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rwp@1Corinthians:5:1 @{Actually} (\hol“s\). Literally, wholly, altogether, like Latin _omnino_ and Greek \pant“s\ (1Corinthians:9:22|). Songs:papyri have it for "really" and also for "generally" or "everywhere" as is possible here. See also strkjv@6:7|. With a negative it has the sense of "not at all" as in strkjv@15:29; strkjv@Matthew:5:34| the only N.T. examples, though a common word. {It is reported} (\akouetai\). Present passive indicative of \akou“\, to hear; so literally, it is heard. "Fornication is heard of among you." Probably the household of Chloe (1:11|) brought this sad news (Ellicott). {And such} (\kai toiautˆ\). Climactic qualitative pronoun showing the revolting character of this particular case of illicit sexual intercourse. \Porneia\ is sometimes used (Acts:15:20,29|) of such sin in general and not merely of the unmarried whereas \moicheia\ is technically adultery on the part of the married (Mark:7:21|). {As is not even among the Gentiles} (\hˆtis oude en tois ethnesin\). Height of scorn. The Corinthian Christians were actually trying to win pagans to Christ and living more loosely than the Corinthian heathen among whom the very word "Corinthianize" meant to live in sexual wantonness and license. See Cicero _pro Cluentio_, v. 14. {That one of you hath his father's wife} (\h“ste gunaika tina tou patros echein\). "Songs:as (usual force of \h“ste\) for one to go on having (\echein\, present infinitive) a wife of the (his) father." It was probably a permanent union (concubine or mistress) of some kind without formal marriage like strkjv@John:4:8|. The woman probably was not the offender's mother (step-mother) and the father may have been dead or divorced. The Jewish law prescribed stoning for this crime (Leviticus:18:8; strkjv@22:11; strkjv@Deuteronomy:22:30|). But the rabbis (Rabbi Akibah) invented a subterfuge in the case of a proselyte to permit such a relation. Perhaps the Corinthians had also learned how to split hairs over moral matters in such an evil atmosphere and so to condone this crime in one of their own members. Expulsion Paul had urged in strkjv@2Thessalonians:3:6| for such offenders.

rwp@1Corinthians:5:2 @{And ye are puffed up} (\kai humeis pephusi“menoi este\). Emphatic position of \humeis\ (you). It may be understood as a question. Perfect passive periphrastic indicative of the same verb \phusio“\ used already of the partisans in Corinth (4:6,19,20|). Those of the same faction with this scoundrel justified his rascality. {Did not rather mourn} (\kai ouchi mallon epenthˆsate\). Possibly question also and note strong negative form \ouchi\, which favours it. The very least that they could have done (\mallon\ rather than be puffed up) was to mourn for shame (\penthe“\, old verb for lamentation) as if for one dead. {That he might be taken away} (\hina arthˆi\). The sub-final use of \hina\ of desired result (1:15|) so common in the _Koin‚_. First aorist passive subjunctive of \air“\, to lift up, to carry off. Decent self-respect should have compelled the instant expulsion of the man instead of pride in his rascality.

rwp@1Corinthians:15:35 @{But some one will say} (\alla erei tis\). Paul knows what the sceptics were saying. He is a master at putting the standpoint of the imaginary adversary. {How} (\p“s\). This is still the great objection to the resurrection of our bodies. Granted that Jesus rose from the dead, for the sake of argument, these sceptics refuse to believe in the possibility of our resurrection. It is the attitude of Matthew Arnold who said, "Miracles do not happen." Scientifically we know the "how" of few things. Paul has an astounding answer to this objection. Death itself is the way of resurrection as in the death of the seed for the new plant (verses 36f.|). {With what manner of body} (\poi“i s“mati\). This is the second question which makes plainer the difficulty of the first. The first body perishes. Will that body be raised? Paul treats this problem more at length (verses 38-54|) and by analogy of nature (Cf. Butler's famous _Analogy_). It is a spiritual, not a natural, body that is raised. \S“ma\ here is an organism. {Flesh} (\sarx\) is the \s“ma\ for the natural man, but there is spiritual (\pneumatikon\) \s“ma\ for the resurrection.

rwp@1Corinthians:15:42 @{Songs:is the resurrection of the dead} (\hout“s kai hˆ anastasis t“n nekr“n\). Paul now applies his illustrations to his argument to prove the kind of body we shall have after the resurrection. He does it by a series of marvellous contrasts that gather all his points. The earthly and the risen beings differ in duration, value, power (Wendt). {It is sown} (\speiretai\). In death, like the seed (37|). {In incorruption} (\en aphtharsiƒi\). Late word from \a\ privative and \phtheir“\, to corrupt. In LXX, Plutarch, Philo, late papyrus of a Gnostic gospel, and quotation from Epicurus. Vulgate _incorruptio_. The resurrection body has undergone a complete change as compared with the body of flesh like the plant from the seed. It is related to it, but it is a different body of glory.

rwp@1Corinthians:15:51 @{A mystery} (\mustˆrion\). He does not claim that he has explained everything. He has drawn a broad parallel which opens the door of hope and confidence. {We shall not all sleep} (\pantes ou koimˆthˆsometha\). Future passive indicative of \koimaomai\, to sleep. Not all of us shall die, Paul means. Some people will be alive when he comes. Paul does not affirm that he or any then living will be alive when Jesus comes again. He simply groups all under the phrase "we all." {But we shall all be changed} (\pantes de allagˆsometha\). Second future passive indicative of \allass“\. Both living and dead shall be changed and so receive the resurrection body. See this same idea at more length in strkjv@1Thessalonians:4:13-18|.

