@26:11|. Pure final clause with \hina\. He carried his persecution outside of Palestine just as later he carried the gospel over the Roman empire.

rwp@Acts:22:7 @{I fell} (\epesa\). Second aorist active indicative with \-a\ rather than \epeson\, the usual form of \pipt“\. {Unto the ground} (\eis to edaphos\). Old word, here alone in N.T. Songs:the verb \edaphiz“\, is in strkjv@Luke:19:44| alone in the N.T. {A voice saying} (\ph“nˆs legousˆs\). Genitive after \ˆkousa\, though in strkjv@26:14| the accusative is used after \ˆkousa\, as in strkjv@22:14| after \akousai\, either being allowable. See on ¯9:7| for discussion of the difference in case. Saul's name repeated each time (9:4; strkjv@22:7; strkjv@26:14|). Same question also in each report: "Why persecuted thou me?" (\Ti me di“keis?\). These piercing words stuck in Paul's mind.

rwp@Acts:23:1 @{Looking steadfastly} (\atenisas\). See on this word strkjv@1:10; strkjv@3:12; strkjv@6:15; strkjv@7:55; strkjv@13:9|. Paul may have had weak eyes, but probably the earnest gaze was to see if he recognized any faces that were in the body that tried Stephen and to which he apparently once belonged. {I have lived before God} (\pepoliteumai t“i the“i\). Perfect middle indicative of \politeu“\, old verb to manage affairs of city (\polis\) or state, to be a citizen, behave as a citizen. In the N.T. only here and strkjv@Phillipians:1:27|. The idea of citizenship was Greek and Roman, not Jewish. "He had lived as God's citizen, as a member of God's commonwealth" (Rackham). God (\the“i\) is the dative of personal interest. As God looked at it and in his relation to God. {In all good conscience unto this day} (\pasˆi suneidˆsei agathˆi achri tautˆs tˆs hˆmeras\). This claim seems to lack tact, but for brevity's sake Paul sums up a whole speech in it. He may have said much more than Luke here reports along the line of his speech the day before, but Paul did not make this claim without consideration. It appears to contradict his confession as the chief of sinners (1Timothy:1:13-16|). But that depends on one's interpretation of "good conscience." The word \suneidˆsis\ is literally "joint-knowledge" in Greek, Latin (_conscientia_) and English "conscience" from the Latin. It is a late word from \sunoida\, to know together, common in O.T., Apocrypha, Philo, Plutarch, New Testament, Stoics, ecclesiastical writers. In itself the word simply means consciousness of one's own thoughts (Hebrews:10:2|), or of one's own self, then consciousness of the distinction between right and wrong (Romans:2:15|) with approval or disapproval. But the conscience is not an infallible guide and acts according to the light that it has (1Corinthians:8:7,10; strkjv@1Peter:2:19|). The conscience can be contaminated (Hebrews:10:22|, evil \ponˆrƒs\). All this and more must be borne in mind in trying to understand Paul's description of his motives as a persecutor. Alleviation of his guilt comes thereby, but not removal of guilt as he himself felt (1Timothy:1:13-16|). He means to say to the Sanhedrin that he persecuted Christians as a conscientious (though mistaken) Jew (Pharisee) just as he followed his conscience in turning from Judaism to Christianity. It is a pointed disclaimer against the charge that he is a renegade Jew, an opposer of the law, the people, the temple. Paul addresses the Sanhedrin as an equal and has no "apologies" (in our sense) to make for his career as a whole. The golden thread of consistency runs through, as a good citizen in God's commonwealth. He had the consolation of a good conscience (1Peter:3:16|). The word does not occur in the Gospels and chiefly in Paul's Epistles, but we see it at work in strkjv@John:8:9| (the interpolation strkjv@7:53-8:11|).

rwp@Acts:23:6 @{But when Paul perceived} (\gnous de ho Paulos\). Perceiving (second aorist ingressive of \gin“sk“\). Paul quickly saw that his cause was ruined before the Sanhedrin by his unwitting attack on the high priest. It was impossible to get a fair hearing. Hence, Vincent says, "Paul, with great tact, seeks to bring the two parties of the council into collision with each other." Songs:Alford argues with the motto "divide and conquer." Farrar condemns Paul and takes strkjv@24:21| as a confession of error here, but that is reading into Paul's word about the resurrection more than he says. Page considers Luke's report meagre and unsatisfactory. Rackham thinks that the trial was already started and that Paul repeated part of his speech of the day before when "the Sadducees received his words with ostentatious scepticism and ridicule: this provoked counter-expressions of sympathy and credulity among the Pharisees." But all this is inference. We do not have to adopt the Jesuitical principle that the end justifies the means in order to see shrewdness and hard sense in what Paul said and did. Paul knew, of course, that the Sanhedrin was nearly evenly divided between Pharisees and Sadducees, for he himself had been a Pharisee. {I am a Pharisee, a son of Pharisees} (\Eg“ Pharisaios eimi huios Pharisai“n\). This was strictly true as we know from his Epistles (Phillipians:3:5|). {Touching the hope and resurrection of the dead I am called in question} (\peri elpidos kai anastase“s nekr“n krinomai\). This was true also and this is the point that Paul mentions in strkjv@24:21|. His failure to mention again the fact that he was a Pharisee throws no discredit on Luke's report here. The chief point of difference between Pharisees and Sadducees was precisely this matter of the resurrection. And this was Paul's cardinal doctrine as a Christian minister. It was this fact that convinced him that Jesus was the Messiah and was "the very centre of his faith" (Page) and of his preaching. It was not a mere trick for Paul to proclaim this fact here and so divide the Sanhedrin. As a matter of fact, the Pharisees held aloof when the Sadducees persecuted Peter and the other apostles for preaching resurrection in the case of Jesus and even Gamaliel threw cold water on the effort to punish them for it (Acts:5:34-39|). Songs:then Paul was really recurring to the original cleavage on this point and was able to score a point against the Sadducees as Gamaliel, his great teacher, had done before him. Besides, "Paul and Pharisaism seem to us such opposite ideas that we often forget that to Paul Christianity was the natural development of Judaism" (Page). Paul shows this in strkjv@Galatians:3; strkjv@Romans:9-11|.

rwp@Acts:24:1 @{And with an Orator, one Tertullus} (\kai rhˆtoros Tertullou tinos\). A deputation of elders along with the high priest Ananias, not the whole Sanhedrin, but no hint of the forty conspirators or of the Asian Jews. The Sanhedrin had become divided so that now it is probably Ananias (mortally offended) and the Sadducees who take the lead in the prosecution of Paul. It is not clear whether after five days is from Paul's departure from Jerusalem or his arrival in Caesarea. If he spent nine days in Jerusalem, then the five days would be counted from then (verse 11|). The employment of a Roman lawyer (Latin _orator_) was necessary since the Jews were not familiar with Roman legal procedure and it was the custom in the provinces (Cicero _pro Cael_. 30). The speech was probably in Latin which Paul may have understood also. \Rhˆt“r\ is a common old Greek word meaning a forensic orator or advocate but here only in the N.T. The Latin _rhetor_ was a teacher of rhetoric, a very different thing. Tertullus is a diminutive of Tertius (Romans:16:22|). {Informed} (\enephanisan\). Same verb as in strkjv@23:15,22|, somewhat like our modern "indictment," certainly accusations "against Paul" (\kata tou Paulou\). They were down on Paul and the hired barrister was prosecuting attorney. For the legal form see _Oxyrhynchus Papyri_, Vol. II., p. 162, line 19.

rwp@Acts:24:4 @{That I be not further tedious unto thee} (\hina mˆ epi pleion se enkopt“\). _Koin‚_ verb (Hippocrates, Polybius) to cut in on (or into), to cut off, to impede, to hinder. Our modern telephone and radio illustrate it well. In the N.T. (Acts:24:4; strkjv@1Thessalonians:2:18; strkjv@Galatians:5:7; strkjv@Romans:15:22; strkjv@1Peter:3:7|). "That I may not cut in on or interrupt thee further (\epi pleion\) in thy reforms." Flattery still. {Of thy clemency} (\tˆi sˆi epieikeiƒi\). Instrumental case of old word from \epieikˆs\ and this from \epi\ and \eikos\ (reasonable, likely, fair). "Sweet Reasonableness" (Matthew Arnold), gentleness, fairness. An \epieikˆs\ man is "one who makes reasonable concessions" (Aristotle, _Eth_. V. 10), while \dikaios\ is "one who insists on his full rights" (Plato, _Leg_. 757 D) as translated by Page. {A few words} (\suntom“s\). Old adverb from \suntemn“\, to cut together (short), abbreviate. Like \dia brache“n\ in strkjv@Hebrews:13:22|. In N.T. only here and strkjv@Mark:16| (shorter conclusion).

rwp@Acts:24:16 @{Herein} (\en tout“i\). His whole confession of belief in verses 14,15|. {Do I also exercise myself} (\kai autos ask“\). "Do I also myself take exercise," take pains, labour, strive. Old word in Homer to work as raw materials, to adorn by art, then to drill. Our word ascetic comes from this root, one who seeks to gain piety by rules and severe hardship. Paul claims to be equal to his accusers in efforts to please God. {Void of offence} (\aproskopon\). This word belongs to the papyri and N.T. (only in Paul), not in the ancient writers. The papyri examples (Moulton Milligan, _Vocabulary_) use the word to mean "free from hurt or harm." It is a privative and \proskopt“\ (to cut or stumble against). Page likes "void of offence" since that can be either active "not stumbling" as in strkjv@Phillipians:1:10| or passive "not stumbled against" as in strkjv@1Corinthians:10:32| (the first toward God and the second toward men), the only other N.T. examples. Hence the word here appears in both senses (the first towards God, the second towards men). Paul adds "alway" (\dia pantos\), a bold claim for a consistent aim in life. "Certainly his conscience acquitted him of having caused any offence to his countrymen" (Rackham). Furneaux thinks that it must have been wormwood and gall to Ananias to hear Paul repeat here the same words because of which he had ordered Paul to be smitten on the mouth (23:1f.|).

rwp@Acts:24:27 @{But when two years were fulfilled} (\dietias de plˆr“theisˆs\). Genitive absolute first aorist passive of \plˆro“\, common verb to fill full. \Dietia\, late word in LXX and Philo, common in the papyri, in N.T. only here and strkjv@Acts:28:30|. Compound of \dia\, two (\duo, dis\) and \etos\, year. Songs:Paul lingered on in prison in Caesarea, waiting for the second hearing under Felix which never came. Caesarea now became the compulsory headquarters of Paul for two years. With all his travels Paul spent several years each at Tarsus, Antioch, Corinth, Ephesus, though not as a prisoner unless that was true part of the time at Ephesus for which there is some evidence though not of a convincing kind. We do not know that Luke remained in Caesarea all this time. In all probability he came and went with frequent visits with Philip the Evangelist. It was probably during this period that Luke secured the material for his Gospel and wrote part or all of it before going to Rome. He had ample opportunity to examine the eyewitnesses who heard Jesus and the first attempts at writing including the Gospel of Mark (Luke:1:1-4|). {Was succeeded by} (\elaben diadochon\). Literally, "received as successor." \Diadochos\ is an old word from \diadechomai\, to receive in succession (\dia, duo\, two) and occurs here alone in the N.T. Deissmann (_Bible Studies_, p. 115) gives papyri examples where \hoi diadochoi\ means "higher officials at the court of the Ptolemies," probably "deputies," a usage growing out of the "successors" of Alexander the Great (Moulton and Milligan's _Vocabulary_), though here the original notion of "successor" occurs (cf. Josephus, _Ant_. XX. 8, 9). Luke does not tell why Felix "received" a successor. The explanation is that during these two years the Jews and the Gentiles had an open fight in the market-place in Caesarea. Felix put the soldiers on the mob and many Jews were killed. The Jews made formal complaint to the Emperor with the result that Felix was recalled and Porcius Festus sent in his stead. {Porcius Festus} (\Porkion Phˆston\). We know very little about this man. He is usually considered a worthier man than Felix, but Paul fared no better at his hands and he exhibits the same insincerity and eagerness to please the Jews. Josephus (_Ant_. XX. 8, 9) says that "Porcius Festus was sent as a successor to Felix." The precise year when this change occurred is not clear. Albinus succeeded Festus by A.D. 62, so that it is probable that Festus came A.D. 58 (or 59). Death cut short his career in a couple of years though he did more than Felix to rid the country of robbers and _sicarii_. Some scholars argue for an earlier date for the recall of Felix. Nero became Emperor Oct. 13, A.D. 54. Poppaea, his Jewish mistress and finally wife, may have had something to do with the recall of Felix at the request of the Jews. {Desiring to gain favour with the Jews} (\thel“n te charita katathesthai tois Ioudaiois\). Reason for his conduct. Note second aorist (ingressive) middle infinitive \katathesthai\ from \katatithˆmi\, old verb to place down, to make a deposit, to deposit a favour with, to do something to win favour. Only here and strkjv@25:9| in N.T., though in some MSS. in strkjv@Mark:15:46|. It is a banking figure. {Left Paul in bonds} (\katelipe ton Paulon dedemenon\). Effective aorist active indicative of \kataleip“\, to leave behind. Paul "in bonds" (\dedemenon\, perfect passive participle of \de“\, to bind) was the "deposit" (\katathesthai\) for their favour. Codex Bezae adds that Felix left Paul in custody "because of Drusilla" (\dia Drousillan\). She disliked Paul as much as Herodias did John the Baptist. Songs:Pilate surrendered to the Jews about the death of Jesus when they threatened to report him to Caesar. Some critics would date the third group of Paul's Epistles (Philippians, Philemon, Colossians, Ephesians) to the imprisonment here in Caesarea, some even to one in Ephesus. But the arguments for either of these two views are more specious than convincing. Furneaux would even put strkjv@2Timothy:4:9-22| here in spite of the flat contradiction with strkjv@Acts:21:29| about Trophimus being in Jerusalem instead of Miletus (2Timothy:4:20|), a "mistake" which he attributes to Luke! That sort of criticism can prove anything.

rwp@Acts:25:26 @{No certain thing} (\asphales ti--ou\). Nothing definite or reliable (\a\ privative, \sphall“\, to trip). All the charges of the Sanhedrin slipped away or were tripped up by Paul. Festus confesses that he had nothing left and thereby convicts himself of gross insincerity in his proposal to Paul in verse 9| about going up to Jerusalem. By his own statement he should have set Paul free. The various details here bear the marks of the eyewitness. Luke was surely present and witnessed this grand spectacle with Paul as chief performer. {Unto my lord} (\t“i kuri“i\). Augustus (Octavius) and Tiberius refused the title of \kurios\ (lord) as too much like _rex_ (king) and like master and slave, but the servility of the subjects gave it to the other emperors who accepted it (Nero among them). Antoninus Pius put it on his coins. Deissmann (_Light from the Ancient East_, p. 105) gives an ostracon dated Aug. 4, A.D. 63 with the words "in the year nine of Nero the lord" (\enatou Ner“nos tou kuriou\). Deissmann (_op. cit._, pp. 349ff.) runs a most interesting parallel "between the cult of Christ and the cult of Caesar in the application of the term \kurios\, lord" in ostraca, papyri, inscriptions. Beyond a doubt Paul has all this fully in mind when he says in strkjv@1Corinthians:12:3| that "no one is able to say \Kurios Iˆsous\ except in the Holy Spirit" (cf. also strkjv@Phillipians:2:11|). The Christians claimed this word for Christ and it became the test in the Roman persecutions as when Polycarp steadily refused to say " Lord Caesar" and insisted on saying "Lord Jesus" when it meant his certain death. {Before you} (\eph' hum“n\). The whole company. In no sense a new trial, but an examination in the presence of these prominent men to secure data and to furnish entertainment and pleasure to Agrippa (verse 22|). {Especially before thee} (\malista epi sou\). Out of courtesy. It was the main reason as verse 22| shows. Agrippa was a Jew and Festus was glad of the chance to see what he thought of Paul's case. {After examination had} (\tˆs anakrise“s genomenˆs\). Genitive absolute, "the examination having taken place." \Anakrisis\ from \anakrin“\ (cf. strkjv@12:19; strkjv@24:8; strkjv@28:18|) is a legal term for preliminary examination. Only here in the N.T. Inscriptions and papyri give it as examination of slaves or other property. {That I may have somewhat to write} (\hop“s sch“ ti graps“\). Ingressive aorist subjunctive \sch“\ (may get) with \hop“s\ (final particle like \hina\). \Ti graps“\ in indirect question after \sch“\ is either future indicative or aorist subjunctive (Robertson, _Grammar_, p. 1045). Festus makes it plain that this is not a "trial," but an examination for his convenience to help him out of a predicament.

rwp@Acts:26:9 @{I verily thought with myself} (\eg“ men oun edoxa emaut“i\). Personal construction instead of the impersonal, a touch of the literary style. Paul's "egoism" is deceived as so often happens. {I ought} (\dein\). Infinitive the usual construction with \doke“\. Necessity and a sense of duty drove Paul on even in this great sin (see on ¯23:1|), a common failing with persecutors. {Contrary} (\enantia\). Old word (adjective), over against, opposite (Acts:27:4|), then hostile to as here.

rwp@Acts:26:10 @{I both shut up many} (\pollous te katekleisa\). Effective aorist active of \kataklei“\, old word to shut down like a trap door, in N.T. only here and strkjv@Luke:3:20|. Double use of \te\ (both--and). {Having received authority from the chief priests} (\tˆn para t“n archiere“n exousian lab“n\). "The authority," he says. Paul was the official persecutor of the saints under the direction of the Sanhedrin. He mentions "chief priests" (Sadducees), though a Pharisee himself. Both parties were co-operating against the saints. {And when they were put to death} (\anairoumen“n te aut“n\). Genitive absolute with present passive participle of \anaire“\. {I gave my vote against them} (\katˆnegka psˆphon\). "I cast down my pebble" (a black one). The ancient Greeks used white pebbles for acquittal (Revelation:2:17|), black ones for condemnation as here (the only two uses of the word in the N.T.). Paul's phrase (not found elsewhere) is more vivid than the usual \katapsˆphiz“\ for voting. They literally cast the pebbles into the urn. Cf. \sumpsˆphiz“\ in strkjv@Acts:19:19|, \sugkatapsephizo\ in strkjv@Acts:1:26|. If Paul's language is taken literally here, he was a member of the Sanhedrin and so married when he led the persecution. That is quite possible, though he was not married when he wrote strkjv@1Corinthians:7:7f.|, but a widower. It is possible to take the language figuratively for approval, but not so natural.

rwp@Acts:26:11 @{Punishing} (\tim“r“n\). Old word \tim“re“\ originally to render help, to succor (\tim“ros\, from \timˆ\ and \ouros\), then to avenge (for honour). In N.T. only here and strkjv@22:5|. {I strove to make them blaspheme} (\ˆnagkazon blasphˆmein\). Conative imperfect active of \anagkaz“\, old verb from \anagkˆ\ (necessity, compulsion). The tense, like the imperfect in strkjv@Matthew:3:14; strkjv@Luke:1:59|, leaves room to hope that Paul was not successful in this effort, for he had already said that he brought many "unto death" (22:4|). {I persecuted} (\edi“kon\). Imperfect active again, repeated attempts. The old verb \di“k“\ was used to run after or chase game and then to chase enemies. The word "persecute" is the Latin _persequor_, to follow through or after. It is a vivid picture that Paul here paints of his success in hunting big game, a grand heresy hunt. {Even unto foreign cities} (\kai eis ex“ poleis\). We know of Damascus, and Paul evidently planned to go to other cities outside of Palestine and may even have done so before the fateful journey to Damascus.