rwp@1John:5:16 @{If any man see} (\ean tis idˆi\). Third-class condition with \ean\ and second aorist active subjunctive of \eidon\ (\hora“\). {Sinning a sin} (\hamartanonta hamartian\). Present active predicate (supplementary) participle agreeing with \adelphon\ and with cognate accusative \hamartian\. {Not unto death} (\mˆ pros thanaton\). Repeated again with \hamartanousin\ and in contrast with \hamartia pros thanaton\ (sin unto death). Most sins are not mortal sins, but clearly John conceives of a sin that is deadly enough to be called "unto death." This distinction is common in the rabbinic writings and in strkjv@Numbers:18:22| the LXX has \labein hamartian thanatˆphoron\ "to incur a death-bearing sin" as many crimes then and now bear the death penalty. There is a distinction in strkjv@Hebrews:10:26| between sinning wilfully after full knowledge and sins of ignorance (Hebrews:5:2|). Jesus spoke of the unpardonable sin (Mark:3:29; strkjv@Matthew:12:32; strkjv@Luke:12:10|), which was attributing to the devil the manifest work of the Holy Spirit. It is possible that John has this idea in mind when he applies it to those who reject Jesus Christ as God's Son and set themselves up as antichrists. {Concerning this} (\peri ekeinˆs\). This sin unto death. {That he should make request} (\hina er“tˆsˆi\). Sub-final use of \hina\ with the first aorist active subjunctive of \er“ta“\, used here as in strkjv@John:17:15,20| (and often) for request rather than for question. John does not forbid praying for such cases; he simply does not command prayer for them. He leaves them to God.

rwp@1Peter:1:3 @{Blessed be} (\eulogˆtos\). No copula in the Greek (\est“\, let be, or \estin\, is, or \eiˆ\, may be). The verbal adjective (from \euloge“\) occurs in the N.T. only of God, as in the LXX (Luke:1:68|). See also strkjv@2Corinthians:1:3; strkjv@Ephesians:1:3|. {The God and Father of our Lord Jesus Christ} (\ho theos kai patˆr tou kuriou hˆm“n Iˆsou Christou\). This precise language in strkjv@2Corinthians:1:3; Ephesians:I:3|; and part of it in strkjv@2Corinthians:11:31; strkjv@Romans:15:6|. See strkjv@John:20:17| for similar language by Jesus. {Great} (\polu\). Much. {Begat us again} (\anagennˆsas hˆmƒs\). First aorist active articular (\ho\, who) participle of \anagenna“\, late, and rare word to beget again, in Aleph for _Sirach_ (_Prol_. 20), in Philo, in Hermetic writings, in N.T. only here and verse 23|. "It was probably borrowed by the New Paganism from Christianity" (Bigg). The Stoics used \anagennˆsis\ for \palingenesia\ (Titus:3:5|). If \an“then\ in strkjv@John:3:3| be taken to mean "again," the same idea of regeneration is there, and if "from above" it is the new birth, anyhow. {Unto a living hope} (\eis elpida z“san\). Peter is fond of the word "living" (present active participle of \za“\) as in strkjv@1:23; strkjv@2:4,5,24; strkjv@4:5,6|. The Pharisees cherished the hope of the resurrection (Acts:23:6|), but the resurrection of Jesus gave it proof and permanence (1Corinthians:15:14,17|). It is no longer a dead hope like dead faith (James:2:17,26|). This revival of hope was wrought "by the resurrection of Jesus Christ" (\dia anastase“s\). Hope rose up with Christ from the dead, though the disciples (Peter included) were slow at first to believe it.

rwp@1Peter:4:5 @{Who shall give account} (\hoi apod“sousin logon\). Future active indicative of \apodid“mi\. For this use with \logon\ (account) see strkjv@Matthew:12:36; strkjv@Luke:16:2; strkjv@Acts:19:40; strkjv@Hebrews:13:17|. For the sudden use of the relative \hoi\ see strkjv@Romans:3:8|. {To him that is ready to judge} (\t“i hetoim“s krinonti\). Dative, "to the one readily judging," correct text, not \hetoim“s echonti krinai\, "to the one ready to judge," which "softens the rugged original" (Hart). That is Christ apparently (1:13; strkjv@2Corinthians:5:10|), but the Father in strkjv@1:17|. {The quick and the dead} (\z“ntas kai nekrous\). "Living and dead." Those living at the time and those already dead (1Thessalonians:4:15|).

rwp@1Peter:4:6 @{Was the gospel preached} (\euˆggelisthˆ\). First aorist passive indicative of \euaggeliz“\. Impersonal use. {Even to the dead} (\kai nekrois\). Does Peter here mean preached to men after they are dead or to men once alive but dead now or when the judgment comes? There are those (Augustine, Luther, etc.) who take "dead" here in the spiritual sense (dead in trespasses and sins as in strkjv@Colossians:2:13; strkjv@Ephesians:2:1|), but consider it "impossible" for Peter to use the same word in two senses so close together; but Jesus did it in the same sentence, as in the case of \psuchˆ\ (life) in strkjv@Matthew:16:25|. Bigg takes it to mean that all men who did not hear the gospel message in this life will hear it in the next before the final judgment. {That they might be judged} (\hina krith“sin men\). Purpose clause with \hina\ and the first aorist passive subjunctive of \krin“\, to judge, whereas \z“sin de\ (by contrast) is the present active subjunctive of \za“\, to live. There is contrast also between \kata anthr“pous\ (according to men) and \kata theon\ (according to God).

rwp@1Thessalonians:1:9 @{They themselves} (\autoi\). The men of Macedonia, voluntarily. {Report} (\apaggellousin\). Linear present active indicative, keep on reporting. {What manner of entering in} (\hopoian eisodon\). What sort of entrance, qualitative relative in an indirect question. {We had} (\eschomen\). Second aorist active (ingressive) indicative of the common verb \ech“\. {And how} (\kai p“s\). Here the interrogative adverb \p“s\ in this part of the indirect question. This part about "them" (you) as the first part about Paul. The verb \epistreph“\ is an old verb for turning and is common in the Acts for Gentiles turning to God, as here from idols, though not by Paul again in this sense. In strkjv@Galatians:4:9| Paul uses it for turning to the weak and beggarly elements of Judaism. {From idols} (\apo t“n eidol“n\). Old word from \eidos\ (figure) for image or likeness and then for the image of a heathen god (our _idol_). Common in the LXX in this sense. In strkjv@Acts:14:15| Paul at Lystra urged the people {to turn from these vain things to the living God} (\apo tout“n t“n matai“n epistrephein epi theon z“nta\), using the same verb \epistrephein\. Here also Paul has a like idea, {to serve a living and true God} (\douleuein the“i z“nti kai alˆthin“i\). No article, it is true, but should be translated "the living and true God" (cf. strkjv@Acts:14:15|). Not "dead" like the idols from which they turned, but alive and genuine (\alˆthinos\, not \alˆthˆs\).

rwp@1Thessalonians:1:10 @{To wait for his Son from heaven} (\anamenein ton huion autou ek t“n ouran“n\). Present infinitive, like \douleuein\, and so linear, to keep on waiting for. The hope of the second coming of Christ was real and powerful with Paul as it should be with us. It was subject to abuse then as now as Paul will have to show in this very letter. He alludes to this hope at the close of each chapter in this Epistle. {Whom he raised from the dead} (\hon ˆgeiren ek [t“n] nekr“n\). Paul gloried in the fact of the resurrection of Jesus from the dead of which fact he was himself a personal witness. This fact is the foundation stone for all his theology and it comes out in this first chapter. {Jesus which delivereth us from the wrath to come} (\Iˆsoun ton ruomenon hˆmƒs ek tˆs orgˆs tˆs erchomenˆs\). It is the historic, crucified, risen, and ascended Jesus Christ, God's Son, who delivers from the coming wrath. He is our Saviour (Matthew:1:21|) true to his name Jesus. He is our Rescuer (Romans:11:26|, \ho ruomenos\, from strkjv@Isaiah:59:20|). It is eschatological language, this coming wrath of God for sin (1Thessalonians:2:16; strkjv@Romans:3:5; strkjv@5:9; strkjv@9:22; strkjv@13:5|). It was Paul's allusion to the day of judgment with Jesus as Judge whom God had raised from the dead that made the Athenians mock and leave him (Acts:17:31f.|). But Paul did not change his belief or his preaching because of the conduct of the Athenians. He is certain that God's wrath in due time will punish sin. Surely this is a needed lesson for our day. It was coming then and it is coming now.

rwp@1Thessalonians:4:13 @{We would not have} (\ou thelomen\). We do not wish. {You ignorant} (\humas agnoein\). Old word, not to know (\a\ privative, \gno-\, root of \gin“sk“\). No advantage in ignorance of itself. {Concerning them that fall asleep} (\peri t“n koim“men“n\). Present passive (or middle) participle (Aleph B) rather than the perfect passive \kekoimˆmen“n\ of many later MSS. From old \koima“\, to put to sleep. Present tense gives idea of repetition, from time to time fall asleep. Greeks and Romans used this figure of sleep for death as Jesus does (John:11:11|) and N.T. generally (cf. our word _cemetery_). Somehow the Thessalonians had a false notion about the dead in relation to the second coming. {Even as the rest which have no hope} (\kath“s hoi loipoi hoi mˆ echontes elpida\). This picture of the hopelessness of the pagan world about the future life is amply illustrated in ancient writings and particularly by inscriptions on tombs (Milligan). Some few pagans clung to this hope, but most had none.

rwp@1Thessalonians:4:15 @{By the word of the Lord} (\en log“i Kuriou\). We do not know to what word of the Lord Jesus Paul refers, probably Paul meaning only the point in the teaching of Christ rather than a quotation. He may be claiming a direct revelation on this important matter as about the Lord's Supper in strkjv@1Corinthians:11:23|. Jesus may have spoken on this subject though it has not been preserved to us (cf. strkjv@Mark:9:1|). {Ye that are alive} (\hˆmeis hoi z“ntes\). Paul here includes himself, but this by no means shows that Paul knew that he would be alive at the Parousia of Christ. He was alive, not dead, when he wrote. {Shall in no wise precede} (\ou mˆ phthas“men\). Second aorist active subjunctive of \phthan“\, to come before, to anticipate. This strong negative with \ou mˆ\ (double negative) and the subjunctive is the regular idiom (Robertson, _Grammar_, p. 929). Hence there was no ground for uneasiness about the dead in Christ.

rwp@1Thessalonians:4:16 @{With a shout} (\en keleusmati\). Note this so-called instrumental use of \en\. Old word, here only in N.T., from \keleu“\, to order, command (military command). Christ will come as Conqueror. {With the voice of the archangel} (\en ph“nˆi archaggelou\). Further explanation of \keleusmati\ (command). The only archangel mentioned in N.T. is Michael in strkjv@Jude:1:9|. But note absence of article with both \ph“nˆi\ and \archaggelou\. The reference may be thus indefinite. {With the trump of God} (\en salpiggi theou\). Trumpet. See same figure in strkjv@1Corinthians:15:52|. {The dead in Christ shall rise first} (\hoi nekroi en Christ“i anastˆsontai pr“ton\). {First} here refers plainly to the fact that, so far from the dead in Christ having no share in the Parousia, they will rise before those still alive are changed.