rwp@Acts:26:12 @{Whereupon} (\en hois\). "In which things" (affairs of persecution), "on which errand." Cf. strkjv@24:18|. Paul made them leave Palestine (11:19|) and followed them beyond it (9:2|). {With the authority and commission} (\met' exousias kai epitropˆs\). Not merely "authority" (\exousia\), but express appointment (\epitropˆ\, old word, but here only in N.T., derived from \epitropos\, steward, and that from \epitrep“\, to turn over to, to commit).

rwp@Acts:26:28 @{With but little persuasion thou wouldest fain make me a Christian} (\en olig“i me peitheis Christianon poiˆsai\). The Authorized rendering is impossible: "Almost thou persuadest me to be a Christian." \En olig“i\ does not mean "almost." That would require \oligou, par' oligon\, or \dei oligou\. It is not clear, however, precisely what \en oligoi\ does mean. It may refer to time (in little time) or a short cut, but that does not suit well \en megal“i\ in verse 29|. Tyndale and Crammer rendered it "somewhat" (in small measure or degree). There are, alas, many "somewhat" Christians. Most likely the idea is "in (or with) small effort you are trying to persuade (\peitheis\, conative present active indicative) me in order to make me a Christian." This takes the infinitive \poiˆsai\ to be purpose (Page renders it by "so as") and thus avoids trying to make \poiˆsai\ like \genesthai\ (become). The aorist is punctiliar action for single act, not "perfect." The tone of Agrippa is ironical, but not unpleasant. He pushes it aside with a shrug of the shoulders. The use of "Christian" is natural here as in the other two instances (11:26; strkjv@1Peter:4:16|).

rwp@Acts:27:4 @{We sailed under the lee of Cyprus} (\hupepleusamen tˆn Kupron\). First aorist active indicative of \hupople“\, to sail under. Cyprus was thus on the left between the ship and the wind from the northwest, under the protection of Cyprus. {Because the winds were contrary} (\dia to tous anemous einai enantious\). The articular infinitive after \dia\ and the accusative of general reference (\anemous\) with predicate accusative (\enantious\, facing them, in their very teeth if they went that way). The Etesian winds were blowing from the northwest so that they could not cut straight across from Sidon to Patara with Cyprus on the right. They must run behind Cyprus and hug the shore of Cilicia and Pamphylia.

rwp@Acts:27:32 @{The ropes} (\ta schoinia\). Diminutive of \schoinos\, old word, but in N.T. only here and strkjv@John:2:15|. Paul is now saviour of the ship and the soldiers quickly cut loose the skiff and "let her fall off" (\eiasan autˆn ekpesein\) rather than be the means of the escape of the sailors who were needed. This dastardly scheme of the sailors would have brought frightful loss of life.

rwp@Ephesians:4:14 @{That we may be no longer children} (\hina mˆketi “men nˆpioi\). Negative final clause with present subjunctive. Some Christians are quite content to remain "babes" in Christ and never cut their eye-teeth (Hebrews:5:11-14|), the victims of every charlatan who comes along. {Tossed to and fro} (\klud“nizomenoi\). Present passive participle of \klud“nizomai\, late verb from \klud“n\ (wave, strkjv@James:1:6|), to be agitated by the waves, in LXX, only here in N.T. One example in Vettius Valens. {Carried about} (\peripheromenoi\). Present passive participle of \peripher“\, old verb, to carry round, whirled round "by every wind (\anem“i\, instrumental case) of teaching." In some it is all wind, even like a hurricane or a tornado. If not anchored by full knowledge of Christ, folks are at the mercy of these squalls. {By the sleight} (\en tˆi kubiƒi\). "In the deceit," "in the throw of the dice" (\kubia\, from \kubos\, cube), sometimes cheating. {In craftiness} (\en panourgiƒi\). Old word from \panourgos\ (\pan, ergon\, any deed, every deed), cleverness, trickiness. {After the wiles of error} (\pros tˆn methodian tˆs planˆs\). \Methodia\ is from \methodeu“\ (\meta, hodos\) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians:4:13; strkjv@6:11|) save in late papyri in the sense of method. The word \planˆs\ (wandering like our "planet") adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error.

rwp@Ephesians:6:16 @{Taking up} (\analabontes\). See verse 13|. {The shield of faith} (\ton thureon tˆs piste“s\). Late word in this sense a large stone against the door in Homer, from \thura\, door, large and oblong (Latin _scutum_), \aspis\ being smaller and circular, only here in N.T. {To quench} (\sbesai\). First aorist active infinitive of \sbennumi\, old word, to extinguish (Matthew:12:20|). {All the fiery darts} (\panta ta belˆ ta pepur“mena\). \Belos\ is an old word for missile, dart (from \ball“\, to throw), only here in N.T. \Pepur“mena\ is perfect passive participle of \puro“\, old verb, to set on fire, from \pur\ (fire). These darts were sometimes ablaze in order to set fire to the enemies' clothing or camp or homes just as the American Indians used to shoot poisoned arrows.

rwp@Info_Epistles-General @ GENERAL EPISTLES BY WAY OF INTRODUCTION NOT A HAPPY TITLE There are various explanations of the term catholic (\katholikai epistolai\) as applied to this group of seven short letters by four writers (one by James, two by Peter, one by Jude, three by John). The Latin for \katholikos\ is _generalis_, though the Vulgate terms these letters _Catholicae_. The meaning is not orthodox as opposed to heretical or canonical, though they are sometimes termed \Epistolae canonicae\. As a matter of fact five of the seven (all but First Peter and First John) Eusebius placed among the "disputed" (\antilegomena\) books of the New Testament. "A canonical book is primarily one which has been measured and tested, and secondarily that which is itself a measure or standard" (Alfred Plummer). Canon is from \kan“n\ (cane) and is like a yardstick cut to the right measure and then used as a measure. Some see in the term \katholikos\ the idea that these Epistles are meant for both Jews and Gentiles, but the Epistle of James seems addressed to Jewish Christians. There were two other chief groups of New Testament writings in the old Greek manuscripts (the Gospels and Acts, then the Epistles of Paul). This group of seven Epistles and the Apocalypse constitute the remainder of the New Testament. The usual interpretation of the term \katholikos\ here is that these seven Epistles were not addressed to any particular church, but are general in their distribution. This is clearly true of I Peter, as is shown by the language in strkjv@1Peter:1:1|, where seven Roman provinces are mentioned. The language of strkjv@2Peter:3:1| bears the same idea. Apparently the Epistle of Jude:is general also as is I John. But II John is addressed to "an elect lady" (verse strkjv@2John:1:1|) and III John to Gaius (verse strkjv@3John:1:1|), both of them individuals, and therefore in no sense are these two brief letters general or catholic. The earliest instance of the word \katholikos\ is in an inscription (B.C. 6) with the meaning "general" (\tˆi katholikˆi mou prothesei\, my general purpose). It was common after that. The earliest example of it in Christian literature is in Ignatius' Epistle to the Church of Smyrna (VIII) where he has "the catholic church" (\hˆ katholikˆ ekklˆsia\), "the general church," not a local body. Clement of Alexandria (_Strom_. IV. xv) applies this adjective to the letter sent to the Gentile Christians "in Antioch and Syria and Cilicia" from the Jerusalem Conference (Acts:15:23|).

rwp@Info_Epistles-Pastorial @ Objections on internal grounds are made on the lines laid down by Baur and followed by Renan. They are chiefly four. The "most decisive" as argued by McGiffert (_History of Christianity in the Apostolic Age_, p. 402) is that "the Christianity of the Pastoral Epistles is not the Christianity of Paul." He means as we know Paul in the other Epistles. But this charge is untrue. It is true that Paul here lists faith with the virtues, but he does that in strkjv@Galatians:5:22|. Nowhere does Paul give a loftier word about faith than in strkjv@1Timothy:1:12-17|. Another objection urged is that the ecclesiastical organization seen in the Pastoral Epistles belongs to the second century, not to the time of Paul's life. Now we have the Epistles of Ignatius in the early part of the second century in which "bishop" is placed over "elders" of which there is no trace in the New Testament (Lightfoot). A forger in the second century would certainly have reproduced the ecclesiastical organization of that century instead of the first as we have it in the Pastoral Epistles. There is only here the normal development of bishop (=elder) and deacon. A third objection is made on the ground that there is no room in Paul's life as we know it in the Acts and the other Pauline Epistles for the events alluded to in the Pastoral Epistles and it is also argued on late and inconclusive testimony that Paul was put to death A.D. 64 and had only one Roman imprisonment. If Paul was executed A.D. 64, this objection has force in it, though Bartlet (_The Apostolic Age_) tries to make room for them in the period covered by the Acts. Duncan makes the same attempt for the Pauline scraps admitted by him as belonging to the hypothecated imprisonment in Ephesus. But, if we admit the release of Paul from the first Roman imprisonment, there is ample room before his execution in A.D. 68 for the events referred to in the Pastoral Epistles and the writing of the letters (his going east to Ephesus, Macedonia, to Crete, to Troas, to Corinth, to Miletus, to Nicopolis, to Rome), including the visit to Spain before Crete once planned for (Romans:15:24,28|) and mentioned by Clement of Rome as a fact ("the limit of the west"). The fourth objection is that of the language in the Pastoral Epistles. Probably more men are influenced by this argument than by any other. The ablest presentation of this difficulty is made by P. N. Harrison in _The Problem of the Pastoral Epistles_ (1921). Besides the arguments Dr. Harrison has printed the Greek text in a fashion to help the eye see the facts. Words not in the other Pauline Epistles are in red, Pauline phrases (from the other ten) are underlined, _hapax legomena_ are marked by an asterisk. At a superficial glance one can see that the words here not in the other Pauline Epistles and the common Pauline phrases are about equal. The data as to mere words are broadly as follows according to Harrison: Words in the Pastorals, not elsewhere in the N.T. (Pastoral _hapax legomena_) 175 (168 according to Rutherford); words in the other ten Pauline Epistles not elsewhere in the N.T. 470 (627 according to Rutherford). Variations in MSS. will account for some of the difficulty of counting. Clearly there is a larger proportion of new words in the Pastorals (about twice as many) than in the other Pauline Epistles. But Harrison's tables show remarkable differences in the other Epistles also. The average of such words per page in Romans is 4, but 5.6 in II Corinthians, 6.2 in Philippians, and only 4 in Philemon. Parry (_Comm._, p. CXVIII) notes that of the 845 words in the Pastorals as compared with each other 278 occur only in I Tim., 96 only in Titus, 185 only in II Tim. "If vocabulary alone is taken, this would point to separate authorship of each epistle." And yet the same style clearly runs through all three. After all vocabulary is not wholly a personal problem. It varies with age in the same person and with the subject matter also. Precisely such differences exist in the writings of Shakespeare and Milton as critics have long ago observed. The only problem that remains is whether the differences are so great in the Pastoral Epistles as to prohibit the Pauline authorship when "Paul the aged" writes on the problem of pastoral leadership to two of the young ministers trained by him who have to meet the same incipient Gnostic heresy already faced in Colossians and Ephesians. My judgment is that, all things considered, the contents and style of the Pastoral Epistles are genuinely Pauline, mellowed by age and wisdom and perhaps written in his own hand or at least by the same amanuensis in all three instances. Lock suggests Luke as the amanuensis for the Pastorals.

rwp@Galatians:1:13 @{My manner of life} (\tˆn emˆn anastrophˆn\). Late word in this sense from Polybius on from \anastrephomai\. In the older writers it meant literally "return" or "turning back." See strkjv@1Peter:1:15|. It is absent in this sense in the papyri though the verb is common. {In the Jews' religion} (\en t“i Ioudaism“i\). "In Judaism." The word in N.T. only here and next verse, already in II Macc. strkjv@2:21; strkjv@8:1; strkjv@14:38; IV Macc. strkjv@4:26. In these passages it means the Jewish religion as opposed to the Hellenism that the Syrian Kings were imposing upon the Jews. Songs:later Justin Martyr (386 D) will use \Christianismos\ for Christianity. Both words are made from verbs in \-iz“\. {Beyond measure} (\kath' huperbolˆn\). "According to excess" (throwing beyond, \huperbolˆ\). {I persecuted} (\edi“kon\). Imperfect active, "I used to persecute" (see strkjv@Acts:7-9| for the facts). {Made havock of it} (\eporthoun autˆn\). Customary action again, imperfect of old verb \porthe“\, to lay waste, to sack. In N.T. only here, verse 23|, and strkjv@Acts:9:31| (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind.

rwp@Galatians:1:14 @{I advanced} (\proekopton\). Imperfect active again of \prokopt“\, old verb, to cut forward (as in a forest), to blaze a way, to go ahead. In N.T. only here, strkjv@Romans:13:12; strkjv@2Timothy:2:16; strkjv@3:9,13|. Paul was a brilliant pupil under Gamaliel. See strkjv@Phillipians:3:4-6|. He was in the lead of the persecution also. {Beyond many of mine own age} (\huper pollous sunˆliki“tas\). Later compound form for the Attic \hˆliki“tˆs\ which occurs in Dion Hal. and inscriptions (from \sun\, with, and \hˆlikia\, age). Paul modestly claims that he went "beyond" (\huper\) his fellow-students in his progress in Judaism. {More exceedingly zealous} (\perissoter“s zˆlotˆs\). Literally, "more exceedingly a zealot." See on ¯Acts:1:13; strkjv@21:20; strkjv@1Corinthians:14:12|. Like Simon Zelotes. {For the traditions of my fathers} (\t“n patrik“n mou paradose“n\). Objective genitive after \zˆlotˆs\. \Patrik“n\ only here in N.T., though old word from \patˆr\ (father), paternal, descending from one's father. For \patr“ios\ see strkjv@Acts:22:3,14|. Tradition (\paradosis\) played a large part in the teaching and life of the Pharisees (Mark:7:1-23|). Paul now taught the Christian tradition (2Thessalonians:2:15|).

rwp@Galatians:1:23 @{They only heard} (\monon akouontes ˆsan\). Periphrastic imperfect, "They were only hearing from time to time." {That once persecuted us} (\ho di“k“n hˆmas pote\). Present active articular participle, a sort of participle of antecedent time suggested by \pote\, "the one who used to persecute us once upon a time." {The faith} (\tˆn pistin\). Here used in the sense of "the gospel" as in strkjv@Acts:6:7|.

rwp@Galatians:2:7 @{But contrariwise} (\alla tounantion\). But on the contrary (accusative of general reference, \to enantion\). Songs:far from the three championing the cause of the Judaizers as some hoped or even the position of the compromisers in verses 4f.|, they came boldly to Paul's side after hearing the case argued in the private conference. This is the obvious interpretation rather than the view that Peter, James, and John first proposed the circumcision of Titus and afterwards surrendered to Paul's bold stand. {When they saw} (\idontes\). After seeing, after they heard our side of the matter. {That I had been intrusted with the gospel of the uncircumcision} (\hoti pepisteumai to euaggelion tˆs akrobustias\). Perfect passive indicative of \pisteu“\, to intrust, which retains the accusative of the thing (\to euaggelion\) in the passive voice. This clear-cut agreement between the leaders "denotes a distinction of sphere, and not a difference of type" (Lightfoot). Both divisions in the work preach the same "gospel" (not like strkjv@1:6f.|, the Judaizers). It seems hardly fair to the Three to suggest that they at first championed the cause of the Judaizers in the face of Paul's strong language in verse 5|.

rwp@Galatians:2:16 @{Is not justified} (\ou dikaioutai\). Present passive indicative of \dikaio“\, an old causative verb from \dikaios\, righteous (from \dike\, right), to make righteous, to declare righteous. It is made like \axio“\, to deem worthy, and \koino“\, to consider common. It is one of the great Pauline words along with \dikaiosunˆ\, righteousness. The two ways of getting right with God are here set forth: by faith in Christ Jesus (objective genitive), by the works of the law (by keeping all the law in the most minute fashion, the way of the Pharisees). Paul knew them both (see strkjv@Romans:7|). In his first recorded sermon the same contrast is made that we have here (Acts:13:39|) with the same word \dikaio“\, employed. It is the heart of his message in all his Epistles. The terms faith (\pistis\), righteousness (\dikaiosunˆ\), law (\nomos\), works (\erga\) occur more frequently in Galatians and Romans because Paul is dealing directly with the problem in opposition to the Judaizers who contended that Gentiles had to become Jews to be saved. The whole issue is here in an acute form. {Save} (\ean mˆ\). Except. {Even we} (\kai hˆmeis\). We Jews believed, had to believe, were not saved or justified till we did believe. This very point Peter had made at the Jerusalem Conference (Acts:15:10f.|). He quotes strkjv@Psalms:143:2|. Paul uses \dikaiosunˆ\ in two senses (1) Justification, on the basis of what Christ has done and obtained by faith. Thus we are set right with God. strkjv@Romans:1-5|. (2) Sanctification. Actual goodness as the result of living with and for Christ. strkjv@Romans:6-8|. The same plan exists for Jew and Gentile.

rwp@Galatians:3:4 @{Did ye suffer?} (\epathete?\). Second aorist active indicative of \pasch“\, to experience good or ill. But alone, as here, it often means to suffer ill (\tosauta\, so many things). In North Galatia we have no record of persecutions, but we do have records for South Galatia (Acts:14:2,5,19,22|). {If it be indeed in vain} (\ei ge kai eikˆi\). On \eikˆi\ see strkjv@1Corinthians:15:2; strkjv@Galatians:4:11|. Paul clings to hope about them with alternative fears.

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

rwp@Galatians:4:29 @{Persecuted} (\edi“ken\). Imperfect active of \di“k“\, to pursue, to persecute. strkjv@Genesis:21:9| has in Hebrew "laughing," but the LXX has "mocking." The Jewish tradition represents Ishmael as shooting arrows at Isaac. {Songs:now} (\houtos kai nun\) the Jews were persecuting Paul and all Christians (1Thessalonians:2:15f.|).

rwp@Galatians:4:30 @{Cast out} (\ekbale\). Second aorist active imperative of \ekball“\. Quotation from strkjv@Genesis:21:10| (Sarah to Abraham) and confirmed in strkjv@21:12| by God's command to Abraham. Paul gives allegorical warning thus to the persecuting Jews and Judaizers. {Shall not inherit} (\ou mˆ klˆronomˆsei\). Strong negative (\ou mˆ\ and future indicative). "The law and the gospel cannot co-exist. The law must disappear before the gospel" (Lightfoot). See strkjv@3:18,29| for the word "inherit."

rwp@Galatians:5:5 @{For we} (\hˆmeis gar\). We Christians as opposed to the legalists. {Through the Spirit by faith} (\pneumati ek piste“s\). By the Spirit (Holy Spirit) out of faith (not law). Clear-cut repetition to make it plain.

rwp@Galatians:5:7 @Who did hinder you? (\tis humas enekopsen?\). First aorist active indicative of \enkopt“\, to cut in on one, for all the world like our use of one cutting in on us at the telephone. For this late verb see on ¯Acts:24:4; strkjv@1Thessalonians:2:18|. Note the singular \tis\. There was some ringleader in the business. Some one "cut in" on the Galatians as they were running the Christian race and tried to trip them or to turn them.

rwp@Galatians:5:11 @{Why am I still persecuted?} (\ti eti di“komai?\). Some of the Judaizers even circulated the slander that Paul preached circumcision in order to ruin his influence.

rwp@Galatians:5:12 @{I would} (\ophelon\). Would that, used as conjunction in wishes. See on ¯1Corinthians:4:2; strkjv@2Corinthians:11:1|. Here a wish about the future with future indicative. {They which unsettle you} (\hoi anastatountes humas\). Late verb from \anastatos\, driven from one's abode, and in papyri in this sense as well as in sense of upsetting or disturbing one's mind (boy's letter) as here. In strkjv@Acts:17:6; strkjv@21:38| we have it in sense of making a commotion. {Cut themselves off} (\apokopsontai\). Future middle of \apokopt“\, old word to cut off as in strkjv@Acts:27:32|, here to mutilate.

rwp@Hebrews:1:3 @{Being} (\“n\). Absolute and timeless existence (present active participle of \eimi\) in contrast with \genomenos\ in verse 4| like \ˆn\ in strkjv@John:1:1| (in contrast with \egeneto\ in strkjv@1:14|) and like \huparch“n\ and \genomenos\ in strkjv@Phillipians:2:6f|. {The effulgence of his glory} (\apaugasma tˆs doxˆs\). The word \apaugasma\, late substantive from \apaugaz“\, to emit brightness (\augˆ, augaz“\ in strkjv@2Corinthians:4:4|), here only in the N.T., but in Wisdom strkjv@7:26 and in Philo. It can mean either reflected brightness, refulgence (Calvin, Thayer) or effulgence (ray from an original light body) as the Greek fathers hold. Both senses are true of Christ in his relation to God as Jesus shows in plain language in strkjv@John:12:45; strkjv@14:9|. "The writer is using metaphors which had already been applied to Wisdom and the Logos" (Moffatt). The meaning "effulgence" suits the context better, though it gives the idea of eternal generation of the Son (John:1:1|), the term Father applied to God necessarily involving Son. See this same metaphor in strkjv@2Corinthians:4:6|. {The very image of his substance} (\charaktˆr tˆs hupostase“s\). \Charaktˆr\ is an old word from \charass“\, to cut, to scratch, to mark. It first was the agent (note ending \=tˆr\) or tool that did the marking, then the mark or impress made, the exact reproduction, a meaning clearly expressed by \charagma\ (Acts:17:29; strkjv@Revelation:13:16f.|). Menander had already used (Moffatt) \charaktˆr\ in the sense of our "character." The word occurs in the inscriptions for "person" as well as for "exact reproduction" of a person. The word \hupostasis\ for the being or essence of God "is a philosophical rather than a religious term" (Moffatt). Etymologically it is the sediment or foundation under a building (for instance). In strkjv@11:1| \hypostasis\ is like the "title-deed" idea found in the papyri. Athanasius rightly used strkjv@Hebrews:1:1-4| in his controversy with Arius. Paul in strkjv@Phillipians:2:5-11| pictures the real and eternal deity of Christ free from the philosophical language here employed. But even Paul's simpler phrase \morphˆ theou\ (the form of God) has difficulties of its own. The use of \Logos\ in strkjv@John:1:1-18| is parallel to strkjv@Hebrews:1:1-4|. {And upholding} (\pher“n te\). Present active participle of \pher“\ closely connected with \“n\ (being) by \te\ and like strkjv@Colossians:1:17| in idea. The newer science as expounded by Eddington and Jeans is in harmony with the spiritual and personal conception of creation here presented. {By the word of his power} (\t“i rˆmati tˆs duname“s autou\). Instrumental case of \rˆma\ (word). See strkjv@11:3| for \rˆmati theou\ (by the word of God) as the explanation of creation like Genesis, but here \autou\ refers to God's Son as in strkjv@1:2|. {Purification of sins} (\katharismon t“n hamarti“n\). \Katharismos\ is from \kathariz“\, to cleanse (Matthew:8:3; strkjv@Hebrews:9:14|), here only in Hebrews, but in same sense of cleansing from sins, strkjv@2Peter:1:9; strkjv@Job:7:21|. Note middle participle \poiˆsamenos\ like \heuramenos\ in strkjv@9:12|. This is the first mention of the priestly work of Christ, the keynote of this Epistle. {Sat down} (\ekathisen\). First aorist active of \kathiz“\, "took his seat," a formal and dignified act. {Of the Majesty on high} (\tˆs megalosunˆs en hupsˆlois\). Late word from \megas\, only in LXX (Deuteronomy:32:3; strkjv@2Samuel:7:23|, etc.), Aristeas, strkjv@Hebrews:1:3; strkjv@8:1; strkjv@Jude:1:25|. Christ resumed his original dignity and glory (John:17:5|). The phrase \en hupsˆlois\ occurs in the Psalms (Psalms:93:4|), here only in N.T., elsewhere \en hupsistois\ in the highest (Matthew:21:9; strkjv@Luke:2:14|) or \en tois epouraniois\ in the heavenlies (Ephesians:1:3,20|). Jesus is here pictured as King (Prophet and Priest also) Messiah seated at the right hand of God.

rwp@Hebrews:4:12 @{The word of God} (\ho logos tou theou\). That just quoted about the promise of rest and God's rest, but true of any real word of God. {Living} (\z“n\). Cf. the Living God (3:12|). In Philo and the Book of Wisdom the Logos of God is personified, but still more in strkjv@John:1:1-18| where Jesus is pictured as the Logos on a par with God. "Our author is using Philonic language rather than Philonic ideas" (Moffatt). See strkjv@John:6:63|: "The words which I have spoken are spirit and are life." {Active} (\energˆs\). Energetic, powerful (John:1:12; strkjv@Phillipians:3:21; strkjv@Colossians:1:29|). {Sharper} (\tom“teros\). Comparative of \tomos\, cutting (from \temn“\, to cut), late adjective, here only in the N.T. {Than} (\huper\). Often so after a comparative (Luke:16:8; strkjv@2Corinthians:12:13|). {Two-edged} (\distomon\). "Two-mouthed" (\di-, stoma\), double-mouthed like a river (Polybius), branching ways (Sophocles), applied to sword (\xiphos\) by Homer and Euripides. {Piercing} (\diiknoumenos\). Present middle participle of \diikneomai\, old verb to go through, here only in N.T. {Even to the dividing} (\achri merismou\). Old word from \meriz“\ (\meros\, part), to partition. {Of soul and spirit} (\psuchˆs kai pneumatos\). As in strkjv@1Thessalonians:5:23; strkjv@1Corinthians:15:45|, but not an argument for trichotomy. Psychology is constantly changing its terminology. {Of both joints and marrow} (\harm“n te kai muel“n\). From \ar“\, to join, comes \harmos\, old word, here only in the N.T. \Muelos\ (from \mu“\, to shut), old word, here only in N.T. This surgeon goes into and through the joints and marrow, not cleaving between them. {Quick to discern} (\kritikos\). Verbal adjective in \-ikos\, from \krin“\, skilled in judging, as the surgeon has to be and able to decide on the instant what to do. Songs:God's word like his eye sees the secret lurking doubt and unbelief "of the thoughts and intents of the heart" (\enthumˆse“n kai ennoi“n kardias\). The surgeon carries a bright and powerful light for every dark crevice and a sharp knife for the removal of all the pus revealed by the light. It is a powerful picture here drawn.

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 ai“na\) 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 sunantˆsas\) 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} (\kopˆs\). 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@James:3:11 @{The fountain} (\hˆ pˆgˆ\). Old word for spring (John:4:14|). {Opening} (\opˆs\). Old word for fissure in the earth, in N.T. only here and strkjv@Hebrews:11:38| (caves). {Send forth} (\bruei\). Present active indicative of \bru“\, old verb, to bubble up, to gush forth, here only in N.T. The use of \mˆti\ shows that a negative answer is expected in this rhetorical question. {The sweet and the bitter} (\to gluku kai to pikron\). Cognate accusatives with \bruei\. Separate articles to distinguish sharply the two things. The neuter singular articular adjective is a common way of presenting a quality. \Glukus\ is an old adjective (in N.T. only here and strkjv@Revelation:10:9f.|), the opposite of \pikron\ (from old root, to cut, to prick), in N.T. only here and verse 14| (sharp, harsh).

rwp@James:5:4 @{The hire} (\ho misthos\). Old word for wages (Matthew:20:8|). {Labourers} (\ergat“n\). Any one who works (\ergazomai\), especially agricultural workers (Matthew:9:37|). {Who mowed} (\t“n amˆsant“n\). Genitive plural of the articular first aorist active participle of \ama“\ (from \hama\, together), old verb, to gather together, to reap, here only in N.T. {Fields} (\ch“ras\). Estates or farms (Luke:12:16|). {Which is of you kept back by fraud} (\ho aphusterˆmenos aph' hum“n\). Perfect passive articular participle of \aphustere“\, late compound (simplex \hustere“\ common as strkjv@Matthew:19:20|), to be behindhand from, to fail of, to cause to withdraw, to defraud. Pitiful picture of earned wages kept back by rich Jews, old problem of capital and labour that is with us yet in acute form. {The cries} (\hai boai\). Old word from which \boa“\ comes (Matthew:3:3|), here only in N.T. The stolen money "cries out" (\krazei\), the workers cry out for vengeance. {That reaped} (\t“n therisant“n\). Genitive plural of the articular participle first aorist active of \theriz“\ (old verb from \theros\, summer, strkjv@Matthew:24:32|), to reap, to harvest while summer allows (Matthew:6:26|). {Have entered} (\eiselˆluthan\). Perfect active third person plural indicative of \eiserchomai\, old and common compound, to go or come into. This late form is by analogy of the aorist for the usual form in \-asi\. {Of the Lord of Sabaoth} (\Kuriou Saba“th\). "Of the Lord of Hosts," quotation from strkjv@Isaiah:5:9| as in strkjv@Romans:9:29|, transliterating the Hebrew word for "Hosts," an expression for the omnipotence of God like \Pantokrat“r\ (Revelation:4:8|). God hears the cries of the oppressed workmen even if the employers are deaf.

rwp@John:2:5 @{Unto the servants} (\tois diakonois\). See on ¯Matthew:20:26| for this word (our "deacon," but not that sense here). {Whatsoever he saith unto you, do it} (\Hoti an legˆi humin poiˆsate\). Indefinite relative sentence (\hoti an\ and present active subjunctive, general statement) with aorist active imperative of \poie“\ for instant execution. Mary took comfort in the "not yet" (\oup“\) and recognized the right of Jesus as Messiah to independence of her, but evidently expected him to carry out her suggestion ultimately as he did. This mother knew her Son.

rwp@John:2:14 @{Those that sold} (\tous p“lountas\). Present active articular participle of \p“le“\, to sell. They were in the Court of the Gentiles within the temple precinct (\en t“i hier“i\), but not in the \naos\ or temple proper. The sacrifices required animals (oxen, \boas\, sheep, \probata\, doves, \peristeras\) and "changers of money" (\kermatistas\, from \kermatiz“\, to cut into small pieces, to change money, only here in N.T., late and rare). Probably their very presence in his Father's house angered Jesus. The Synoptics (Mark:11:15-17; strkjv@Matthew:21:12f.; strkjv@Luke:10:45f.|) record a similar incident the day after the Triumphal Entry. If there was only one, it would seem more natural at the close. But why could it not occur at the beginning also? Here it is an obvious protest by Christ at the beginning of his ministry as in the Synoptics it is an indignant outcry against the desecration. The cessation was only temporary in both instances.

rwp@John:2:15 @{A scourge of cords} (\phragellion ek schoini“n\). The Latin _flagellum_. In papyri, here only in N.T. and note Latin _l_ becomes \r\ in _Koin‚_. \Schoini“n\ is a diminutive of \schoinos\ (a rush), old word for rope, in N.T. only here and strkjv@Acts:27:32|. {Cast out} (\exebalen\). Second aorist active indicative of \ekball“\. It is not said that Jesus smote the sheep and oxen (note \te kai\, both and), for a flourish of the scourge would answer. {He poured out} (\execheen\). Second aorist active indicative of \ekche“\, to pour out. {The changers' money} (\t“n kollubist“n ta kermata\). "The small pieces of money (\kermata\, cut in pieces, change) of the bankers (\kollubistˆs\ from \kollubos\, clipped, late word see on ¯Matthew:21:12|)." Perhaps he took up the boxes and emptied the money. {Overthrew their tables} (\tas trapezas anetrepsen\). First aorist active indicative of \anatrep“\, to turn up, though some MSS. have \anestrepsen\ from \anastreph“\, also to turn up.

rwp@John:2:16 @{Take these things hence} (\Arate tauta enteuthen\). First aorist active imperative of \air“\. Probably the doves were in baskets or cages and so had to be taken out by the traders. {Make not my Father's house a house of merchandise} (\mˆ poieite ton oikon tou patros mou oikon emporiou\). "Stop making," it means, \mˆ\ and the present active imperative. They had made it a market-house (\emporiou\, here only in N.T., old word from \emporos\, merchant, one who goes on a journey for traffic, a drummer). Note the clear-cut Messianic claim here (My Father as in strkjv@Luke:2:49|). Jerome says: "A certain fiery and starry light shone from his eyes and the majesty of Godhead gleamed in His face."

rwp@John:3:20 @{That doeth ill} (\ho phaula prass“n\). The word \phaulos\ means first worthless and then wicked (usually so in N.T.) and both senses occur in the papyri. In strkjv@5:29| see contrast between \agatha poie“\ (doing good things) and \phaula prass“\ (practising evil things). {Hateth the light} (\misei to ph“s\). Hence talks against it, ridicules Christ, Christianity, churches, preachers, etc. Does it in talk, magazines, books, in a supercilious tone of sheer ignorance. {Cometh not to the light} (\ouk erchetai pros to ph“s\). The light hurts his eyes, reveals his own wickedness, makes him thoroughly uncomfortable. Hence he does not read the Bible, he does not come to church, he does not pray. He goes on in deeper darkness. {Lest his works should be reproved} (\hina mˆ elegchthˆi ta erga autou\). Negative final clause (\hina mˆ\) with first aorist passive subjunctive of \elegch“\, old word to correct a fault, to reprove, to convict. See also strkjv@8:46; strkjv@16:8|. To escape this unpleasant process the evil man cuts out Christ.

rwp@John:4:22 @{That which ye know not} (\ho ouk oidate\). Cf. strkjv@Acts:17:23|. "You know whom to worship, but you do not know him" (Westcott). The Samaritans rejected the prophets and the Psalms and so cut themselves off from the fuller knowledge of God. {We} (\hˆmeis\). We Jews. Jesus is a Jew as he fully recognizes (Matthew:15:24|). {That which we know} (\ho oidamen\). Neuter singular relative as before. The Jews, as the chosen people, had fuller revelations of God (Psalms:147:19f.; strkjv@Romans:9:3-5|). But even so the Jews as a whole failed to recognize God in Christ (1:11,26; strkjv@7:28|). {For salvation is from the Jews} (\hoti hˆ s“tˆria ek t“n Ioudai“n estin\). "The salvation," the Messianic salvation which had long been the hope and guiding star of the chosen people (Luke:1:69,71,77; strkjv@Acts:13:26,47|). It was for the whole world (John:3:17|), but it comes "out of" (\ek\) the Jews. This tremendous fact should never be forgotten, however unworthy the Jews may have proved of their privilege. The Messiah, God's Son, was a Jew.

rwp@John:6:70 @{And one of you is a devil} (\kai ex hum“n heis diabolos estin\). Jesus does not say that Judas was a devil when he chose him, but that he is one now. In strkjv@13:2,27| John speaks of the devil entering Judas. How soon the plan to betray Jesus first entered the heart of Judas we do not know (12:4|). One wonders if the words of Jesus here did not cut Judas to the quick.

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

rwp@John:9:20 @{We know that this is our son, and that he was born blind} (\Oidamen hoti houtos estin ho huios hˆm“n kai hoti tuphlos egennˆthˆ\). These two questions the parents answer clearly and thus cut the ground from under the disbelief of these Pharisees as to the fact of the cure (verse 18|). Songs:these Pharisees made a failure here.

rwp@John:9:24 @{A second time} (\ek deuterou\). He had given the Pharisees the facts the first time (9:15|). It was really the third time (see \palin\ in strkjv@9:17|). Now it was like a joke unless the Pharisees meant to imply that his previous story was untrue. {Give glory to God} (\dos doxan t“i the“i\). Second aorist active imperative of \did“mi\ (cf. \sches, hes\). This phrase does not mean gratitude to God as in strkjv@Luke:17:18|. It is rather an adjuration to speak the truth (Joshua:7:19; strkjv@1Samuel:6:5|) as if he had not done it before. Augustine says: "_Quid est Daniel:gloriam Deo? Nega quod accepisti._" Is a sinner (\hamart“los estin\). They can no longer deny the fact of the cure since the testimony of the parents (9:19|) and now wish the man to admit that he was lying in saying that Jesus healed him. He must accept their ecclesiastical authority as proving that Jesus had nothing to do with the cure since Jesus is a sinner. They wish to decide the fact by logic and authority like all persecutors through the ages. Recall the Pharisaic distinction between \dikaios\ (righteous) and \hamart“los\ (sinner).

rwp@John:11:38 @{Again groaning in himself} (\palin embrim“menos en heaut“i\). Direct reference to the use of this same word (present middle participle here) in verse 33|, only with \en heaut“i\ (in himself) rather than \t“i pneumati\ (in his spirit), practically the same idea. The speculation concerning his power stirred the depths of his nature again. {Cometh to the tomb} (\erchetai eis to mnˆmeion\). Vivid historical present. {A cave} (\spˆlaion\). Old word (from \speos\, cavern). Cf. strkjv@Matthew:21:13|. {Lay against it} (\epekeito ep' aut“i\). Imperfect middle of \epikeimai\, old verb to lie upon as in strkjv@21:9| and figuratively (1Corinthians:9:16|). Note repetition of \epi\ with locative case. The use of a cave for burial was common (Genesis:23:19|). Either the body was let down through a horizontal opening (hardly so here) or put in a tomb cut in the face of the rock (if so, \epi\ can mean "against"). The stones were used to keep away wild animals from the bodies.

rwp@John:21:17 @{Lovest thou me?} (\phileis me;\). This time Jesus picks up the word \phile“\ used by Peter and challenges that. These two words are often interchanged in the N.T., but here the distinction is preserved. Peter was cut to the heart (\elupˆthˆ\, first aorist passive of \lupe“\, to grieve) because Jesus challenges this very verb, and no doubt the third question vividly reminds him of the three denials in the early morning by the fire. He repeats his love for Jesus with the plea: "Thou knowest all things." {Feed my sheep} (\boske ta probatia\). Many MSS. both here and in verse 16| read \probata\ (sheep) instead of \probatia\ (little sheep or lambs).

rwp@Jude:1:15 @{To execute judgment} (\poiˆsai krisin\). "To do justice." {To convict} (\elegxai\). First aorist (effective) active infinitive like \poiˆsai\ before it. {Ungodly} (\asebeis\). See verse 4| and end of this verse. {Of ungodliness} (\asebeias\). Old word as in strkjv@Romans:1:18|, plural in strkjv@Jude:1:18| as in strkjv@Romans:11:26|. {Which} (\h“n\). Genitive by attraction from \ha\ (cognate accusative with \ˆsebˆsan\, old verb, to act impiously, here alone in N.T. save some MSS. in strkjv@2Peter:2:6|) to agree with the antecedent \erg“n\ (deeds). {Hard things} (\sklˆr“n\). Harsh, rough things as in strkjv@John:6:60|. {Which} (\h“n\). Genitive by attraction from \ha\ (object of \elalˆsan\, first aorist active indicative of \lale“\) to the case of the antecedent \sklˆr“n\. Four times in this verse as a sort of refrain \asebeis\ (twice), \asebeias, ˆsebˆsan\.

rwp@Luke:1:8 @{While he executed the priest's office} (\en t“i hierateuein auton\). A favourite idiom in Luke, \en\ with the articular infinitive and the accusative of general reference where the genitive absolute could have been used or a temporal conjunction and finite verb. It is proper Greek, but occurs often in the LXX, which Luke read, particularly in imitation of the Hebrew infinitive construct. The word \hierateu“\ does not appear in the ancient Greek, but in the LXX and this one example in Luke. It is on the Rosetta Stone and the early inscriptions so that the word was simply applied by the LXX translators from current usage.