rwp@1Timothy:3:16 @{Without controversy} (\homologoumen“s\). Old adverb from the participle \homologoumenos\ from \homologe“\. Here only in N.T. "Confessedly." {Great} (\mega\). See strkjv@Ephesians:5:32|. "A great mystery." {The mystery of godliness} (\to tˆs eusebeias mustˆrion\). See verse 9| "the mystery of the faith," and strkjv@2:2| for \eusebeia\. Here the phrase explains "a pillar and stay of the truth" (verse 15|). See in particular Co strkjv@1:27|. "The revealed secret of true religion, the mystery of Christianity, the Person of Christ" (Lock). {He who} (\hos\). The correct text, not \theos\ (God) the reading of the Textus Receptus (Syrian text) nor \ho\ (neuter relative, agreeing with \mustˆrion\) the reading of the Western documents. Westcott and Hort print this relative clause as a fragment of a Christian hymn (like strkjv@Ephesians:5:14|) in six strophes. That is probably correct. At any rate \hos\ (who) is correct and there is asyndeton (no connective) in the verbs. Christ, to whom \hos\ refers, is the mystery (Colossians:1:27; strkjv@2:2|). {Was manifested} (\ephaner“thˆ\). First aorist passive indicative of \phanero“\, to manifest. Here used to describe the incarnation (\en sarki\) of Christ (an answer also to the Docetic Gnostics). The verb is used by Paul elsewhere of the incarnation (Romans:16:26; strkjv@Colossians:1:26|) as well as of the second coming (Colossians:3:4|). {Justified in the spirit} (\edikai“thˆ en pneumati\). First aorist passive indicative of \dikaio“\, to declare righteous, to vindicate. Christ was vindicated in his own spirit (Hebrews:9:14|) before men by overcoming death and rising from the dead (Romans:1:3f.|). {Seen of angels} (\“phthˆ aggelois\). First aorist passive indicative of \hora“\, to see, with either the instrumental or the dative case of angels (\aggelois\). The words were probably suggested by the appearance of Jesus (\“phthˆ\, the usual form for the resurrection appearances of Christ) of the angels at the tomb and at the ascension of Christ. See strkjv@Phillipians:2:10; strkjv@1Peter:3:22| for the appearance of Jesus to the angels in heaven at the ascension. Some would take "angels" here to be "messengers" (the women). {Preached among the nations} (\ekˆruchthˆ en ethnesin\). First aorist passive indicative of \kˆruss“\, to proclaim. The word \ethnos\ may mean "all creation" (Colossians:1:23|) and not just Gentiles as distinct from Jews. Paul had done more of this heralding of Christ among the Gentiles than any one else. It was his glory (Ephesians:3:1,8|). Cf. strkjv@2:7|. {Believed on in the world} (\episteuthˆ en kosm“i\). First aorist indicative passive again of \pisteu“\, to believe (2Thessalonians:1:10|). Cf. strkjv@1:15; strkjv@2Corinthians:5:19|. {Received up in glory} (\anelˆmphthˆ en doxˆi\). First aorist passive again (six verbs in the same voice and tense in succession, a rhythmic arrangement like a hymn). Cf. strkjv@Romans:8:29f|. This time the verb is \analamban“\, the verb used of the ascension (Acts:1:11,22|, which see). In a wonderful way this stanza of a hymn presents the outline of the life of Christ.

rwp@2Corinthians:1:10 @{Out of so great a death} (\ek tˆlikoutou thanatou\). He had considered himself as good as dead. {Delivered} (\erusato\) {--will deliver} (\rusetai\). Old verb \ru“\, middle, \ruomai\, draw oneself, as out of a pit, rescue. Songs:Paul faces death without fear. {On whom we have set our hope} (\eis hon ˆlpikamen\). Perfect active indicative of \elpiz“\. We still have that hope, emphasized by \eti rusetai\ (he will still deliver).

rwp@2Corinthians:4:9 @{Forsaken} (\egkataleipomenoi\). Double compound of old verb \eg-kata-leip“\, to leave behind, to leave in the lurch. {Smitten down} (\kataballomenoi\). As if overtaken. {Destroyed} (\apollumenoi\). Perishing as in verse 3|. Was Paul referring to Lystra when the Jews stoned him and thought him dead?

rwp@2Corinthians:12:19 @{Ye think all this time} (\palai dokeite\). Progressive present indicative, "for a long time ye have been thinking." {We are excusing ourselves} (\apologoumetha\). He is not just apologizing, but is in deadly earnest, as they will find out when he comes.

rwp@2Peter:2:4 @{For if God spared not} (\ei gar ho theos ouk epheisato\). First instance (\gar\) of certain doom, that of the fallen angels. Condition of the first class precisely like that in strkjv@Romans:11:21| save that here the normal apodosis (\hum“n ou pheisetai\) is not expressed as there, but is simply implied in verse 9| by \oiden kurios ruesthai\ (the Lord knows how to deliver) after the parenthesis in verse 8|. {Angels when they sinned} (\aggel“n hamartˆsant“n\). Genitive case after \epheisato\ (first aorist middle indicative of \pheidomai\) and anarthrous (so more emphatic, even angels), first aorist active participle of \hamartan“\, "having sinned." {Cast them down to hell} (\tartar“sas\). First aorist active participle of \tartaro“\, late word (from \tartaros\, old word in Homer, Pindar, LXX strkjv@Job:40:15; strkjv@41:23|, Philo, inscriptions, the dark and doleful abode of the wicked dead like the Gehenna of the Jews), found here alone save in a scholion on Homer. \Tartaros\ occurs in Enoch strkjv@20:2 as the place of punishment of the fallen angels, while Gehenna is for apostate Jews. {Committed} (\pared“ken\). First aorist active indicative of \paradid“mi\, the very form solemnly used by Paul in strkjv@Romans:1:21,26,28|. {To pits of darkness} (\seirois zophou\). \Zophos\ (kin to \gnophos, nephos\) is an old word, blackness, gloom of the nether world in Homer, in N.T. only here, verse 17; strkjv@Jude:1:13; strkjv@Hebrews:12:18|. The MSS. vary between \seirais\ (\seira\, chain or rope) and \seirois\ (\seiros\, old word for pit, underground granary). \Seirois\ is right (Aleph A B C), dative case of destination. {To be reserved unto judgment} (\eis krisin tˆroumenous\). Present (linear action) passive participle of \tˆre“\. "Kept for judgment." Cf. strkjv@1Peter:1:4|. Aleph A have \kolazomenous tˆrein\ as in verse 9|. Note \krisis\ (act of judgment).