rwp@Luke:2:52 @{Advanced in wisdom and stature} (\proekopten tˆi sophiƒi kai hˆlikiƒi\). Imperfect active, he kept cutting his way forward as through a forest or jungle as pioneers did. He kept growing in stature (\hˆlikia\ may mean age, as in strkjv@12:25|, but stature here) and in wisdom (more than mere knowledge). His physical, intellectual, moral, spiritual development was perfect. "At each stage he was perfect for that stage" (Plummer). {In favour} (\chariti\). Or grace. This is ideal manhood to have the favour of God and men.

rwp@Luke:3:14 @{Soldiers also} (\kai strateuomenoi\). Men on service, _militantes_ rather than _milites_ (Plummer). Songs:Paul in strkjv@2Timothy:2:4|. An old word like \strati“tˆs\, soldier. Some of these soldiers acted as police to help the publicans. But they were often rough and cruel. {Do violence to no man} (\mˆdena diaseisˆte\). Here only in the N.T., but in the LXX and common in ancient Greek. It means to shake (seismic disturbance, earthquake) thoroughly (\dia\) and so thoroughly to terrify, to extort money or property by intimidating (3Macc. strkjv@7:21). The Latin employs _concutere_, so. It was a process of blackmail to which Socrates refers (Xenophon, _Memorabilia_, ii. 9,1). This was a constant temptation to soldiers. Might does not make right with Jesus. {Neither exact anything wrongfully} (\mˆde sukophantˆsˆte\). In Athens those whose business it was to inform against any one whom they might find exporting figs out of Attica were called fig-showers or sycophants (\sukophantai\). From \sukon\, fig, and \phain“\, show. Some modern scholars reject this explanation since no actual examples of the word meaning merely a fig-shower have been found. But without this view it is all conjectural. From the time of Aristophanes on it was used for any malignant informer or calumniator. These soldiers were tempted to obtain money by informing against the rich, blackmail again. Songs:the word comes to mean to accuse falsely. The sycophants came to be a regular class of informers or slanderers in Athens. Socrates is quoted by Xenophon as actually advising Crito to employ one in self-defence, like the modern way of using one gunman against another. Demosthenes pictures a sycophant as one who "glides about the market like a scorpion, with his venomous sting all ready, spying out whom he may surprise with misfortune and ruin and from whom he can most easily extort money, by threatening him with an action dangerous in its consequences" (quoted by Vincent). The word occurs only in Luke in the N.T., here and in strkjv@Luke:19:8| in the confession of Zaccheus. It occurs in the LXX and often in the old Greek. {Be content with your wages} (\arkeisthe tois ops“niois hum“n\). Discontent with wages was a complaint of mercenary soldiers. This word for wages was originally anything cooked (\opson\, cooked food), and bought (from \“neomai\, to buy). Hence, "rations," "pay," wages. \Opsarion\, diminutive of \opson\, was anything eaten with bread like broiled fish. Songs:\ops“nion\ comes to mean whatever is bought to be eaten with bread and then a soldier's pay or allowance (Polybius, and other late Greek writers) as in strkjv@1Corinthians:9:7|. Paul uses the singular of a preacher's pay (2Corinthians:11:8|) and the plural of the wages of sin (Romans:6:23|) = death (death is the diet of sin).

rwp@Luke:5:7 @{They beckoned} (\kateneusan\). Possibly they were too far away for a call to be understood. Simon alone had been ordered to put out into the deep. Songs:they used signs. {Unto their partners} (\tois metechois\). This word \metochos\, from \metech“\, to have with, means participation with one in common blessings (Hebrews:3:1,14; strkjv@6:4; strkjv@12:8|). While \koin“nos\ (verse 10| here of James and John also) has the notion of personal fellowship, partnership. Both terms are here employed of the two pairs of brothers who have a business company under Simon's lead. {Help them} (\sullabesthai\). Second aorist middle infinitive. Take hold together with and so to help. Paul uses it in strkjv@Phillipians:4:3|. It is an old word that was sometimes employed for seizing a prisoner (Luke:22:54|) and for conception (_con-capio_) by a woman (Luke:1:24|). {Songs:that they began to sink} (\h“ste buthizesthai auta\). Consecutive use of \h“ste\ and the infinitive (present tense, inchoative use, beginning to sink). An old verb from \buthos\. In the N.T. only here and strkjv@1Timothy:6:9|.

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} (\ˆn didask“n\). Periphrastic imperfect again like our English idiom. {Were sitting by} (\ˆsan kathˆmenoi\). 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 ˆsan elˆluthotes\, periphrastic past perfect active, {had come}). {Out of every village of Galilee and Judea and Jerusalem} (\ek pasˆs k“mˆs tˆs Galilaias kai Ioudaias kai Ierousalˆm\). 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 ˆn eis to iƒsthai 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:6:9 @{I ask you} (\eper“t“ humƒs\). 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} (\psuchˆn\). Songs:the Revised Version. The rabbis had a rule: _Periculum vitae pellit sabbatum_. But it had to be a Jew whose life was in peril on the sabbath. The words of Jesus cut to the quick. {Or to destroy it} (\ˆ apolesai\). On this very day these Pharisees were plotting to destroy Jesus (verse 7|).

rwp@Luke:6:22 @{When they shall separate you} (\hotan aphoris“sin humƒs\). First aorist active subjunctive, from \aphoriz“\, common verb for marking off a boundary. Songs:either in good sense or bad sense as here. The reference is to excommunication from the congregation as well as from social intercourse. {Cast out your name as evil} (\exbal“sin to onoma hum“n h“s ponˆron\). Second aorist active subjunctive of \ekball“\, common verb. The verb is used in Aristophanes, Sophocles, and Plato of hissing an actor off the stage. The name of Christian or disciple or Nazarene came to be a byword of contempt as shown in the Acts. It was even unlawful in the Neronian persecution when Christianity was not a _religio licita_. {For the Son of man's sake} (\heneka tou huiou tou anthr“pou\). Jesus foretold what will befall those who are loyal to him. The Acts of the Apostles is a commentary on this prophecy. This is Christ's common designation of himself, never of others save by Stephen (Acts:7:56|) and in the Apocalypse (Revelation:1:13; strkjv@14:14|). But both Son of God and Son of man apply to him (John:1:50,52; strkjv@Matthew:26:63f.|). Christ was a real man though the Son of God. He is also the representative man and has authority over all men.

rwp@Luke:6:23 @{Leap for joy} (\skirtˆsate\). Old verb and in LXX, but only in Luke in the N.T. (here and strkjv@1:41,44|). It answers to Matthew's (Matthew:5:12|) "be exceeding glad." {Did} (\epoioun\). Imperfect active, the habit of "their fathers" (peculiar to both here). strkjv@Matthew:5:12| has "persecuted." Thus they will receive a prophet's reward (Matthew:1:41|).

rwp@Luke:7:9 @{Turned} (\strapheis\). Second aorist passive participle of \streph“\, to turn. Common verb. A vivid touch not in Matthew's account. In both Matthew and Luke Jesus marvels at the great faith of this Roman centurion beyond that among the Jews. As a military man he had learned how to receive orders and to execute them and hence to expect obedience to his commands, He recognized Jesus as Master over disease with power to compel obedience.

rwp@Luke:11:44 @{The tombs which appear not} (\ta mnˆneia ta adˆla\). These hidden graves would give ceremonial defilement for seven days (Numbers:19:16|). Hence they were usually whitewashed as a warning. Songs:in strkjv@Matthew:23:27| the Pharisees are called "whited sepulchres." Men do not know how rotten they are. The word \adˆlos\ (\a\ privative and \dˆlos\, apparent or plain) occurs in the N.T. only here and strkjv@1Corinthians:14:8|, though an old and common word. {Here men walking around} (\peripatountes\) walk over the tombs without knowing it. These three woes cut to the quick and evidently made the Pharisees wince.

rwp@Luke:11:49 @{The wisdom of God} (\hˆ sophia tou theou\). In strkjv@Matthew:23:34| Jesus uses "I send" (\eg“ apostell“\) without this phrase "the wisdom of God." There is no book to which it can refer. Jesus is the wisdom of God as Paul shows (1Corinthians:1:30|), but it is hardly likely that he so describes himself here. Probably he means that God in his wisdom said, but even so "Jesus here speaks with confident knowledge of the Divine counsels" (Plummer). See strkjv@Luke:10:22; strkjv@15:7,10|. Here the future tense occurs, "I will send" (\apostel“\). {Some of them} (\ex aut“n\). No "some" (\tinas\) in the Greek, but understood. They will act as their fathers did. They will kill and persecute.

rwp@Luke:12:46 @{Shall cut him asunder} (\dichotomˆsei\). An old and somewhat rare word from \dichotomos\ and that from \dicha\ and \temn“\, to cut, to cut in two. Used literally here. In the N.T. only here and strkjv@Matthew:24:51|. {With the unfaithful} (\meta t“n apist“n\). Not here "the unbelieving" though that is a common meaning of \apistos\ (\a\ privative and \pistos\, from \peith“\), but the unreliable, the untrustworthy. Here strkjv@Matthew:24:51| has "with the hypocrites," the same point. The parallel with strkjv@Matthew:24:43-51| ends here. strkjv@Matthew:24:51| adds the saying about the wailing and the gnashing of teeth. Clearly there Luke places the parable of the wise steward in this context while Matthew has it in the great eschatological discourse. Once again we must either think that Jesus repeated the parable or that one of the writers has misplaced it. Luke alone preserves what he gives in verses 47,48|.

rwp@Luke:12:58 @{Give diligence to be quit of him} (\dos ergasian apˆllachthai ap' autou\). Second aorist active imperative \dos\ from \did“mi\. \Apˆllachthai\, perfect passive infinitive of \apallass“\ an old verb common, but only twice in the N.T. (here and strkjv@Acts:19:12|). Used here in a legal sense and the tense emphasizes a state of completion, to be rid of him for good. {Hale thee} (\katasurˆi\). Drag down forcibly, old verb, only here in the N.T. {To the officer} (\t“i praktori\). The doer, the proctor, the exactor of fines, the executor of punishment. Old word, only here in the N.T.

rwp@Luke:13:7 @{The vinedresser} (\ton ampelourgon\). Old word, but here only in the N.T., from \ampelos\, vine, and \ergon\, work. {These three years I come} (\tria etˆ aph' hou erchomai\). Literally, "three years since (from which time) I come." These three years, of course, have nothing to do with the three years of Christ's public ministry. The three years are counted from the time when the fig tree would normally be expected to bear, not from the time of planting. The Jewish nation is meant by this parable of the barren fig tree. In the withering of the barren fig tree later at Jerusalem we see parable changed to object lesson or fact (Mark:11:12-14; strkjv@Matthew:21:18f.|). {Cut it down} (\ekkopson\). "Cut it out," the Greek has it, out of the vineyard, perfective use of \ek\ with the effective aorist active imperative of \kopt“\, where we prefer "down." {Why?} (\hina ti\). Ellipsis here of \genˆtai\ of which \ti\ is subject (Robertson, _Grammar_, pp. 739,916). {Also} (\kai\). Besides bearing no fruit. {Doth cumber the ground} (\tˆn gˆn katargei\). Makes the ground completely idle, of no use (\kata, arge“\, from \argos\, \a\ privative and \ergon\, work). Late verb, here only in the N.T. except in Paul's Epistles.

rwp@Luke:13:27 @{I know not whence ye are} (\ouk oida pothen este\). This blunt statement cuts the matter short and sweeps away the flimsy cobwebs. Acquaintance with Christ in the flesh does not open the door. Jesus quotes strkjv@Psalms:8:9| as in strkjv@Matthew:7:23|, there as in the LXX, here with \pantes ergatai adikias\, there with \hoi ergazomenoi tˆn anomian\. But \apostˆte\ (second aorist active imperative) here, and there \apoch“reite\ (present active imperative).

rwp@Luke:15:12 @{The portion} (\to meros\). The Jewish law alloted one-half as much to the younger son as to the elder, that is to say one-third of the estate (Deuteronomy:21:17|) at the death of the father. The father did not have to abdicate in favour of the sons, but "this very human parable here depicts the impatience of home restraints and the optimistic ambition of youth" (Ragg). {And he divided} (\ho de dieilen\). The second aorist active indicative of \diaire“\, an old and common verb to part in two, cut asunder, divide, but in the N.T. only here and strkjv@1Corinthians:12:11|. The elder son got his share also of the "substance" or property or estate (\tˆs ousias\), "the living" (\ton bion\) as in strkjv@Mark:12:44|, not "life" as in strkjv@Luke:8:14|.

rwp@Luke:19:29 @{Unto Bethphage and Bethany} (\eis Bˆthphagˆ kai Bˆthania\). Both indeclinable forms of the Hebrew or Aramaic names. In strkjv@Mark:11:1| "Bethany" is inflected regularly, which see. {Of Olives} (\Elai“n\). As in strkjv@Mark:11:1; strkjv@Matthew:21:1|, though some editors take it to be, not the genitive plural of \elaia\ (olive tree), but the name of the place Olivet. In the Greek it is just a matter of accent (circumflex or acute) Olivet is correct in strkjv@Acts:1:12|. See on ¯Matthew:21:1ff.; strkjv@Mark:11:1ff.| for details.

rwp@Luke:19:40 @{If these shall hold their peace} (\ean houtoi si“pˆsousin\). A condition of the first class, determined as fulfilled. The use of \ean\ rather than \ei\ cuts no figure in the case (see strkjv@Acts:8:31; strkjv@1Thessalonians:3:8; strkjv@1John:5:15|). The kind of condition is determined by the mode which is here indicative. The future tense by its very nature does approximate the aorist subjunctive, but after all it is the indicative. {The stones will cry out} (\hoi lithoi kraxousin\). A proverb for the impossible happening.

rwp@Luke:22:36 @{Buy a sword} (\agorasat“ machairan\). This is for defence clearly. The reference is to the special mission in Galilee (Luke:9:1-6; strkjv@Mark:6:6-13; strkjv@Matthew:9:35-11:1|). They are to expect persecution and bitter hostility (John:15:18-21|). Jesus does not mean that his disciples are to repel force by force, but that they are to be ready to defend his cause against attack. Changed conditions bring changed needs. This language can be misunderstood as it was then.

rwp@Luke:22:38 @{Lord, behold, here are two swords} (\kurie idou machairai h“de duo\). They took his words literally. And before this very night is over Peter will use one of these very swords to try to cut off the head of Malchus only to be sternly rebuked by Jesus (Mark:14:47; strkjv@Matthew:26:51f.; strkjv@Luke:22:50f.; strkjv@John:18:10f.|). Then Jesus will say: "For all that take the sword shall perish with the sword" (Matthew:26:52|). Clearly Jesus did not mean his language even about the sword to be pressed too literally. Songs:he said: "It is enough" (\Hikanon estin\). It is with sad irony and sorrow that Jesus thus dismisses the subject. They were in no humour now to understand the various sides of this complicated problem. Every preacher and teacher understands this mood, not of impatience, but of closing the subject for the present.

rwp@Luke:23:27 @{Followed} (\ˆkolouthei\). Imperfect active, was following. Verses 27-32| are peculiar to Luke. {Bewailed} (\ekoptonto\). Imperfect middle of \kopt“\, to cut, smite, old and common verb. Direct middle, they were smiting themselves on the breast. "In the Gospels there is no instance of a woman being hostile to Christ" (Plummer). Luke's Gospel is appropriately called the Gospel of Womanhood (1:39-56; strkjv@2:36-38; strkjv@7:11-15, 37-50; strkjv@8:1-3; strkjv@10:38-42; strkjv@11:27; strkjv@13:11-16|). {Lamented} (\ethrˆnoun\). Imperfect active of \thrˆne“\, old verb from \threomai\, to cry aloud, lament.

rwp@Mark:1:36 @{Followed after him} (\katedi“xen auton\). Hunted him out (Moffatt). Perfective use of the preposition \kata\ (down to the finish). The verb \di“k“\ is used for the hunt or chase, pursuit. Vulgate has _persecutus est_. The personal story of Peter comes in here. "Simon's intention at least was good; the Master seemed to be losing precious opportunities and must be brought back" (Swete). Peter and those with him kept up the search till they found him. The message that they brought would surely bring Jesus back to Peter's house.

rwp@Mark:3:5 @{When he had looked round on them with anger} (\periblepsamenos autous met' orgˆs\). Mark has a good deal to say about the looks of Jesus with this word (3:5,34; strkjv@5:37; strkjv@9:8; strkjv@10:23; strkjv@11:11|) as here. Songs:Luke only once, strkjv@Luke:6:10|. The eyes of Jesus swept the room all round and each rabbinical hypocrite felt the cut of that condemnatory glance. This indignant anger was not inconsistent with the love and pity of Jesus. Murder was in their hearts and Jesus knew it. Anger against wrong as wrong is a sign of moral health (Gould). {Being grieved at the hardness of their hearts} (\sunlupoumenos epi tˆi p“r“sei tˆs kardias aut“n\). Mark alone gives this point. The anger was tempered by grief (Swete). Jesus is the Man of Sorrows and this present participle brings out the continuous state of grief whereas the momentary angry look is expressed by the aorist participle above. Their own heart or attitude was in a state of moral ossification (\p“r“sis\) like hardened hands or feet. \P“ros\ was used of a kind of marble and then of the _callus_ on fractured bones. "They were hardened by previous conceptions against this new truth" (Gould). See also on ¯Matthew:12:9-14|.

rwp@Mark:5:5 @{He was crying out, and cutting himself with stones} (\ˆn kraz“n kai katakopt“n heauton lithois\). Further vivid details by Mark. Night and day his loud scream or screech could be heard like other demoniacs (cf. strkjv@1:26; strkjv@3:11; strkjv@9:26|). The verb for cutting himself occurs here only in the N.T., though an old verb. It means to _cut down_ (perfective use of \kata-\). We say _cut up_, gash, hack to pieces. Perhaps he was scarred all over with such gashes during his moments of wild frenzy night and day in the tombs and on the mountains. Periphrastic imperfect active with \ˆn\ and the participles.

rwp@Mark:6:16 @{John, whom I beheaded} (\hon ego apekephalisa I“anˆn\). His fears got the best of him and so Herod settled down on this nightmare. He could still see that charger containing John's head coming towards him in his dreams. The late verb \apokephaliz“\ means to cut off the head. Herod had ordered it done and recognizes his guilt.

rwp@Mark:6:27 @{A soldier of his guard} (\spekoulatora\). Latin word _speculator_. A spy, scout, lookout, and often executioner. It was used of the bodyguard of the Roman emperor and so for one of Herod's spies. He was used to do errands of this sort and it was soon done. It was a gruesome job, but he soon brought John's head to the damsel, apparently in the presence of all, and she took it to her mother. This miserable Tetrarch, the slave of Herodias, was now the slave of his fears. He is haunted by the ghost of John and shudders at the reports of the work of Jesus.

rwp@Mark:7:9 @{Full well do ye reject the commandment of God that ye may keep your traditions} (\kal“s atheteite tˆn entolˆn tou theou hina tˆn paradosin hum“n tˆrˆsˆte\). One can almost see the scribes withering under this terrible arraignment. It was biting sarcasm that cut to the bone. The evident irony should prevent literal interpretation as commendation of the Pharisaic pervasion of God's word. See my _The Pharisees and Jesus_ for illustrations of the way that they placed this oral tradition above the written law. See on ¯Matthew:15:7|.

rwp@Mark:10:30 @{With persecutions} (\meta di“gm“n\). This extra touch is in Mark alone. There is a reminiscence of some of "the apocalyptic of the familiar descriptions of the blessings of the Messianic kingdom. But Jesus uses such language from the religious idiom of this time only to idealize it" (Gould). The apostles were soon to see the realization of this foreshadowing of persecution. Vincent notes that Jesus omits "a hundred wives" in this list, showing that Julian the Apostate's sneer on that score was without foundation.