rwp@2Thessalonians:2:2 @{To the end that} (\eis to\). One of Paul's favourite idioms for purpose, \eis to\ and the infinitive. {Ye be not quickly shaken} (\mˆ tache“s saleuthˆnai humas\). First aorist passive infinitive of \saleu“\, old verb to agitate, to cause to totter like a reed (Matthew:11:7|), the earth (Hebrews:12:26|). Usual negative \mˆ\ and accusative of general reference \humas\ with the infinitive. {From your mind} (\apo tou noos\). Ablative case of nous, mind, reason, sober sense, "from your witte" (Wyclif), to "keep their heads." {Nor yet be troubled} (\mˆde throeisthai\). Old verb \throe“\, to cry aloud (from \throos\, clamour, tumult), to be in a state of nervous excitement (present passive infinitive, as if it were going on), "a continued state of agitation following the definite shock received (\saleuthˆnai\)" (Milligan). {Either by spirit} (\mˆte dia pneumatos\). By ecstatic utterance (1Thessalonians:5:10|). The nervous fear that the coming was to be at once prohibited by \mˆde\ Paul divides into three sources by \mˆte, mˆte, mˆte\. No individual claim to divine revelation (the gift of prophecy) can justify the statement. {Or by word} (\mˆte dia logou\). Oral statement of a conversation with Paul (Lightfoot) to this effect {as from us}. An easy way to set aside Paul's first Epistle by report of a private remark from Paul. {Or by epistle as from us} (\mˆte di' epistolˆs h“s di' hˆm“n\). In strkjv@1Thessalonians:4:13-5:3| Paul had plainly said that Jesus would come as a thief in the night and had shown that the dead would not be left out in the rapture. But evidently some one claimed to have a private epistle from Paul which supported the view that Jesus was coming at once, {as that the day of the Lord is now present} (\h“s hoti enestˆken hˆ hˆmera tou kuriou\). Perfect active indicative of \enistˆmi\, old verb, to place in, but intransitive in this tense to stand in or at or near. Songs:"is imminent" (Lightfoot). The verb is common in the papyri. In strkjv@1Corinthians:3:22; strkjv@Romans:8:38| we have a contrast between \ta enest“ta\, the things present, and \ta mellonta\, the things future (to come). The use of \h“s hoti\ may be disparaging here, though that is not true in strkjv@2Corinthians:5:19|. In the _Koin‚_ it comes in the vernacular to mean simply "that" (Moulton, _Proleg_., p. 212), but that hardly seems the case in the N.T. (Robertson, _Grammar_, p. 1033). Here it means "to wit that," though "as that" or "as if" does not miss it much. Certainly it flatly denies that by conversation or by letter he had stated that the second coming was immediately at hand. "It is this misleading assertion that accounts both for the increased discouragement of the faint-hearted to encourage whom Paul writes strkjv@1:3-2:17|, and for the increased meddlesomeness of the idle brethren to warn whom Paul writes strkjv@3:1-18|" (Frame). It is enough to give one pause to note Paul's indignation over this use of his name by one of the over-zealous advocates of the view that Christ was coming at once. It is true that Paul was still alive, but, if such a "pious fraud" was so common and easily condoned as some today argue, it is difficult to explain Paul's evident anger. Moreover, Paul's words should make us hesitate to affirm that Paul definitely proclaimed the early return of Jesus. He hoped for it undoubtedly, but he did not specifically proclaim it as so many today assert and accuse him of misleading the early Christians with a false presentation.

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

rwp@2Timothy:2:8 @{Risen from the dead} (\egˆgermenon ek nekr“n\). Perfect passive participle of \egeir“\, still risen as the perfect tense shows in strkjv@1Corinthians:15:4,12-20|. Predicate accusative. "Remember Jesus Christ as risen from the dead." This is the cardinal fact about Christ that proves his claim to be the Messiah, the Son of God. Christ is central for Paul here as in strkjv@Phillipians:2:5-11|. {Of the seed of David} (\ek spermatos Daueid\). The humanity of Christ as in strkjv@Romans:1:3; strkjv@Phillipians:2:7f|. {According to my gospel} (\kata to euaggelion mou\). Paul's very phrase in strkjv@Romans:2:16; strkjv@16:25|. Not a written gospel, but my message. See also strkjv@1Corinthians:15:1; strkjv@2Corinthians:11:7; strkjv@Galatians:1:11; strkjv@2:2; strkjv@1Timothy:1:11|.

rwp@2Timothy:4:1 @{I charge thee} (\diamarturomai\). Rather, "I testify." See strkjv@1Thessalonians:4:6|. See strkjv@1Timothy:5:21| for this verb and appeal to God and Christ. {Who shall judge} (\tou mellontos krinein\). "The one going or about to judge" (regular idiom with \mell“\). The quick and the dead (\z“ntas kai nekrous\). "Living and dead." See strkjv@1Thessalonians:4:16f|. {And by his appearing} (\kai tˆn epiphaneian\). Accusative of conjuration (verbs of swearing), after \diamarturomai\ as is \basileian\ (by his kingdom). See strkjv@1Thessalonians:5:27|. For \epiphaneian\, see strkjv@1:10; strkjv@Titus:2:13; strkjv@1Timothy:6:14; strkjv@2Thessalonians:2:8|.

rwp@Acts:4:10 @{Be it known} (\gn“ston est“\). Imperative present active third singular of \eimi\, to be, and the verbal adjective \gn“ston\. {Whom ye crucified} (\hon humeis estaur“sate\). Too good a chance to miss, and so Peter boldly charges the Sanhedrin with responsibility for the death of Jesus. Note \humeis\ (ye) again. {Whom God raised from the dead} (\hon ho theos ˆgeiren ek nekr“n\). Note repetition of \hon\ (whom). This is God's answer to their act of crucifixion. {In him doth this man stand} (\en tout“i houtos parestˆken\). Rather (note play on \houtos\), "In this one (\hon, hon\) this one stands (present perfect active indicative, intransitive)." In Jesus this man stands before you whole (\hugiˆs\). It was a centre shot.

rwp@Acts:7:4 @{When his father was dead} (\meta to apothanein auton\). \Meta\ with the accusative of the articular infinitive and the accusative of general reference (\auton\), regular Greek idiom. In strkjv@Genesis:11:32| it is stated that Terah died at Haran at the age of 205. There are various explanations of the discrepancy, but no one that seems certain. It is possible (Hackett, Felten) that Abraham is mentioned first in strkjv@Genesis:11:26| because he became the most prominent and was really younger than Haran his brother who died before the first migration who was really sixty years older than Abraham. According to this view Terah was 130 years old at the birth of Abraham, leaving Abraham 75 at the death of Terah (205). {Wherein ye now dwell} (\eis hˆn humeis nun katoikeite\). Note \eis\ in the sense of \en\ as often. Note also emphatic use of \humeis\ (ye) and now (\nun\).

rwp@Acts:12:17 @There were probably loud exclamations of astonishment and joy. {Beckoning with the hand} (\kataseisas tˆi cheiri\). First aorist active participle of \katasei“\, old verb to signal or shake down with the hand (instrumental case \cheiri\). In the N.T. only in strkjv@Acts:12:17; strkjv@13:16; strkjv@19:33; strkjv@21:40|. The speaker indicates by a downward movement of the hand his desire for silence (to hold their peace, \sigƒin\, present active infinitive, to keep silent). Peter was anxious for every precaution and he wanted their instant attention. {Declared} (\diˆgˆsato\). First aorist middle of \diˆgeomai\, old verb to carry through a narrative, give a full story. See also strkjv@Acts:9:27| of Barnabas in his defence of Saul. Peter told them the wonderful story. {Unto James and the brethren} (\Iak“b“i kai tois adelphois\). Dative case after \apaggeilate\ (first aorist active imperative). Evidently "James and the brethren" were not at this meeting, probably meeting elsewhere. There was no place where all the thousands of disciples in Jerusalem could meet. This gathering in the house of Mary may have been of women only or a meeting of the Hellenists. It is plain that this James the Lord's brother, is now the leading presbyter or elder in Jerusalem though there were a number (11:30; strkjv@21:18|). Paul even terms him apostle (Gal strkjv@1:19|), though certainly not one of the twelve. The twelve apostles probably were engaged elsewhere in mission work save James now dead (Acts:12:2|) and Peter. The leadership of James is here recognized by Peter and is due, partly to the absence of the twelve, but mainly to his own force of character. He will preside over the Jerusalem Conference (Acts:15:13|). {To another place} (\eis heteron topon\). Probably Luke did not know the place and certainly it was prudent for Peter to conceal it from Herod Agrippa. Probably Peter left the city. He is back in Jerusalem at the Conference a few years later (Acts:15:7|) and after the death of Herod Agrippa. Whether Peter went to Rome during these years we do not know. He was recognized later as the apostle to the circumcision (Gal strkjv@2:7; strkjv@1Peter:1:1|) and apparently was in Rome with John Mark when he wrote the First Epistle (1Peter:5:13|), unless it is the real Babylon. But, even if Peter went to Rome during this early period, there is no evidence that he founded the church there. If he had done so, in the light of strkjv@2Corinthians:10:16| it would be strange that Paul had not mentioned it in writing to Rome, for he was anxious not to build on another man's foundation (Romans:15:20|). Paul felt sure that he himself had a work to do in Rome. Unfortunately Luke has not followed the ministry of Peter after this period as he does Paul (appearing again only in chapter strkjv@Acts:15|). If Peter really left Jerusalem at this time instead of hiding in the city, he probably did some mission work as Paul says that he did (1Corinthians:9:5|).

rwp@Acts:13:10 @{Of all guile} (\pantos dolou\). From \del“\, to catch with bait, old word, already seen in strkjv@Matthew:26:4; strkjv@Mark:7:22; strkjv@14:1|. Paul denounces Elymas as a trickster. {All villainy} (\pƒsˆs rhƒidiourgias\). Late compound from \rhƒidiourgos\ (\rhƒidios\, easy, facile, \ergon\, deed, one who does a thing adroitly and with ease). Songs:levity in Xenophon and unscrupulousness in Polybius, Plutarch, and the papyri. Only here in the N.T., though the kindred word \rhƒidiourgˆma\ occurs in strkjv@Acts:18:14|. With deadly accuracy Paul pictured this slick rascal. {Thou son of the devil} (\huie diabolou\). Damning phrase like that used by Jesus of the Pharisees in strkjv@John:8:44|, a slanderer like the \diabolos\. This use of son (\huios\) for characteristic occurs in strkjv@Acts:3:25; strkjv@4:36|, a common Hebrew idiom, and may be used purposely by Paul in contrast with the name Barjesus (son of Jesus) that Elymas bore (13:6|). {Enemy of all righteousness} (\echthre pƒsˆs dikaiosunˆs\). Personal enemy to all justice, sums up all the rest. Note triple use of "all" (\pantos, pƒsˆs, pƒsˆs\), total depravity in every sense. {Wilt thou not cease?} (\ou pausˆi\). An impatient rhetorical question, almost volitive in force (Robertson, _Grammar_, p. 874). Note \ou\, not \mˆ\, {To pervert} (\diastreph“n\). Present active participle describing the actual work of Elymas as a perverter or distorter (see verse 8|). More exactly, Wilt thou not cease perverting? {The right ways of the Lord} (\tas hodous tou kuriou tas eutheias\). The ways of the Lord the straight ones as opposed to the crooked ways of men (Isaiah:40:4; strkjv@42:16; strkjv@Luke:3:5|). The task of John the Baptist as of all prophets and preachers is to make crooked paths straight and to get men to walk in them. This false prophet was making even the Lord's straight ways crooked. Elymas has many successors.