rwp@Mark:11:8 @{Branches} (\stibadas\). A litter of leaves and rushes from the fields. Textus Receptus spells this word \stoibadas\. strkjv@Matthew:21:8| has \kladous\, from \kla“\, to break, branches broken or cut from trees. strkjv@John:12:13| uses the branches of the palm trees (\ta baia t“n phoinik“n\), "the feathery fronds forming the tufted crown of the tree" (Vincent). That is to say, some of the crowd did one of these things, some another. See on ¯Matthew:21:4-9| for discussion of other details. The deliberate conduct of Jesus on this occasion could have but one meaning. It was the public proclamation of himself as the Messiah, now at last for his "hour" has come. The excited crowds in front (\hoi proagontes\) and behind (\hoi akolouthountes\) fully realize the significance of it all. Hence their unrestrained enthusiasm. They expect Jesus, of course, now to set up his rule in opposition to that of Caesar, to drive Rome out of Palestine, to conquer the world for the Jews.

rwp@Mark:11:16 @{Through the temple} (\dia tou hierou\). The temple authorities had prohibited using the outer court of the temple through the Precinct as a sort of short cut or by-path from the city to the Mount of Olives. But the rule was neglected and all sorts of irreverent conduct was going on that stirred the spirit of Jesus. This item is given only in Mark. Note the use of \hina\ after \ˆphie\ (imperfect tense) instead of the infinitive (the usual construction).

rwp@Mark:15:46 @{Wound} (\eneilˆsen\). This word is only here in the N.T. As \entuliss“\ is only in strkjv@Matthew:27:59; strkjv@Luke:23:53; strkjv@John:20:7|. Both verbs occur in the papyri, Plutarch, etc. They both mean to wrap, wind, roll in. The body of Jesus was wound in the linen cloth bought by Joseph and the hundred pounds of spices brought by Nicodemus (John:19:39|) for burying were placed in the folds of the linen and the linen was bound around the body by strips of cloth (John:19:40|). The time was short before the sabbath began and these two reverently laid the body of the Master in Joseph's new tomb, hewn out of a rock. The perfect passive participle (\lelatomˆmenon\) is from \latomos\, a stonecutter (\l“s\, stone, \temn“\, to cut). For further details see on ¯Matthew:27:57-60|. strkjv@Luke:23:53| and strkjv@John:19:41| also tell of the new tomb of Joseph. Some modern scholars think that this very tomb has been identified in Gordon's Calvary north of the city. {Against the door} (\epi tˆn thuran\). Matthew has the dative \tˆi thurƒi\ without \epi\ and adds the adjective "great" (\megan\).

rwp@Matthew:1:22 @{That it may be fulfilled} (\hina plˆr“thˆi\). Alford says that "it is impossible to interpret \hina\ in any other sense than in order that." That was the old notion, but modern grammarians recognize the non-final use of this particle in the _Koin‚_ and even the consecutive like the Latin _ut_. Some even argue for a causal use. If the context called for result, one need not hesitate to say so as in strkjv@Mark:11:28; strkjv@John:9:36; strkjv@1John:1:9; strkjv@Revelation:9:20; strkjv@13:13|. See discussion in my _Grammar of the Greek New Testament in the Light of Historical Research_, pp. 997-9. All the same it is purpose here, God's purpose, Matthew reports the angel as saying, spoken "by (\hupo\, immediate agent) the Lord through (\dia\, intermediate agent) the prophet." {"All this has happened"} (\touto de holon gegonen\, present perfect indicative), stands on record as historical fact. But the Virgin Birth of Jesus is not due to this interpretation of strkjv@Isaiah:7:14|. It is not necessary to maintain (Broadus) that Isaiah himself saw anything more in his prophecy than that a woman then a virgin, would bear a son and that in the course of a few years Ahaz would be delivered from the king of Syria and Israel by the coming of the Assyrians. This historical illustration finds its richest fulfilment in the birth of Jesus from Mary. "Words of themselves are empty. They are useful only as vessels to convey things from mind to mind" (Morison). The Hebrew word for young woman is translated by virgin (\parthenos\), but it is not necessary to conclude that Isaiah himself contemplated the supernatural birth of Jesus. We do not have to say that the idea of the Virgin Birth of Jesus came from Jewish sources. Certainly it did not come from the pagan myths so foreign to this environment, atmosphere and spirit. It is far simpler to admit the supernatural fact than try to explain the invention of the idea as a myth to justify the deification of Jesus. The birth, life, and death of Jesus throw a flood of light on the Old Testament narrative and prophecies for the early Christians. In Matthew and John in particular we often see "that the events of Christ's life were divinely ordered for the express purpose of fulfilling the Old Testament" (McNeile). See strkjv@Matthew:2:15,23; strkjv@4:14-17; strkjv@8:17; strkjv@12:17-21; strkjv@13:25; strkjv@21:4f.; strkjv@John:12:38f.; strkjv@13:18; strkjv@19:24,28,36f|.

rwp@Matthew:5:3 @{Blessed} (\makarioi\). The English word "blessed" is more exactly represented by the Greek verbal \eulogˆtoi\ as in strkjv@Luke:1:68| of God by Zacharias, or the perfect passive participle \eulogˆmenos\ as in strkjv@Luke:1:42| of Mary by Elizabeth and in strkjv@Matthew:21:9|. Both forms come from \euloge“\, to speak well of (\eu, logos\). The Greek word here (\makarioi\) is an adjective that means "happy" which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. "Blessedness is, of course, an infinitely higher and better thing than mere happiness" (Weymouth). English has thus ennobled "blessed" to a higher rank than "happy." But "happy" is what Jesus said and the _Braid Scots New Testament_ dares to say "Happy" each time here as does the _Improved Edition of the American Bible Union Version_. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in strkjv@Revelation:14:13|. Already in the Old Testament the Septuagint uses it of moral quality. "Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love" (Vincent). Jesus takes this word "happy" and puts it in this rich environment. "This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult" (Bruce). It is a pity that we have not kept the word "happy" to the high and holy plane where Jesus placed it. "If you know these things, happy (\makarioi\) are you if you do them" (John:13:17|). "Happy (\makarioi\) are those who have not seen and yet have believed" (John:20:29|). And Paul applies this adjective to God, "according to the gospel of the glory of the happy (\makariou\) God" (1Timothy:1:11|. Cf. also strkjv@Titus:2:13|). The term "Beatitudes" (Latin _beatus_) comes close to the meaning of Christ here by \makarioi\. It will repay one to make a careful study of all the "beatitudes" in the New Testament where this word is employed. It occurs nine times here (3-11|), though the beatitudes in verses 10 and 11 are very much alike. The copula is not expressed in either of these nine beatitudes. In each case a reason is given for the beatitude, "for" (\hoti\), that shows the spiritual quality involved. Some of the phrases employed by Jesus here occur in the Psalms, some even in the Talmud (itself later than the New Testament, though of separate origin). That is of small moment. "The originality of Jesus lies in putting the due value on these thoughts, collecting them, and making them as prominent as the Ten Commandments. No greater service can be rendered to mankind than to rescue from obscurity neglected moral commonplaces " (Bruce). Jesus repeated his sayings many times as all great teachers and preachers do, but this sermon has unity, progress, and consummation. It does not contain all that Jesus taught by any means, but it stands out as the greatest single sermon of all time, in its penetration, pungency, and power. {The poor in spirit} (\hoi pt“choi t“i pneumati\). Luke has only "the poor," but he means the same by it as this form in Matthew, "the pious in Israel, for the most part poor, whom the worldly rich despised and persecuted" (McNeile). The word used here (\pt“choi\) is applied to the beggar Lazarus in strkjv@Luke:16:20,22| and suggests spiritual destitution (from \pt“ss“\ to crouch, to cower). The other word \penˆs\ is from \penomai\, to work for one's daily bread and so means one who works for his living. The word \pt“chos\ is more frequent in the New Testament and implies deeper poverty than \penˆs\. "The kingdom of heaven" here means the reign of God in the heart and life. This is the _summum bonum_ and is what matters most.

rwp@Matthew:5:10 @{That have been persecuted for righteousness' sake} (\hoi dedi“gmenoi heneken dikaiosunˆs\). Posing as persecuted is a favourite stunt. The kingdom of heaven belongs only to those who suffer for the sake of goodness, not who are guilty of wrong.

rwp@Matthew:5:29 @{Causeth thee to stumble} (\skandalizei se\). This is far better than the Authorized Version "_Offend thee_." _Braid Scots_ has it rightly "ensnare ye." It is not the notion of giving offence or provoking, but of setting a trap or snare for one. The substantive (\skandalon\, from \skandalˆthron\) means the stick in the trap that springs and closes the trap when the animal touches it. Pluck out the eye when it is a snare, cut off the hand, even the right hand. These vivid pictures are not to be taken literally, but powerfully plead for self-mastery. Bengel says: _Non oculum, sed scandalizentem oculum_. It is not mutilating of the body that Christ enjoins, but control of the body against sin. The man who plays with fire will get burnt. Modern surgery finely illustrates the teaching of Jesus. The tonsils, the teeth, the appendix, to go no further, if left diseased, will destroy the whole body. Cut them out in time and the life will be saved. Vincent notes that "the words scandal and slander are both derived from \skandalon\. And Wyc. renders, 'if thy right eye _slander_ thee.'" Certainly slander is a scandal and a stumbling-block, a trap, and a snare.

rwp@Matthew:6:6 @{Into thy closet} (\eis to tameion\). The word is a late syncopated form of \tamieion\ from \tamias\ (steward) and the root \tam-\ from \temn“\, to cut. Songs:it is a store-house, a separate apartment, one's private chamber, closet, or "den" where he can withdraw from the world and shut the world out and commune with God.

rwp@Matthew:8:28 @{The country of the Gadarenes} (\ten ch“ran t“n Gadarˆn“n\). This is the correct text in Matthew while in strkjv@Mark:5:1| and strkjv@Luke:8:26| it is "the country of the Gerasenes." Dr. Thomson discovered by the lake the ruins of Khersa (Gerasa). This village is in the district of the city of Gadara some miles southeastward so that it can be called after Gerasa or Gadara. Songs:Matthew speaks of "two demoniacs" while Mark and Luke mention only one, the leading one. "{The tombs}" (\t“n mnˆmei“n\) were chambers cut into the mountain side common enough in Palestine then and now. On the eastern side of the lake the precipitous cliffs are of limestone formation and full of caves. It is one of the proofs that one is a maniac that he haunts the tombs. People shunned the region as dangerous because of the madmen.

rwp@Matthew:15:11 @{This defileth the man} (\touto koinoi ton anthr“pon\). This word is from \koinos\ which is used in two senses, either what is "common" to all and general like the _Koin‚_ Greek, or what is unclean and "common" either ceremonially or in reality. The ceremonial "commonness" disturbed Peter on the housetop in Joppa (Acts:10:14|). See also strkjv@Acts:21:28; strkjv@Hebrews:9:13|. One who is thus religiously common or unclean is cut off from doing his religious acts. "Defilement" was a grave issue with the rabbinical ceremonialists. Jesus appeals to the crowd here: {Hear and understand} (\akouete kai suniete\). He has a profound distinction to draw. Moral uncleanness is what makes a man common, defiles him. That is what is to be dreaded, not to be glossed over. "This goes beyond the tradition of the elders and virtually abrogates the Levitical distinctions between clean and unclean" (Bruce). One can see the pettifogging pretenders shrivel up under these withering words.

rwp@Matthew:15:12 @{Were offended} (\eskandalisthˆsan\). First aorist passive. "Were caused to stumble," "have taken offence" (Moffatt), "have turned against you" (Weymouth), "were shocked" (Goodspeed), "War ill-pleased" (Braid Scots). They took umbrage at the public rebuke and at such a scorpion sting in it all. It cut to the quick because it was true. It showed in the glowering countenances of the Pharisees so plainly that the disciples were uneasy. See on ¯5:29|.

rwp@Matthew:16:18 @{I will build my church} (\oikodomˆs“ mou tˆn ekklˆsian\). It is the figure of a building and he uses the word \ekklˆsian\ 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, \ekklˆsia\, 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:\oikodomˆs“\ in strkjv@Psalms:89:5|; \ekklˆsia\ in strkjv@Psalms:89:6|; \katischu“\ in strkjv@Psalms:89:22|; \Christos\ in strkjv@Psalms:89:39,52|; \hƒidˆs\ in strkjv@Psalms:89:49| (\ek cheiros hƒidou\). If one is puzzled over the use of "building" with the word \ekklˆsia\ 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@Matthew:22:36 @{The great commandment in the law} (\entolˆ megalˆ en t“i nom“i\). The positive adjective is sometimes as high in rank as the superlative. See \megas\ in strkjv@Matthew:5:19| in contrast with \elachistos\. The superlative \megistos\ occurs in the N.T. only in strkjv@2Peter:1:4|. Possibly this scribe wishes to know which commandment stood first (Mark:12:28|) with Jesus. "The scribes declared that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year, the total being 613, the number of letters in the Decalogue" (Vincent). But Jesus cuts through such pettifogging hair-splitting to the heart of the problem.

rwp@Matthew:23:33 @{Ye serpents, ye offspring of vipers} (\opheis gennˆmata echidn“n\). These blistering words come as a climax and remind one of the Baptist (3:17|) and of the time when the Pharisees accused Jesus of being in league with Beelzebub (12:34|). They cut to the bone like whip-cords. {How shall ye escape} (\p“s phugˆte\). Deliberate subjunctive. There is a curse in the Talmud somewhat like this: "Woe to the house of Annas! Woe to their serpent-like hissings."

rwp@Matthew:26:10 @{Why trouble ye the woman?} (\ti kopous parechete tˆi gunaiki?\) A phrase not common in Greek writers, though two examples occur in the papyri for giving trouble. \Kopos\ is from \kopt“\, to beat, smite, cut. It is a beating, trouble, and often work, toil. Jesus champions Mary's act with this striking phrase. It is so hard for some people to allow others liberty for their own personalities to express themselves. It is easy to raise small objections to what we do not like and do not understand. {A good work upon me} (\ergon kalon eis eme\). A beautiful deed upon Jesus himself.

rwp@Matthew:26:28 @{The Covenant} (\tˆs diathˆkˆs\). The adjective \kainˆs\ in Textus Receptus is not genuine. The covenant is an agreement or contract between two (\dia, duo, thˆke\, from \tithˆmi\). It is used also for will (Latin, _testamentum_) which becomes operative at death (Hebrews:9:15-17|). Hence our _New Testament_. Either covenant or will makes sense here. Covenant is the idea in strkjv@Hebrews:7:22; strkjv@8:8| and often. In the Hebrew to make a covenant was to cut up the sacrifice and so ratify the agreement (Genesis:15:9-18|). Lightfoot argues that the word \diathˆke\ means covenant in the N.T. except in strkjv@Hebrews:9:15-17|. Jesus here uses the solemn words of strkjv@Exodus:24:8| "the blood of the covenant" at Sinai. "My blood of the covenant" is in contrast with that. This is the New Covenant of strkjv@Jeremiah:31; strkjv@Hebrews:8|. {Which is shed for many} (\to peri poll“n ekchunnomenon\). A prophetic present passive participle. The act is symbolized by the ordinance. Cf. the purpose of Christ expressed in strkjv@20:28|. There \anti\ and here \peri\. {Unto remission of sins} (\eis aphesin hamarti“n\). This clause is in Matthew alone but it is not to be restricted for that reason. It is the truth. This passage answers all the modern sentimentalism that finds in the teaching of Jesus only pious ethical remarks or eschatological dreamings. He had the definite conception of his death on the cross as the basis of forgiveness of sin. The purpose of the shedding of his blood of the New Covenant was precisely to remove (forgive) sins.

rwp@Matthew:26:51 @{One of them that were with Jesus} (\heis t“n meta Iˆsou\). Like the other Synoptics Matthew conceals the name of Peter, probably for prudential reasons as he was still living before A.D. 68. John writing at the end of the century mentions Peter's name (John:18:10|). The sword or knife was one of the two that the disciples had (Luke:22:38|). Bruce suggests that it was a large knife used in connexion with the paschal feast. Evidently Peter aimed to cut off the man's head, not his ear (\“tion\ is diminutive in form, but not in sense, as often in the _Koin‚_). He may have been the leader of the band. His name, Malchus, is also given by John (John:18:10|) because Peter was then dead and in no danger.

rwp@Matthew:26:59 @{Sought false witness against Jesus} (\ezˆtoun pseudomarturian\). Imperfect tense, kept on seeking. Judges have no right to be prosecutors and least of all to seek after false witness and even to offer bribes to get it.

rwp@Matthew:27:5 @{Hanged himself} (\apˆgxato\). Direct middle. His act was sudden after he hurled the money into the sanctuary (\eis ton naon\), the sacred enclosure where the priests were. The motives of Judas in the betrayal were mixed as is usually the case with criminals. The money cut a small figure with him save as an expression of contempt as the current price of a slave.

rwp@Matthew:27:37 @{His accusation} (\tˆn aitian autou\). The title (\titlos\, strkjv@John:19:19|) or placard of the crime (the inscription, \he epigraphˆ\) which was carried before the victim or hung around his neck as he walked to execution was now placed above (\ep' an“\) the head of Jesus on the projecting piece (\crux immurus\). This inscription gave the name and home, {Jesus of Nazareth}, and the charge on which he was convicted, {the King of the Jews} and the identification, {This is}. The four reports all give the charge and vary in the others. The inscription in full was: This is Jesus of Nazareth the King of the Jews. The three languages are mentioned only by John (John:19:20|), Latin for law, Hebrew (Aramaic) for the Jews, Greek for everybody. The accusation (charge, cause, \aitia\) correctly told the facts of the condemnation.

rwp@Matthew:27:57 @{And when even was come} (\opsias de genomenˆs\). It was the Preparation (\paraskeuˆ\), the day before the sabbath (Mark:15:42; strkjv@Luke:23:54; strkjv@John:31:42|). \Paraskeuˆ\ is the name in modern Greek today for Friday. The Jews were anxious that these bodies should be taken down before the sabbath began at 6 P.M. The request of Joseph of Arimathea for the body of Jesus was a relief to Pilate and to the Jews also. We know little about this member of the Sanhedrin save his name Joseph, his town Arimathea, that he was rich, a secret disciple, and had not agreed to the death of Jesus. Probably he now wished that he had made an open profession. But he has courage now when others are cowardly and asked for the personal privilege (\ˆitˆsato\, middle voice, asked for himself) of placing the body of Jesus in his new tomb. Some today identify this tomb with one of the rock tombs now visible under Gordon's Calvary. It was a mournful privilege and dignity that came to Joseph and Nicodemus (John:19:39-41|) as they wrapped the body of Jesus in clean linen cloth and with proper spices placed it in this fresh (\kain“i\) tomb in which no body had yet been placed. It was cut in the rock (\elatomˆsen\) for his own body, but now it was for Jesus. But now (verse 60|) he rolled a great stone to the door of the tomb and departed. That was for safety. But two women had watched the sad and lonely ceremony, Mary Magdalene and the other Mary (mother of James and Joseph). They were sitting opposite and looking in silence.

rwp@Philippians:1:10 @{Songs:that ye may} (\eis to humas\). Either purpose or result (\eis to\ plus infinitive as in strkjv@Romans:1:11,20; strkjv@3:26|, etc.). {Approve the things that are excellent} (\dokimazein ta diapheronta\). Originally, "test the things that differ." Cf. same idiom in strkjv@Romans:2:28|. The verb was used for assaying metals. Either sense suits this context, but the first step is to distinguish between good and evil and that is not always easy in our complex civilization. {Sincere} (\eilikrineis\). Old word of uncertain origin from \krin“\, to judge, by \heilˆ\ (sunlight) or to sift by rapid rolling (\eilos\). At any rate it means pure, unsullied. {Void of offence} (\aproskopoi\). Alpha privative \pros\ and \kopt“\, to cut, "not stumbled against" (not causing others to stumble) or if active "not stumbling against." Passive sense probably, not active as in strkjv@1Corinthians:10:32|. Common in the papyri, though not in ancient Greek writers.