rwp@Acts:13:38 @{Through this man} (\dia toutou\). This very man whom the Jews had crucified and whom God had raised from the dead. Remission of sins (\aphesis hamarti“n\) is proclaimed (\kataggelletai\) to you. This is the keynote of Paul's message as it had been that of Peter at Pentecost (2:38; strkjv@5:31; strkjv@10:43|). Cf. strkjv@26:18|. This glorious message Paul now presses home in his exhortation.

rwp@Acts:14:15 @{Sirs} (\andres\). Literally, Men. Abrupt, but courteous. {We also are men of like passions with you} (\kai hˆmeis homoiopatheis esmen humin anthr“poi\). Old adjective from \homoios\ (like) and \pasch“\, to experience. In the N.T. only here and strkjv@James:5:17|. It means "of like nature" more exactly and affected by like sensations, not "gods" at all. Their conduct was more serious than the obeisance of Cornelius to Peter (10:25f.|). \Humin\ is associative instrumental case. {And bring you good tidings} (\euaggelizomenoi\). No "and" in the Greek, just the present middle participle, "gospelizing you." They are not gods, but evangelists. Here we have Paul's message to a pagan audience without the Jewish environment and he makes the same line of argument seen in strkjv@Acts:17:21-32; strkjv@Romans:1:18-23|. At Antioch in Pisidia we saw Paul's line of approach to Jews and proselytes (Acts:13:16-41|). {That ye should turn from these vain things} (\apo tout“n t“n matai“n epistrephein\). He boldly calls the worship of Jupiter and Mercury and all idols "vain" or empty things, pointing to the statues and the temple. {Unto the living God} (\epi theon z“nta\). They must go the whole way. Our God is a live God, not a dead statue. Paul is fond of this phrase (2Corinthians:6:16; strkjv@Romans:9:26|). {Who made} (\hos epoiˆsen\). The one God is alive and is the Creator of the Universe just as Paul will argue in Athens (Acts:17:24|). Paul here quotes strkjv@Psalms:146:6| and has strkjv@Genesis:1:1| in mind. See also strkjv@1Thessalonians:1:9| where a new allegiance is also claimed as here.

rwp@Acts:14:19 @{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: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:17:3 @{Opening and alleging} (\dianoig“n kai paratithemenos\). Opening the Scriptures, Luke means, as made plain by the mission and message of Jesus, the same word (\dianoig“\) used by him of the interpretation of the Scriptures by Jesus (Luke:24:32|) and of the opening of the mind of the disciples also by Jesus (Luke:24:45|) and of the opening of Lydia's heart by the Lord (16:14|). One cannot refrain from saying that such exposition of the Scriptures as Jesus and Paul gave would lead to more opening of mind and heart. Paul was not only "expounding" the Scriptures, he was also "propounding" (the old meaning of "allege") his doctrine or setting forth alongside the Scriptures (\para-tithemenos\), quoting the Scripture to prove his contention which was made in much conflict (1Thessalonians:2:2|), probably in the midst of heated discussion by the opposing rabbis who were anything but convinced by Paul's powerful arguments, for the Cross was a stumbling-block to the Jews (1Corinthians:1:23|). {That it behoved the Christ to suffer} (\hoti ton Christon edei pathein\). The second aorist active infinitive is the subject of \edei\ with \ton Christon\, the accusative of general reference. This is Paul's major premise in his argument from the Scriptures about the Messiah, the necessity of his sufferings according to the Scriptures, the very argument made by the Risen Jesus to the two on the way to Emmaus (Luke:24:25-27|). The fifty-third chapter of Isaiah was a passage in point that the rabbis had overlooked. Peter made the same point in strkjv@Acts:3:18| and Paul again in strkjv@Acts:26:23|. The minor premise is the resurrection of Jesus from the dead. {To rise again from the dead} (\anastˆnai ek nekr“n\). This second aorist active infinitive \anastˆnai\ is also the subject of \edei\. The actual resurrection of Jesus was also a necessity as Paul says he preached to them (1Thessalonians:4:14|) and argued always from Scripture (1Corinthians:15:3-4|) and from his own experience (Acts:9:22; strkjv@22:7; strkjv@26:8,14; strkjv@1Corinthians:15:8|). {This Jesus is the Christ} (\houtos estin ho Christos, ho Iˆsous\). More precisely, "This is the Messiah, viz., Jesus whom I am proclaiming unto you." This is the conclusion of Paul's line of argument and it is logical and overwhelming. It is his method everywhere as in Damascus, in Antioch in Pisidia, here, in Corinth. He spoke as an eye-witness.

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:25:19 @{But had} (\de eichon\). Descriptive imperfect active of \ech“\ and \de\ of contrast (but). {Concerning their own religion} (\peri tˆs idias deisidaimonias\). See on ¯17:22| for discussion of this word. Festus would hardly mean "superstition," whatever he really thought, because Agrippa was a Jew. {And of one Jesus} (\kai peri tinos Iˆsou\). This is the climax of supercilious scorn toward both Paul and "one Jesus." {Who was dead} (\tethnˆkotos\). Perfect active participle of \thnˆsk“\ agreeing with \Iˆsou\ (genitive). As being dead. {Whom Paul affirmed to be alive} (\hon ephasken ho Paulos zˆin\). Imperfect active of \phask“\, old form of \phˆmi\ to say, in the N.T. only here and strkjv@Acts:24:9; strkjv@Romans:1:22|. Infinitive \zˆin\ in indirect discourse with \hon\ (whom) the accusative of general reference. With all his top-loftical airs Festus has here correctly stated the central point of Paul's preaching about Jesus as no longer dead, but living.