rwp@Philippians:1:12 @{The things which happened unto me} (\ta kat' eme\). "The things concerning me" = "my affairs" as common in Josephus. {Have fallen out rather} (\mallon elˆluthen\). "Have come rather." Second perfect active indicative of \erchomai\. {Unto the progress} (\eis prokopˆn\). Late word from \prokopt“\, common verb, to cut or strike forward, but this late substantive does not occur in classical Greek. It is a technical term in Stoic philosophy for "progress toward wisdom" and it appears also in the papyri and the LXX. In N.T. only here, verse 25; strkjv@1Timothy:4:15|.

rwp@Philippians:3:3 @{For we} (\hˆmeis gar\). We believers in Christ, the children of Abraham by faith, whether Jew or Gentile, the spiritual circumcision in contrast to the merely physical (Romans:2:25-29; strkjv@Colossians:2:11; strkjv@Ephesians:2:11|). See strkjv@Galatians:5:12| for \apotemnein\ (to cut off) in sense of mutilation also. {By the Spirit of God} (\pneumati theou\). Instrumental case, though the dative case as the object of \latreu“\ makes good sense also (worshipping the Spirit of God) or even the locative (worshipping in the Spirit of God). {No} (\ouk\). Actual condition rather than \mˆ\ with the participle. {In the flesh} (\en sarki\). Technical term in Paul's controversy with the Judaizers (2Corinthians:11:18; Gal strkjv@6:13f.|). External privileges beyond mere flesh.

rwp@Philippians:3:6 @{As touching zeal} (\kata zˆlos\). Songs:the old MSS. treating \zˆlos\ as neuter, not masculine. He was a zealot against Christianity, "persecuting the church" (\di“k“n tˆn ekklˆsian\). He was the ringleader in the persecution from the death of Stephen till his own conversion (Acts:8:1-9:9|). {Found blameless} (\genomenos amemptos\). "Having become blameless" (Galatians:1:14|). He knew and practised all the rules of the rabbis. A marvellous record, scoring a hundred in Judaism.

rwp@Philippians:4:21 @{They that are of Caesar's household} (\hoi ek tˆs Kaisaros oikias\). Not members of the imperial family, but some connected with the imperial establishment. The term can apply to slaves and freedmen and even to the highest functionaries. Christianity has begun to undermine the throne of the Caesars. Some day a Christian will sit on this throne. The gospel works upward from the lower classes. lt was so at Corinth and in Rome. It is true today. It is doubtful if Nero had yet heard of Paul for his case may have been dismissed by lapse of time. But this obscure prisoner who has planted the gospel in Caesar's household has won more eternal fame and power than all the Caesars combined. Nero will commit suicide shortly after Paul has been executed. Nero's star went down and Paul's rose and rises still.

rwp@Revelation:1:1 @{The Revelation} (\apokalupsis\). Late and rare word outside of N.T. (once in Plutarch and so in the vernacular _Koin‚_), only once in the Gospels (Luke:2:32|), but in LXX and common in the Epistles (2Thessalonians:1:7|), though only here in this book besides the title, from \apokalupt“\, old verb, to uncover, to unveil. In the Epistles \apokalupsis\ is used for insight into truth (Ephesians:1:17|) or for the revelation of God or Christ at the second coming of Christ (2Thessalonians:1:7; strkjv@1Peter:1:7|). It is interesting to compare \apokalupsis\ with \epiphaneia\ (2Thessalonians:2:8|) and \phaner“sis\ (1Corinthians:12:7|). The precise meaning here turns on the genitive following. {Of Jesus Christ} (\Iˆsou Christou\). Hort takes it as objective genitive (revelation about Jesus Christ), but Swete rightly argues for the subjective genitive because of the next clause. {Gave him} (\ed“ken autoi\). It is the Son who received the revelation from the Father, as is usual (John:5:20f.,26|, etc.). {To shew} (\deixai\). First aorist active infinitive of \deiknumi\, purpose of God in giving the revelation to Christ. {Unto his servants} (\tois doulois autou\). Believers in general and not just to officials. Dative case. God's servants (or Christ's). {Must shortly come to pass} (\dei genesthai en tachei\). Second aorist middle infinitive of \ginomai\ with \dei\. See this same adjunct (\en tachei\) in strkjv@Luke:18:8; strkjv@Romans:16:20; strkjv@Revelation:22:6|. It is a relative term to be judged in the light of strkjv@2Peter:3:8| according to God's clock, not ours. And yet undoubtedly the hopes of the early Christians looked for a speedy return of the Lord Jesus. This vivid panorama must be read in the light of that glorious hope and of the blazing fires of persecution from Rome. {Sent and signified} (\esˆmanen aposteilas\). "Having sent (first aorist active participle of \apostell“\, strkjv@Matthew:10:16| and again in strkjv@Revelation:22:6| of God sending his angel) signified" (first aorist active indicative of \sˆmain“\, from \sˆma\, sign or token, for which see strkjv@John:12:33; strkjv@Acts:11:28|). See strkjv@12:1| for \sˆmeion\, though \sˆmain“\ (only here in the Apocalypse) suits admirably the symbolic character of the book. {By his angel} (\dia tou aggelou autou\). Christ's angel as Christ is the subject of the verb \esˆmanen\, as in strkjv@22:16 Christ sends his angel, though in strkjv@22:6| God sends. {Unto his servant John} (\t“i doul“i autou I“anei\). Dative case. John gives his name here, though not in Gospel or Epistles, because "prophecy requires the guarantee of the individual who is inspired to utter it" (Milligan). "The genesis of the Apocalypse has now been traced from its origin in the Mind of God to the moment when it reached its human interpreter" (Swete). "Jesus is the medium of all revelation" (Moffatt).

rwp@Revelation:1:7 @{Behold, he cometh with the clouds} (\idou erchetai meta t“n nephel“n\). Futuristic present middle indicative of \erchomai\, a reminiscence of strkjv@Daniel:7:13| (Theodotion). "It becomes a common eschatological refrain" (Beckwith) as in strkjv@Mark:13:26; strkjv@14:62; strkjv@Matthew:24:30; strkjv@26:64; strkjv@Luke:21:27|. Compare the manifestation of God in the clouds at Sinai, in the cloudy pillar, the Shekinah, at the transfiguration" (Vincent). {Shall see} (\opsetai\). Future middle of \hora“\, a reminiscence of strkjv@Zechariah:12:10| according to the text of Theodotion (Aquila and Symmachus) rather than the LXX and like that of strkjv@Matthew:24:30| (similar combination of Daniel and Zechariah) and strkjv@26:64|. This picture of the victorious Christ in his return occurs also in strkjv@14:14, 18-20; strkjv@19:11-21; strkjv@20:7-10|. {And they which} (\kai hoitines\). "And the very ones who," Romans and Jews, all who shared in this act. {Pierced} (\exekentˆsan\). First aorist active indicative of \ekkente“\, late compound (Aristotle, Polybius, LXX), from \ek\ and \kente“\ (to stab, to pierce), in N.T., only here and strkjv@John:19:37|, in both cases from strkjv@Zechariah:12:10|, but not the LXX text (apparently proof that John used the original Hebrew or the translation of Theodotion and Aquila). {Shall mourn} (\kopsontai\). Future middle (direct) of \kopt“\, old verb, to cut, "they shall cut themselves," as was common for mourners (Matthew:11:17; strkjv@Luke:8:52; strkjv@23:27|). From strkjv@Zechariah:12:12|. See also strkjv@Revelation:18:9|. {Tribes} (\phulai\). Not just the Jewish tribes, but the spiritual Israel of Jews and Gentiles as in strkjv@7:4-8|. No nation had then accepted Christ as Lord and Saviour, nor has any yet done so.

rwp@Revelation:1:9 @{I John} (\Eg“ I“anˆs\). strkjv@Songs:22:8|. In apocalyptic literature the personality of the writer is always prominent to guarantee the visions (Daniel:8:1; strkjv@10:2|). {Partaker with you} (\sunkoin“nos\). See already strkjv@1Corinthians:9:23|. "Co-partner with you" (Romans:11:17|). One article with \adelphos\ and \sunkoin“nos\ unifying the picture. The absence of \apostolos\ here does not show that he is not an apostle, but merely his self-effacement, as in the Fourth Gospel, and still more his oneness with his readers. Songs:there is only one article (\tˆi\) with \thlipsei\ (tribulation), \basileiƒi\ (kingdom), \hupomonˆi\ (patience), ideas running all through the book. Both the tribulation (see strkjv@Matthew:13:21| for \thlipsis\) and the kingdom (see strkjv@Matthew:3:2| for \basileia\) were present realities and called for patience (\hupomonˆ\ being "the spiritual alchemy" according to Charles for those in the kingdom, for which see strkjv@Luke:8:15; strkjv@James:5:7|). All this is possible only "in Jesus" (\en Iˆsou\), a phrase on a par with Paul's common \en Christ“i\ (in Christ), repeated in strkjv@14:13|. Cf. strkjv@3:20; strkjv@2Thessalonians:3:5|. {Was} (\egenomˆn\). Rather, "I came to be," second aorist middle indicative of \ginomai\. {In the isle that is called Patmos} (\en tˆi nˆs“i tˆi kaloumenˆi Patm“i\). Patmos is a rocky sparsely settled island some ten miles long and half that wide, one of the Sporades group in the Aegean Sea, south of Miletus. The present condition of the island is well described by W. E. Geil in _The Isle That Is Called Patmos_ (1905). Here John saw the visions described in the book, apparently written while still a prisoner there in exile. {For the word of God and the testimony of Jesus} (\dia ton logon tou theou kai tˆn marturian Iˆsou\). The reason for (\dia\ and the accusative) John's presence in Patmos, naturally as a result of persecution already alluded to, not for the purpose of preaching there or of receiving the visions. See verse 2| for the phrase.

rwp@Revelation:2:9 @{Thy tribulation and thy poverty} (\sou tˆn thlipsin kai pt“cheian\). Separate articles of same gender, emphasizing each item. The tribulation was probably persecution, which helped to intensify the poverty of the Christians (James:2:5; strkjv@1Corinthians:1:26; strkjv@2Corinthians:6:10; strkjv@8:2|). In contrast with the wealthy church in Laodicea (3:17|). {But thou art rich} (\alla plousios ei\). Parenthesis to show the spiritual riches of this church in contrast with the spiritual poverty in Laodicea (3:17|), this a rich poor church, that a poor rich church. Rich in grace toward God (Luke:12:21|) and in good deeds (1Timothy:6:18|). Perhaps Jews and pagans had pillaged their property (Hebrews:10:34|), poor as they already were. {Blasphemy} (\blasphˆmian\). Reviling believers in Christ. See strkjv@Mark:7:22|. The precise charge by these Jews is not indicated, but see strkjv@Acts:13:45|. {Of them which say} (\ek t“n legont“n\). "From those saying" (\ek\ with the ablative plural of the present active articular participle of \leg“\). {They are Jews} (\Ioudaious einai heautous\). This is the accusative of general reference and the infinitive in indirect discourse after \leg“\ (Acts:5:36; strkjv@8:9|) even though \legont“n\ is here ablative (cf. strkjv@3:9|), common idiom. These are actual Jews and only Jews, not Christians. {And they are not} (\kai ouk eisin\). Another parenthesis like that in strkjv@2:2|. These are Jews in name only, not spiritual Jews (Galatians:6:15f., strkjv@Romans:2:28|). {A synagogue of Satan} (\sunag“gˆ tou Satanƒ\). In strkjv@3:9| again and note strkjv@2:13,24|, serving the devil (John:8:44|) instead of the Lord (Numbers:16:3; strkjv@20:4|).

rwp@Revelation:2:10 @{Fear not} (\mˆ phobou\). As in strkjv@1:17|. Worse things are about to come than poverty and blasphemy, perhaps prison and death, for the devil "is about to cast" (\mellei ballein\), "is going to cast." {Some of you} (\ex hum“n\). Without \tinas\ (some) before \ex hum“n\, a common idiom as in strkjv@3:9; strkjv@11:19; strkjv@Luke:11:49|. {That ye may be tried} (\hina peirasthˆte\). Purpose clause with \hina\ and the first aorist passive subjunctive of \peiraz“\. John himself is in exile. Peter and John had often been in prison together. James the brother of John, Paul, and Peter had all suffered martyrdom. In strkjv@3:10| a general persecution is outlined by \peirasmos\. {Ye shall have} (\hexete\). Future active, but some MSS. read \echˆte\ (present active subjunctive with hina, "that ye may have"). {Tribulation ten days} (\thlipsin hˆmer“n deka\). "Tribulation of ten days" (or "within ten days"). It is unwise to seek a literal meaning for ten days. Even ten days of suffering might seem an eternity while they lasted. {Be thou faithful} (\ginou pistos\). "Keep on becoming faithful" (present middle imperative of \ginomai\), "keep on proving faithful unto death" (Hebrews:12:4|) as the martyrs have done (Jesus most of all). {The crown of life} (\ton stephanon tˆs z“ˆs\). See this very image in strkjv@James:1:12|, a familiar metaphor in the games at Smyrna and elsewhere in which the prize was a garland. See also strkjv@3:11|. The crown consists in life (2:7|). See Paul's use of \stephanos\ in strkjv@1Corinthians:9:25; strkjv@2Timothy:4:8|.

rwp@Revelation:2:11 @{Shall not be hurt} (\ou mˆ adikˆthˆi\). Strong double negative with first aorist passive subjunctive of \adike“\, old verb, to act unjustly (from \adikos\), here to do harm or wrong to one, old usage as in strkjv@6:6; strkjv@7:2f.; strkjv@9:4,10; strkjv@11:5|. {Of the second death} (\ek tou thanatou tou deuterou\). \Ek\ here used for the agent or instrument as often (3:18; strkjv@9:2; strkjv@18:1|). See strkjv@20:6,14; strkjv@21:8| where "the second death" is explained as "the lake of fire." The idea is present in strkjv@Daniel:12:3; strkjv@John:5:29| and is current in Jewish circles as in the Jerusalem Targum on strkjv@Deuteronomy:33:6| and in Philo. It is not annihilation. The Christians put to death in the persecution will at least escape this second death (eternal punishment).

rwp@Revelation:2:13 @{Where} (\pou--hopou\). \Pou\ is interrogative adverb used here in an indirect question as in strkjv@John:1:39|. \Hopou\ is relative adverb referring to \pou\. Satan's throne (\ho thronos tou Satanƒ\). Satan not simply resided in Pergamum, but his "throne" or seat of power of king or judge (Matthew:19:28; strkjv@Luke:1:32,52|). The symbol of Asklepios was the serpent as it is of Satan (12:9; strkjv@20:2|). There was, besides, a great throne altar to Zeus cut on the Acropolis rock, symbol of "rampant paganism" (Swete) and the new Caesar-worship with the recent martyrdom of Antipas made Pergamum indeed a very throne of Satan. {Holdest fast my name} (\krateis to onoma sou\). Present active indicative of \krate“\, "dost keep on holding," as in strkjv@2:25, strkjv@3:11|. This church refused to say \Kurios Kaisar\ (_Martyrd. Polyc_. 8f.) and continued to say \Kurios Iˆsous\ (1Corinthians:12:3|). They stood true against the emperor-worship. {Didst not deny} (\ouk ˆrnˆs“\). First aorist middle second person singular of \arneomai\. Reference to a specific incident not known to us. {My faith} (\tˆn pistin mou\). Objective genitive, "thy faith in me." {Of Antipas} (\Antipas\). Indeclinable in this form. It is possible that \Antipa\ (genitive) was really written, though unimportant as the nominative follows in apposition. Nothing is really known of this early martyr in Pergamum before the writing of the Apocalypse. One legend is that he was burnt to death in a brazen bull. Other martyrs followed him at Pergamum (Agathonice, Attalus, Carpus, Polybus). {My witness} (\ho martus mou\). Nominative in apposition with a genitive as in strkjv@1:5| (with ablative), common solecism in the Apocalypse. "Witness" as Jesus had said they should be (Acts:1:8|) and Stephen was (Acts:22:20|) and others were (Revelation:17:6|). The word later (by third century) took on the modern meaning of martyr. {My faithful one} (\ho pistos mou\). Nominative also, with \mou\ also. Jesus gives Antipas his own title (Swete) as in strkjv@1:5; strkjv@3:14|. Faithful unto death. {Was killed} (\apektanthˆ\). First aorist passive indicative of \apoktein“\, this passive form common in the Apocalypse (?2:13; strkjv@6:11; strkjv@5:9,13; strkjv@13:10,15; 18, 20; strkjv@19:21?). {Among you} (\par humin\). By your side. Proof of the throne of Satan, "where Satan dwells" (\hopou ho Satanƒs katoikei\), repeated for emphasis.

rwp@Revelation:6:9 @{Under the altar} (\hupokat“ tou thusiastˆriou\). "Under" (\hupokat“\), for the blood of the sacrifices was poured at the bottom of the altar (Leviticus:4:7|). The altar of sacrifice (Exodus:39:39; strkjv@40:29|), not of incense. The imagery, as in Hebrews, is from the tabernacle. For the word see strkjv@Matthew:5:23f.|, often in Rev. (Revelation:8:3,5; strkjv@9:13; strkjv@11:1; strkjv@14:18; strkjv@16:7|). This altar in heaven is symbolic, of course, the antitype for the tabernacle altar (Hebrews:8:5|). The Lamb was slain (5:6,9,12|) and these martyrs have followed the example of their Lord. {The souls} (\tas psuchas\). The lives, for the life is in the blood (Leviticus:17:11|), were given for Christ (Phillipians:2:17; strkjv@2Timothy:4:6|). {Of the slain} (\t“n esphagmen“n\). See strkjv@5:6|. Christians were slain during the Neronian persecution and now again under Domitian. A long line of martyrs has followed. {For the word of God} (\dia ton logon tou theou\). As in strkjv@1:9|, the confession of loyalty to Christ as opposed to emperor-worship. {And for the testimony which they held} (\kai dia tˆn marturian hˆn eichon\). See also strkjv@1:9|. Probably \kai\ equals "even" here, explaining the preceding. The imperfect tense \eichon\ suits the repetition of the witness to Christ and the consequent death.

rwp@Revelation:6:11 @{A white robe} (\stolˆ leukˆ\). Old word from \stell“\, to equip, an equipment in clothes, a flowing robe (Mark:12:38|). For the white robe for martyrs see strkjv@3:4f.; strkjv@4:4; strkjv@7:9,13; strkjv@19:14|. {That they should rest} (\hina anapausontai\). Sub-final clause with \hina\ and the future indicative (as in strkjv@3:9; strkjv@6:4|) middle rather than the aorist middle subjunctive \anapaus“ntai\ of Aleph C. {Yet for a little time} (\eti chronon mikron\). Accusative of extension of time as in strkjv@20:3|. Perhaps rest from their cry for vengeance and also rest in peace (14:13|). For the verb \anapau“\ see on ¯Matthew:11:28|. {Until should be fulfilled} (\he“s plˆr“th“sin\). Future indefinite temporal clause with \he“s\ and the first aorist passive subjunctive of \plˆro“\, to fill full (Matthew:23:32; strkjv@Colossians:2:10|), "until be filled full" (the number of), regular Greek idiom. {Which should be killed} (\hoi mellontes apoktennesthai\). Regular construction of articular present active participle of \mell“\ (about to be, going to be) with the present passive infinitive of \apoktenn“\, Aeolic and late form for \apoktein“\, to kill (also in strkjv@Mark:12:5|). John foresees more persecution coming (2:10; strkjv@3:10|).

rwp@Revelation:6:15 @{The princes} (\hoi megistƒnes\). Late word from the superlative \megistos\, in LXX, Josephus, papyri, in N.T. only in strkjv@Mark:6:21; strkjv@Revelation:6:15; strkjv@18:23|, for the grandees, the persecuting proconsuls (Swete). {The chief captains} (\hoi chiliarchoi\). The commanders of thousands, the military tribunes (Mark:6:21; strkjv@19:18|). {The rich} (\hoi plousioi\). Not merely those in civil and military authority will be terror-stricken, but the self-satisfied and complacent rich (James:5:4f.|). {The strong} (\hoi ischuroi\). Who usually scoff at fear. See the list in strkjv@13:16; strkjv@19:18|. Cf. strkjv@Luke:21:26|. {Every bondman} (\pƒs doulos\) {and freeman} (\kai eleutheros\). The two extremes of society. {Hid themselves in the caves and in the rocks of the mountains} (\ekrupsan heautous eis ta spˆlaia kai eis tas petras t“n ore“n\). Based on strkjv@Isaiah:2:10,18f|. First aorist active indicative of \krupt“\ with the reflexive pronoun. For the old word \spˆlaion\ see strkjv@Matthew:21:13; strkjv@Hebrews:11:38|. \Ore“n\ is the uncontracted Ionic form (for \or“n\) of the genitive plural of \oros\ (mountain).

rwp@Revelation:7:17 @{In the midst} (\ana meson\). In strkjv@5:6| we have \en mes“i tou thronou\ as the position of the Lamb, and so that is apparently the sense of \ana meson\ here as in strkjv@Matthew:13:25|, though it can mean "between," as clearly so in strkjv@1Corinthians:6:5|. {Shall be their shepherd} (\paimanei autous\). "Shall shepherd them," future active of \poimain“\ (from \poimˆn\, shepherd), in strkjv@John:21:16; strkjv@Acts:20:28; strkjv@1Peter:5:2; strkjv@Revelation:2:27; strkjv@7:17; strkjv@12:5; strkjv@19:15|. Jesus is still the Good Shepherd of his sheep (John:10:11,14ff.|). Cf. strkjv@Psalms:23:1|. {Shall guide them} (\hodˆ gˆsei autous\). Future active of \hodˆge“\, old word (from \hodˆgos\, guide, strkjv@Matthew:15:14|), used of God's guidance of Israel (Exodus:15:13|), of God's guidance of individual lives (Psalms:5:9|), of the guidance of the Holy Spirit (John:16:13|), of Christ's own guidance here (cf. strkjv@John:14:4; strkjv@Revelation:14:4|). {Unto fountains of waters of life} (\epi z“ˆs pˆgas hudat“n\). The language is like that in strkjv@Isaiah:49:10; strkjv@Jeremiah:2:13|. Note the order, "to life's water springs" (Swete) like the Vulgate _ad vitae fontes aquarum_, with emphasis on \z“ˆs\ (life's). For this idea see also strkjv@John:4:12,14; strkjv@7:38f.; strkjv@Revelation:21:6; strkjv@22:1,17|. No special emphasis on the plural here or in strkjv@8:10; strkjv@14:7; strkjv@16:4|. {And God shall wipe away} (\kai exaleipsei ho theos\). Repeated in strkjv@21:4| from strkjv@Isaiah:25:8|. Future active of \exaleiph“\, old compound, to wipe out (\ex\), off, away, already in strkjv@3:5| for erasing a name and in strkjv@Acts:3:19| for removing the stain (guilt) of sin. {Every tear} (\pƒn dakruon\). Old word, with other form, \dakru\, in strkjv@Luke:7:38,44|. Note repetition of \ek\ with \ophthalm“n\ (out of their eyes). "Words like these of vv. 15-17| must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts" (Baljon).

rwp@Revelation:11:6 @{To shut the heaven} (\kleisai ton ouranon\). First aorist active infinitive of \klei“\. As Elijah did by prayer (1Kings:17:1; strkjv@Luke:4:25; strkjv@James:5:17|). {That it rain not} (\hina mˆ huetos brechˆi\). Sub-final use of \hina mˆ\ with the present active subjunctive of \brech“\, old verb to rain (Matthew:5:45|), here with \huetos\ as subject. {During the days} (\tas hˆmeras\). Accusative of extent of time. In strkjv@Luke:4:25; strkjv@James:5:17| the period of the drouth in Elijah's time was three and a half years, just the period here. {Of their prophecy} (\tˆs prophˆteias aut“n\). Not here the gift of prophecy (1Corinthians:12:10|) or a particular prophecy or collection of prophecies (Revelation:1:3; strkjv@22:7f.|), but "the execution of the prophetic office" (Swete). {Over the waters} (\epi t“n hudat“n\). "Upon the waters." As Moses had (Exodus:7:20|). {Into blood} (\eis haima\). As already stated in strkjv@8:8| about the third trumpet and now again here. {To smite} (\pataxai\). First aorist active infinitive of \patass“\, used here with \exousian echousin\ (they have power), as is \strephein\ (to turn). {With every plague} (\en pasˆi plˆgˆi\). In strkjv@1Kings:4:8|, but with reference to the plagues in Egypt. {As often as they shall desire} (\hosakis ean thelˆs“sin\). Indefinite temporal clause with \hosakis\ and modal \ean\ (= \an\) and the first aorist active subjunctive of \thel“\, "as often as they will."

rwp@Revelation:12:3 @{Another sign} (\allo sˆmeion\). "A second tableau following close upon the first and inseparable from it" (Swete). {And behold} (\kai idou\). As often (4:1; strkjv@6:2,5,8|, etc.). {A great red dragon} (\drak“n megas purros\). Homer uses this old word (probably from \derkomai\, to see clearly) for a great monster with three heads coiled like a serpent that ate poisonous herbs. The word occurs also in Hesiod, Pindar, Eschylus. The Babylonians feared a seven-headed hydra and Typhon was the Egyptian dragon who persecuted Osiris. One wonders if these and the Chinese dragons are not race memories of conflicts with the diplodocus and like monsters before their disappearance. Charles notes in the O.T. this monster as the chief enemy of God under such title as Rahab (Isaiah:51:9f.; strkjv@Job:26:12f.|), Behemoth (Job:40:15-24|), Leviathan (Isaiah:27:1|), the Serpent (Amos:9:2ff.|). In strkjv@Psalms:74:13| we read of "the heads of the dragons." On \purros\ (red) see strkjv@6:4|. Here (12:9|) and in strkjv@20:2| the great dragon is identified with Satan. See strkjv@Daniel:7| for many of the items here, like the ten horns (Daniel:7:7|) and hurling the stars (Daniel:8:10|). The word occurs in the Apocalypse alone in the N.T. {Seven diadems} (\hepta diadˆmata\). Old word from \diade“\ (to bind around), the blue band marked with white with which Persian kings used to bind on the tiara, so a royal crown in contrast with \stephanos\ (chaplet or wreath like the Latin _corona_ as in strkjv@2:10|), in N.T. only here, strkjv@13:1; strkjv@19:12|. If Christ as Conqueror has "many diadems," it is not strange that Satan should wear seven (ten in strkjv@13:1|).

rwp@Revelation:12:6 @{Fled into the wilderness} (\ephugen eis tˆn erˆmon\). Second aorist active indicative of \pheug“\. Here, of course, not Mary, but "the ideal woman" (God's people) of the preceding verses, who fled under persecution of the dragon. God's people do not at once share the rapture of Christ, but the dragon is unable to destroy them completely. The phrases used here seem to be reminiscent of strkjv@Deuteronomy:8:2ff.| (wanderings of Israel in the wilderness), strkjv@1Kings:17:2f.| and strkjv@19:3f.| (Elijah's flight), I Macc. strkjv@2:29 (flight of the Jews from Antiochus Epiphanes), strkjv@Matthew:2:13| (flight of Joseph and Mary to Egypt), strkjv@Mark:13:14| (the flight of Christians at the destruction of Jerusalem). {Where} (\hopou--ekei\). Hebrew redundancy (where--there) as in strkjv@3:8; strkjv@8:9,9; strkjv@13:8,12; strkjv@17:9; strkjv@20:8|. {Prepared} (\hˆtoimasmenon\). Perfect passive predicate participle of \hetoimaz“\, for which verb see strkjv@Matthew:20:23; strkjv@Revelation:8:6; strkjv@9:7,15; strkjv@16:12; strkjv@19:7; strkjv@21:2|, and for its use with \topos\ strkjv@John:14:2f.| and for the kind of fellowship meant by it (Psalms:31:21; strkjv@2Corinthians:13:13; strkjv@Colossians:3:3; strkjv@1John:1:3|). {Of God} (\apo tou theou\). "From (by) God," marking the source as God (9:18; strkjv@James:1:13|). This anticipatory symbolism is repeated in strkjv@12:13f|. {That there they may nourish her} (\hina ekei treph“sin autˆn\). Purpose clause with \hina\ and the present for continued action: active subjunctive according to A P though C reads \trephousin\, present active indicative, as is possible also in strkjv@13:17| and certainly so in strkjv@1John:5:20| (Robertson, _Grammar_, p. 984), a solecism in late vernacular Greek. The plural is indefinite "they" as in strkjv@10:11; strkjv@11:9|. One MSS. has \trephetai\ (is nourished). The stereotyped phrase occurs here, as in strkjv@11:2f.|, for the length of the dragon's power, repeated in strkjv@12:14| in more general terms and again in strkjv@13:5|.

rwp@Revelation:12:13 @{He persecuted} (\edi“xen\). First aorist active participle of \di“k“\, to pursue, to chase, hostile pursuit here as in strkjv@Matthew:5:10f.; strkjv@10:23|, etc. John now, after the "voice" in 10-13|, returns to the narrative in verse 9|. The child was caught away in verse 5|, and now the woman (the true Israel on earth) is given deadly persecution. Perhaps events since A.D. 64 (burning of Rome by Nero) amply illustrated this vision, and they still do so. {Which} (\hˆtis\). "Which very one."

rwp@Revelation:13:3 @{And I saw} (\kai\). No verb (\eidon\) in the old MSS., but clearly understood from verse 2|. {As though it had been smitten} (\h“s esphagmenˆn\). Perfect passive participle of \sphaz“\, as in strkjv@5:6|, accusative singular agreeing with \mian\ (one of the heads), object of \eidon\ understood, "as though slain" (so the word means in seven other instances in the book). There is a reference to the death and new life of the Lamb in strkjv@5:6|. {And his death-stroke was healed} (\kai hˆ plˆgˆ autou etherapeuthˆ\). First aorist passive indicative of \therapeu“\. "The stroke of death" (that led to death). Apparently refers to the death of Nero in June 68 A.D. by his own hand. But after his death pretenders arose claiming to be Nero _redivivus_ even as late as 89 (Tacitus, _Hist_. i. 78, ii. 8, etc.). John seems to regard Domitian as Nero over again in the persecutions carried on by him. The distinction is not always preserved between the beast (Roman Empire) and the seven heads (emperors), but in strkjv@17:10| the beast survives the loss of five heads. Here it is the death-stroke of one head, while in verses 12,14| the beast himself receives a mortal wound. {Wondered after the beast} (\ethaumasthˆ opis“ tou thˆriou\). First aorist passive (deponent) indicative of \thaumaz“\, to wonder at, to admire, as in strkjv@17:8|. For this pregnant use of \opis“\ see strkjv@John:12:9; strkjv@Acts:5:37; strkjv@20:30; strkjv@1Timothy:5:15|. "All the earth wondered at and followed after the beast," that is Antichrist as represented by Domitian as Nero _redivivus_. But Charles champions the view that Caligula, not Nero, is the head that received the death-stroke and recovered and set up statues of himself for worship, even trying to do it in Jerusalem.

rwp@Revelation:13:10 @{If any man is for captivity} (\ei tis eis aichmal“sian\). Condition of first class, but with no copula (\estin\) expressed. For \aichmal“sian\ (from \aichmal“tos\ captive) see strkjv@Ephesians:4:8|, only other N.T. example. Apparently John means this as a warning to the Christians not to resist force with force, but to accept captivity as he had done as a means of grace. Cf. strkjv@Jeremiah:15:2|. The text is not certain, however. {If any man shall kill with the sword} (\ei tis en machairˆi apoktenei\). First-class condition with future active of \apoktein“\, not future passive, for it is a picture of the persecutor drawn here like that by Jesus in strkjv@Matthew:26:52|. {Must he be killed} (\dei auton en machairˆi apoktanthˆnai\). First aorist passive infinitive of \apoktein“\. The inevitable conclusion (\dei\) of such conduct. The killer is killed. {Here} (\h“de\). In this attitude of submission to the inevitable. For \h“de\ see strkjv@13:18; strkjv@14:12; strkjv@17:9|. "Faith" (\pistis\) here is more like faithfulness, fidelity.

rwp@Revelation:13:12 @{He exerciseth} (\poiei\). Present active dramatic present of \poie“\. In his sight (\en“pion autou\). In the eye of the first beast who gets his authority from the dragon (13:2|). The second beast carries on the succession of authority from the dragon and the first beast. It has been a common Protestant interpretation since the Reformation of Luther to see in the first beast Pagan Rome and in the second beast Papal Rome. There is undoubted verisimilitude in this interpretation, but it is more than doubtful if any such view comes within the horizon of the imagery here. Ramsay takes the first beast to be the power of imperial Rome and the second beast to be the provincial power which imitated Rome in the persecutions. {To worship the first beast} (\hina proskunˆsousin to thˆrion to pr“ton\). Sub-final clause with \hina\ after \poiei\ seen in strkjv@John:11:37; strkjv@Colossians:4:16; strkjv@Revelation:3:9|, usually with the subjunctive, but here with the future indicative as in strkjv@3:9|. Note the accusative after \proskune“\ as in verse 8|. Here the death-stroke of one of the heads (verse 3|) is ascribed to the beast. Clearly the delegated authority of the provincial priests of the emperor-worship is rigorously enforced, if this is the correct interpretation.

rwp@Revelation:13:14 @{And he deceiveth} (\kai planƒi\). Present active (dramatic) indicative of \plana“\, the very thing that Jesus had said would happen (Matthew:24:24|, "Songs:as to lead astray" \h“ste planƒsthai\, the word used here, if possible the very elect). It is a constant cause for wonder, the gullibility of the public at the hands of new charlatans who continually bob up with their pipe-dreams. {That they should make an image to the beast} (\poiˆsai eikona t“i thˆri“i\). Indirect command (this first aorist active infinitive of \poie“\) after \leg“n\ as in strkjv@Acts:21:21|, not indirect assertion. This "image" (\eik“n\, for which word see strkjv@Matthew:22:20; strkjv@Colossians:1:15|) of the emperor could be his head upon a coin (Mark:12:16|), an _imago_ painted or woven upon a standard, a bust in metal or stone, a statue, anything that people could be asked to bow down before and worship. This test the priests in the provinces pressed as it was done in Rome itself. The phrase "the image of the beast," occurs ten times in this book (13:14,15| _ter_; strkjv@14:9,11; strkjv@15:2; strkjv@16:2; strkjv@19:20; strkjv@20:4|). Emperor-worship is the issue and that involves worship of the devil. {The stroke of the sword} (\tˆn plˆgˆn tˆs machairˆs\). This language can refer to the death of Nero by his own sword. {And lived} (\kai ezˆsen\). "And he came to life" (ingressive first aorist active indicative of \za“\). Perhaps a reference to Domitian as a second Nero in his persecution of Christians.

rwp@Revelation:14:13 @{Write} (\Grapson\). First aorist active imperative of \graph“\ as in strkjv@1:11|. John's meditation is broken by this command. This new beatitude (\makarioi\, Blessed) for the Christian dead goes farther than Paul's words (1Thessalonians:4:14-16; strkjv@1Corinthians:15:18|). Probably "from henceforth" (\ap' arti\) goes with "those who die in the Lord," giving comfort to those facing persecution and death. {That they may rest} (\hina anapaˆsontai\). Purpose clause with \hina\ and the second future passive of \anapau“\. {From their labours} (\ek t“n kop“n aut“n\). From the toils, the wearinesses, but not from the activities (\erga\), for these "follow with them." There is this to comfort us for all our growth here. Even if cut short, it can be utilized in heaven, which is not a place of idleness, but of the highest form of spiritual service.

rwp@Revelation:18:6 @{Render as she rendered} (\apodote h“s aped“ken\). Second aorist (effective) active imperative and first aorist (effective) active of \apodid“mi\, old and common verb for requital, to give back, the _lex talionis_ which is in the O.T. (Jeremiah:50:15,29; strkjv@51:24,56; strkjv@Psalms:137:8|), and in the N.T. also (Matthew:7:2|). Here the reference is to persecutions by Rome, particularly the martyrdom of the saints (18:24; strkjv@19:2|). {Double the double} (\dipl“sate ta dipla\). First aorist imperative of \diplo“\, old verb (from \diploos\, double, strkjv@Matthew:23:15|), here only in N.T. \Diplƒ\ is simply the neuter plural accusative (cognate) contract form for \diploa\ (not \dipl“\). Requite here in double measure, a full requital (Exodus:22:4,7,9; strkjv@Isaiah:40:2; strkjv@Jeremiah:16:18; strkjv@17:18; strkjv@Zechariah:9:12|). The double recompense was according to the Levitical law. {Which she mingled} (\h“i ekerasen\). First aorist active indicative of \kerannumi\. The relative \h“i\ is attracted to the locative case of its antecedent \potˆri“i\ (cup), for which see strkjv@14:8,10; strkjv@17:4; strkjv@18:3|. {Mingle unto her double} (\kerasate autˆi diploun\). First aorist active imperative of the same verb \kerannumi\, with the same idea of double punishment.

rwp@Revelation:18:9 @{Shall weep} (\klausousin\). Future active of \klai“\, middle \klausontai\ in Attic, as in strkjv@John:16:20|. {And wail over her} (\kai kopsontai ep' autˆn\). Future direct middle of \kopt“\, old verb, to beat, to cut, middle to beat oneself (Revelation:1:7|). For combination with \klai“\ as here see strkjv@Luke:8:52|. See strkjv@17:2; strkjv@18:3,7| for \hoi porneusantes kai strˆniasantes\). {When they look upon} (\hotan blep“sin\). Indefinite temporal clause with \hotan\ and the present active subjunctive of \blep“\. {The smoke of her burning} (\ton kapnon tˆs pur“se“s autˆs\). \Pur“sis\ is an old word (from \puro“\ to burn), in N.T. only strkjv@1Peter:4:12; strkjv@Revelation:18:9,18|. See verse 8| for other plagues on Rome, but fire seems to be the worst (17:16; strkjv@18:8,9,17; strkjv@19:3|).

rwp@Revelation:20:4 @{And they sat upon them} (\kai ekathisan ep' autous\). First aorist active indicative of \kathiz“\. Another period here apparently synchronous (verse 7|) with the confinement of Satan in the abyss. No subject is given for this plural verb. Apparently Christ and the Apostles (Matthew:19:28; strkjv@Luke:22:30|) and some of the saints (1Corinthians:6:3|), martyrs some hold. {Judgment was given unto them} (\krima edothˆ autois\). First aorist passive of \did“mi\. Picture of the heavenly court of assizes. {The souls} (\tas psuchas\). Accusative after \eidon\ at the beginning of the verse. {Of them that had been beheaded} (\t“n pepelekismen“n\). Genitive of the articular perfect passive participle of \pelekiz“\, old word (from \pelekus\ an axe, the traditional instrument for execution in republican Rome, but later supplanted by the sword), to cut off with an axe, here only in N.T. See strkjv@6:9; strkjv@18:24; strkjv@19:2| for previous mention of these martyrs for the witness of Jesus (1:9; strkjv@12:17; strkjv@19:10|). Others also besides martyrs shared in Christ's victory, those who refused to worship the beast or wear his mark as in strkjv@13:15; strkjv@14:9ff.; strkjv@16:2; strkjv@19:20|. {And they lived} (\kai ezˆsan\). First aorist active indicative of \za“\. If the ingressive aorist, it means "came to life" or "lived again" as in strkjv@2:8| and so as to verse 5|. If it is the constative aorist here and in verse 5|, then it could mean increased spiritual life. See strkjv@John:5:21-29| for the double sense of life and death (now literal, now spiritual) precisely as we have the second death in strkjv@Revelation:2:11; strkjv@20:6,14|. {And reigned with Christ} (\kai ebasileusan meta tou Christou\). Same use of the first aorist active indicative of \basileu“\, but more clearly constative. Beckwith and Swete take this to apply solely to the martyrs, the martyrs' reign with Christ.

rwp@Revelation:21:8 @{Their part shall be} (\to meros aut“n\). In contrast to the state of the blessed (verses 3-7|) the state of "those who have disfranchised themselves from the Kingdom of God" (Charles) is given. They are with Satan and the two beasts, and are the same with those not in the book of life (20:15|) in the lake of fire and brimstone (19:20; strkjv@20:10,14f.|), that is the second death (2:11; strkjv@20:6,14|). See also strkjv@14:10|. There are eight epithets here used which apply to various sections of this direful list of the doomed and the damned, all in the dative (case of personal interest). {For the fearful} (\tois deilois\). Old word (from \deid“\, to fear) for the cowardly, who recanted under persecution, in N.T. only here, strkjv@Matthew:8:26; strkjv@Mark:4:40|. {Unbelieving} (\apistois\). "Faithless," "untrustworthy," in contrast with Christ "\ho pistos\" (1:5|). Cf. strkjv@2:10,13; strkjv@3:14; strkjv@17:14|. Disloyalty is close kin to cowardice. {Abominable} (\ebdelugmenois\). Perfect passive participle of \bdeluss“\, old verb, in N.T. only here and strkjv@Romans:2:22|, common in LXX, to pollute (Exodus:5:21|). Those who have become defiled by the impurities of emperor-worship (7:4f.; strkjv@21:27; strkjv@Romans:2:22; strkjv@Titus:1:16|). {Murderers} (\phoneusin\). As a matter of course and all too common always (Mark:7:21; strkjv@Romans:1:29; strkjv@Revelation:9:21|). {Fornicators} (\pornois\). Again all too common always, then and now (1Corinthians:5:10; strkjv@1Timothy:1:9f.|). These two crimes often go together. {Sorcerers} (\pharmakois\). Old word, in N.T. only here and strkjv@22:15|. Closely connected with idolatry and magic (9:21; strkjv@13:13f.|). {Idolaters} (\eid“lolatrais\). See strkjv@1Corinthians:5:10f.; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:22:15|. With a powerful grip on men's lives then and now. {All liars} (\pasi tois pseudesin\). Repeated in strkjv@22:15| and stigmatized often (2:2; strkjv@3:9; strkjv@14:5; strkjv@21:8,27; strkjv@22:15|). Not a "light" sin.

rwp@Revelation:22:7 @{And behold, I come quickly} (\kai idou erchomai tachu\). Christ is the speaker, either through this angel or more probably directly from Christ without introduction as in verses 12,16|. About Christ coming quickly see strkjv@2:5,16; strkjv@3:11; strkjv@16:15|, and already in strkjv@1:2f|. Once more we must recall that \tachu\ and \en tachei\ are according to God's time, not ours (2Peter:3:8|). {Blessed} (\makarios\). This beatitude is like in substance the first (1:3|) and is in Christ's own words like the one in strkjv@16:15|. This book is here called a "prophecy" (\prophˆteias\) as in verses 10,18,19|. It is Christ's revelation from God, a direct message from God. Part of it is prediction of doom on Christ's enemies, but most of it is a comforting picture of final triumph and bliss for the faithful in a time of great distress and persecution.

rwp@Info_Revelation @ THE APOCALYPTIC STYLE The book claims to be an apocalypse (Revelation:1:1|) and has to be treated as such. It is an unveiling (\apokalupsis\, from \apokalupt“\) or revelation of Jesus Christ, a prophecy, in other words, of a special type, like Ezekiel, Zechariah, and Daniel in the Old Testament. There was a considerable Jewish apocalyptic literature by this time when John wrote, much of it B.C., some of it A.D., like the Book of Enoch, the Apocalypse of Baruch, the Book of Jubilees, the Assumption of Moses, the Psalms of Solomon, the Testaments of the Twelve Patriarchs, the Sibylline Oracles, some of them evidently "worked over by Christian hands" (Swete). Jesus himself used the apocalyptic style at times (Mark:13; strkjv@Matthew:24,25; strkjv@Luke:21|). Paul in strkjv@1Corinthians:14| spoke of the unpremeditated apocalyptic utterances in the Christian meetings and suggested restraints concerning them. "The Revelation of John is the only written apocalypse, as it is the only written prophecy of the Apostolic age.... The first Christian apocalypse came on the crest of this long wave of apocalyptic effort" (Swete). The reason for this style of writing is usually severe persecution and the desire to deliver a message in symbolic form. The effort of Antiochus Epiphanes, who claimed to be "a god manifest," to hellenize the Jews aroused violent opposition and occasioned many apocalypses to cheer the persecuted Jews.

rwp@Info_Revelation @ EMPEROR WORSHIP AS THE OCCASION FOR JOHN'S APOCALYPSE There is no doubt at all that the emperor cult (emperor worship) played a main part in the persecution of the Christians that was the occasion for this great Christian apocalypse. The book itself bears ample witness to this fact, if the two beasts refer to the Roman power as the agent of Satan. It is not possible to single out each individual emperor in the graphic picture. Most would take the dragon to be Satan and the first and the second beasts to be the imperial and provincial Roman power. The Roman emperors posed as gods and did the work of Satan. In particular there were two persecuting emperors (Nero and Domitian) who were responsible for many martyrs for Christ. But emperor worship began before Nero. Julius Caesar was worshipped in the provinces. Octavius was called Augustus (\Sebastos\, Reverend). The crazy Emperor Caius Caligula not simply claimed to be divine, but actually demanded that his statue be set up for worship in the Holy of Holies in the Temple in Jerusalem. He was killed in January A.D. 41 before he could execute his dire purpose. But the madcap Nero likewise demanded worship and blamed in A.D. 64 the burning of Rome on the Christians, though guilty of it himself. He set the style for persecuting Christians, which slumbered on and burst into flames again under Domitian, who had himself commonly termed _Dominus ac Deus noster_ (Our Lord and God). The worship of the emperor did not disturb the worshippers of other gods save the Jews and the Christians, and in particular the Christians were persecuted after the burning of Rome when they were distinguished from the Jews. Up till then Christians were regarded (as by Gallio in Corinth) as a variety of Jews and so entitled to tolerance as a _religio licita_, but they had no standing in law by themselves and their refusal to worship the emperor early gave offence, as Paul indicates in strkjv@1Corinthians:12:3|. It was \Kurios Iˆsous\ or \Kurios Kaisar\. On this very issue Polycarp lost his life. The emperors as a rule were tolerant about it, save Nero and Domitian, who was called Nero _redivivus_, or Nero back again. Trajan in his famous letter to Pliny advised tolerance except in stubborn cases, when the Christians had to be put to death. After Nero it was a crime to be a Christian and all sorts of slanders about them were circulated. We have seen already in strkjv@2Thessalonians:2:3ff.|, the man of sin who sets himself above God as the object of worship. We have seen also in strkjv@1John:2:18,22; strkjv@4:3; strkjv@2John:1:7| the term antichrist applied apparently to Gnostic heretics. One may wonder if, as Beckwith argues, in the Apocalypse the man of sin and the antichrist are united in the beast.

rwp@Info_Revelation @ THE DATE There are two chief theories, the Neronic, soon after Nero's death, the other in the reign of Domitian. Irenaeus is quoted by Eusebius as saying expressly that the Apocalypse of John was written at the close of the reign of Domitian. This testimony is concurred in by Clement of Alexandria, by Origen, by Eusebius, by Jerome. In harmony with this clear testimony the severity of the persecutions suit the later date better than the earlier one. There is, besides, in strkjv@Revelation:17:11f.| an apparent reference to the story that Nero would return again. The fifth king who is one of the seven is an eighth. There was a Nero legend, to be sure, that Nero either was not dead but was in Parthia, or would be _redivivus_ after death. Juvenal termed Domitian "a bald Nero" and others called Domitian "a second Nero." But in spite of all this Hort, Lightfoot, Sanday, Westcott have argued strongly for the Neronic era. Peake is willing to admit allusions to the Neronic period as Swete is also, but both consider the Domitianic date the best supported. Moffatt considers any earlier date than Domitian "almost impossible."

rwp@Info_Revelation @ THEORIES OF INTERPRETATION They are literally many. There are those who make the book a chart of Christian and even of human history even to the end. These divide into two groups, the continuous and the synchronous. The continuous historical theory takes each vision and symbol in succession as an unfolding panorama. Under the influence of this theory there have been all sorts of fantastic identifications of men and events. The synchronous theory takes the series of sevens (seals, trumpets, bowls) as parallel with each other, each time going up to the end. But in neither case can any satisfactory program be arranged. Another historical interpretation takes it all as over and done, the preterist theory. This theory again breaks into two, one finding the fulfilment all in the Neronic period, the other in the Domitianic era. Something can be said for each view, but neither satisfies the whole picture by any means. Roman Catholic scholars have been fond of the preterist view to escape the Protestant interpretation of the second beast in chapter strkjv@Revelation:13| as papal Rome. There is still another interpretation, the futurist, which keeps the fulfilment all in the future and which can be neither proved nor disproved. There is also the purely spiritual theory which finds no historical allusion anywhere. This again can be neither proved nor disproved. One of the lines of cleavage is the millennium in chapter strkjv@Revelation:20|. Those who take the thousand years literally are either pre-millennialists who look for the second coming of Christ to be followed by a thousand years of personal reign here on earth or the postmillennialists who place the thousand years before the second coming. There are others who turn to strkjv@2Peter:3:8| and wonder if, after all, in a book of symbols this thousand years has any numerical value at all. There seems abundant evidence to believe that this apocalypse, written during the stress and storm of Domitian's persecution, was intended to cheer the persecuted Christians with a view of certain victory at last, but with no scheme of history in view.

rwp@Info_Revelation @ A PRACTICAL PURPOSE Songs:considered, this vision of the Reigning Christ in heaven with a constant eye on the suffering saints and martyrs is a guarantee of certain triumph in heaven and ultimate triumph on earth. The picture of Christ in heaven is a glorious one. He is the Lamb that was slain, the Lion of the tribe of Judah, the Word of God, the Victor over his enemies, worshipped in heaven like the Father, the Light and Life of men. Instead of trying to fit the various symbols on particular individuals one will do better to see the same application to times of persecution from time to time through the ages. The same Christ who was the Captain of salvation in the time of Domitian is the Pioneer and Perfecter of our faith today. The Apocalypse of John gives glimpses of heaven as well as of hell. Hope is the word that it brings to God's people at all times.

rwp@Romans:1:22 @{Professing themselves to be wise} (\phaskontes einai sophoi\). \Sophoi\ is predicate nominative with \einai\ in indirect discourse agreeing with \phaskontes\ (old verb, from \phˆmi\, to say, rare in N.T.) in case and number according to regular Greek idiom (Robertson, _Grammar_, p. 1038). {Became vain} (\ematai“thˆsan\). Ingressive first aorist passive indicative of \mataio“\ from \mataios\ (empty). Empty reasonings as often today. {Became fools} (\em“ranthˆsan\). Ingressive first aorist passive of \m“rain“\, to be a fool, old word from \m“ros\, a fool. An oxymoron or sharp saying, true and one that cuts to the bone. {For the likeness of an image} (\en homoi“mati eikonos\). Both words, "a likeness which consists in an image or copy" (Lightfoot). See strkjv@Phillipians:2:7| for "likeness of men" and strkjv@Colossians:1:15| for "image of God." Paul shows indignant contempt for these grotesque efforts to present pictures of a deity that had been lost (Denney). Why is it that heathen images of gods in the form of men and beasts are so horrible to look upon?

rwp@Romans:3:26 @{For the shewing} (\pros tˆn endeixin\). Repeats point of \eis endeixin\ of 25| with \pros\ instead of \eis\. {At this present season} (\en t“i nun kair“i\). "In the now crisis," in contrast with "done aforetime." {That he might himself be} (\eis to einai auton\). Purpose with \eis\ to and the infinitive \einai\ and the accusative of general reference. {Just and the justifier of} (\dikaion kai dikaiounta\). "This is the key phrase which establishes the connexion between the \dikaiosunˆ theou\ and the \dikaiosunˆ ek piste“s\" (Sanday and Headlam). Nowhere has Paul put the problem of God more acutely or profoundly. To pronounce the unrighteous righteous is unjust by itself (Romans:4:5|). God's mercy would not allow him to leave man to his fate. God's justice demanded some punishment for sin. The only possible way to save some was the propitiatory offering of Christ and the call for faith on man's part.

rwp@Romans:6:23 @{Wages} (\ops“nia\). Late Greek for wages of soldier, here of sin. See on ¯Luke:3:14; strkjv@1Corinthians:9:7; strkjv@2Corinthians:11:8|. Sin pays its wages in full with no cut. But eternal life is God's gift (\charisma\), not wages. Both \thanatos\ and \z“ˆn\ are {eternal} (\ai“nion\).

rwp@Romans:9:28 @{Finishing it and cutting it short} (\suntel“n kai suntemn“n\). Present active participles and note \sun-\ with each (perfective use of the preposition, finishing completely as in strkjv@Luke:4:13|, cutting off completely or abridging and here only in N.T.) The quotation is from strkjv@Isaiah:28:22|.

rwp@Romans:9:32 @We must supply the omitted verb \edi“xa\ (pursued) from verse 31|. That explains the rest. {They stumbled at the stone of stumbling} (\prosekopsan t“i lith“i tou proskommatos\). The quotation is from strkjv@Isaiah:8:14|. \Proskopt“\ means to cut (\kopt“\) against (\pros\) as in strkjv@Matthew:4:6; strkjv@John:11:9f|. The Jews found Christ a \skandalon\ (1Corinthians:1:23|).

rwp@Romans:11:17 @{Branches} (\klad“n\). From \kla“\, to break. {Were broken off} (\exeklasthˆsan\). First aorist passive indicative of \ekkla“\. Play on the word \klados\ (branch) and \ekkla“\, to break off. Condition of first class, assumed as true. Some of the individual Jews (natural Israel) were broken off the stock of the tree (spiritual Israel). {And thou} (\kai su\). An individual Gentile. {Being a wild olive} (\agrielaios “n\). This word, used by Aristotle, occurs in an inscription. Ramsay (_Pauline Studies_, pp. 219ff.) shows that the ancients used the wild-olive graft upon an old olive tree to reinvigorate the tree precisely as Paul uses the figure here and that both the olive tree and the graft were influenced by each other, though the wild olive graft did not produce as good olives as the original stock. But it should be noted that in verse 24| Paul expressly states that the grafting of Gentiles on to the stock of the spiritual Israel was "contrary to nature" (\para phusin\). {Wast grafted in} (\enekentristhˆs\). First aorist passive indicative of \enkentriz“\, to cut in, to graft, used by Aristotle. Belongs "to the higher _Koin‚_" (literary _Koin‚_) according to Milligan. {Partaker} (\sunkoin“nos\). Co-partner. {Fatness} (\piotˆtos\). Old word from \pi“n\ (fat), only here in N.T. Note three genitives here "of the root of the fatness of the olive."

rwp@Romans:11:22 @{The goodness and the severity of God} (\chrˆstotˆta kai apotomian theou\). See on strkjv@Romans:2:2| for \chrˆstotˆs\, kindness of God. \Apotomia\ (here alone in the N.T.) is from \apotomos\, cut off, abrupt, and this adjective from \apotemn“\, to cut off. This late word occurs several times in the papyri. {If thou continue} (\ean epimenˆis\). Third class condition, \ean\ and present active subjunctive. {Otherwise} (\epei\). Ellipse after \epei\, "since if thou dost not continue." {Thou also} (\kai su\). Precisely as the Jewish branches of verse 17| were. {Shalt be cut off} (\ekkopˆsˆi\). Second future passive of \ekkopt“\, to cut out.

rwp@Romans:13:12 @{Is far spent} (\proekopsen\). First aorist active indicative of \prokopt“\, to cut forward, to advance, old word for making progress. See strkjv@Luke:2:52; strkjv@Galatians:1:14; strkjv@2Timothy:2:16; strkjv@3:9|. {Is at hand} (\ˆggiken\). Perfect active indicative, "has drawn nigh." Vivid picture for day-break. {Let us therefore cast off} (\apoth“metha oun\). Aorist middle subjunctive (volitive) of \apotithˆmi\, to put off from oneself "the works of darkness" (\ta erga tou skotous\) as we do our night-clothes. {Let us put on} (\endus“metha\). Aorist middle subjunctive (volitive) of \endu“\, to put on. For this same contrast between putting off (\apotithˆmi\ and \apekdu“\) and putting on (\endu“\) see strkjv@Colossians:3:8-12|. {The armour of light} (\ta hopla tou photos\). The weapons of light, that belong to the light (to the day time). For the metaphor of the Christian armour see strkjv@1Thessalonians:5:8; strkjv@2Corinthians:6:7; strkjv@Romans:6:13; strkjv@Ephesians:6:13ff|.

rwp@Romans:14:22 @{Have thou to thyself before God} (\su--kata seauton eche en“pion tou theou\). Very emphatic position of \su\ at the beginning of the sentence, "Thou there." The old MSS. put \hˆn\ (relative "which") after \pistin\ and before \echeis\. This principle applies to both the "strong" and the "weak." He is within his rights to act "according to thyself," but it must be "before God" and with due regard to the rights of the other brethren. {In that which he approveth} (\en hoi dokimazei\). This beatitude cuts both ways. After testing and then approving (1:28; strkjv@2:18|) one takes his stand which very act may condemn himself by what he says or does. "It is a rare felicity to have a conscience untroubled by scruples" (Denney).

rwp@Romans:15:22 @{I was hindered} (\enekoptomˆn\). Imperfect passive (repetition) of \enkopt“\, late verb, to cut in, to cut off, to interrupt. Seen already in strkjv@Acts:24:4; strkjv@1Thessalonians:2:18; strkjv@Galatians:5:7|. Cf. modern telephone and radio and automobile. {These many times} (\ta polla\). "As to the many things." In strkjv@1:13| Paul used \pollakis\ (many times) and B D read it here. But Paul's work (\ta polla\) had kept him away. {From coming to you} (\tou elthein pros humas\). Ablative case (after the verb of hindering) of the articular infinitive, "from the coming."

rwp@Romans:16:4 @{Laid down their own necks} (\ton heaut“n trachelon hupethˆkan\). First aorist active of \hupotithˆmi\, old verb to place under (the axe of the executioner), only here in N.T. in this sense, though in strkjv@1Timothy:4:16| to suggest. If literal or figurative, the incident may be connected with the uproar created by Demetrius in Ephesus. Certainly Paul felt deep obligation toward them (see strkjv@Acts:20:34|). {Not only I} (\ouk eg“ monos\). Rather, "not I alone" (adjective \monos\). The Gentile churches also (great mission workers).

rwp@Titus:1:13 @{Testimony} (\marturia\). Of the poet Epimenides. Paul endorses it from his recent knowledge. {Sharply} (\apotom“s\). Old adverb from \apotomos\ (from \apotemn“\, to cut off), in N.T. only here and strkjv@2Corinthians:13:10|, "curtly," "abruptly." It is necessary to appear rude sometimes for safety, if the house is on fire and life is in danger. {That they may be sound} (\hina hugiain“sin\). Final clause with \hina\ and present active subjunctive of \hugiain“\, for which verb see on ¯1Timothy:1:10|.

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