rwp@Acts:26:8 @{Incredible with you} (\apiston par' humin\). This old word \apiston\ (\a\ privative and \pistos\) means either unfaithful (Luke:12:46|), unbelieving (John:20:27|), or unbelievable as here). Paul turns suddenly from Agrippa to the audience (\par' humin\, plural), most of whom were probably Gentiles and scouted the doctrine of the resurrection as at Athens (17:32|). {If God doth raise the dead} (\ei ho theos nekrous egeirei\). Condition of the first class assuming that God does raise dead people. Only God can do it. This rhetorical question needs no answer, though the narrative resumed in verse 9| does it in a way.

rwp@Acts:26:23 @{How that the Christ must suffer} (\ei pathˆtos ho Christos\). Literally, "if the Messiah is subject to suffering." \Ei\ can here mean "whether" as in strkjv@Hebrews:7:15|. This use of a verbal in \-tos\ for capability or possibility occurs in the N.T. alone in \pathˆtos\ (Robertson, _Grammar_, p. 157). This word occurs in Plutarch in this sense. It is like the Latin _patibilis_ and is from _pasch“_. Here alone in N.T. Paul is speaking from the Jewish point of view. Most rabbis had not rightly understood strkjv@Isaiah:53|. When the Baptist called Jesus "the Lamb of God" (John:1:29|) it was a startling idea. It is not then "must suffer" here, but "can suffer." The Cross of Christ was a stumbling-block to the rabbis. {How that he first by the resurrection of the dead} (\ei pr“tos ex anastase“s nekr“n\). Same construction with \ei\ (whether). This point Paul had often discussed with the Jews: "whether he (the Messiah) by a resurrection of dead people." Others had been raised from the dead, but Christ is the first (\pr“tos\) who arose from the dead and no longer dies (Romans:6:19|) and proclaims light (\ph“s mellei kataggellein\). Paul is still speaking from the Jewish standpoint: "is about to (going to) proclaim light." See verse 18| for "light" and strkjv@Luke:2:32|. {Both to the people and to the Gentiles} (\t“i te la“i kai tois ethnesin\). See verse 17|. It was at the word Gentiles (\ethnˆ\) that the mob lost control of themselves in the speech from the stairs (22:21f.|). Songs:it is here, only not because of that word, but because of the word "resurrection" (\anastasis\).

rwp@Acts:26:24 @{As he thus made his defence} (\tauta autou apologoumenou\). Genitive absolute again with present middle participle. Paul was still speaking when Festus interrupted him in great excitement. {With a loud voice} (\megalˆi tˆi ph“nˆi\). Associative instrumental case showing manner (Robertson, _Grammar_, p. 530) and the predicate use of the adjective, "with the voice loud" (elevated). {Thou art mad} (\mainˆi\). Old verb for raving. See also strkjv@John:10:20; strkjv@Acts:12:15; strkjv@1Corinthians:14:23|. The enthusiasm of Paul was too much for Festus and then he had spoken of visions and resurrection from the dead (verse 8|). "Thou art going mad" (linear present), Festus means. {Thy much learning doth turn thee to madness} (\ta polla se grammata eis manian peritrepei\). "Is turning thee round." Old verb \peritrep“\, but only here in N.T. Festus thought that Paul's "much learning" (="many letters," cf. strkjv@John:7:15| of Jesus) of the Hebrew Scriptures to which he had referred was turning his head to madness (wheels in his head) and he was going mad right before them all. The old word \mania\ (our mania, frenzy, cf. maniac) occurs here only in N.T. Note unusual position of \se\ between \polla\ and \grammata\ (Robertson, _Grammar_, pp. 418, 420)

rwp@Acts:26:27 @{I know that thou believest} (\oida hoti pisteueis\). Paul had "cornered" Agrippa by this direct challenge. As the Jew in charge of the temple he was bound to confess his faith in the prophets. But Paul had interpreted the prophets about the Messiah in a way that fell in with his claim that Jesus was the Messiah risen from the dead. To say, "Yes" would place himself in Paul's hands. To say "No" would mean that he did not believe the prophets. Agrippa had listened with the keenest interest, but he slipped out of the coils with adroitness and a touch of humour.

rwp@Acts:28:4 @{The beast} (\to thˆrion\). Diminutive of \thˆr\ and so little beast. See on ¯Mark:1:13|. Aristotle and the medical writers apply the word to venomous serpents, the viper in particular (Knowling), as Luke does here. Vincent calls attention to the curious history of our word "_treacle_" for molasses (Latin _theriaca_) from \thˆriakˆ\, an antidote made from the flesh of vipers. Coverdale translates strkjv@Jeremiah:8:22|: "There is no more treacle in Gilead." Jeremy Taylor: "We kill the viper and make treacle of him." {Hanging from his hand} (\kremamenon ek tˆs cheiros autou\). Vivid picture of the snake dangling from Paul's hand. Present middle participle of \kremamai\, late form for \kremannumi\, to hang up, to suspend (cf. strkjv@Galatians:3:13|). {No doubt} (\pant“s\). Literally, By all means, old adverb. Cf. strkjv@21:22; strkjv@Luke:4:23; strkjv@1Corinthians:9:22|. Only by Luke and Paul in the N.T. "They _knew_ that he was a prisoner being taken to Rome on some grave charge, and _inferred_ that the charge was murder" (Page). {Though he hath escaped} (\dias“thenta\). First aorist passive participle of \dias“z“\ (same verb used in strkjv@24:43,44; strkjv@28:1|), so-called concessive use of the participle (Robertson, _Grammar_, p. 1129). {Yet Justice} (\dikˆ\). An abstraction personified like the Latin _Justitia_ (Page). The natives speak of \Dikˆ\ as a goddess, but we know nothing of such actual worship in Malta, though the Greeks worshipped abstractions as in Athens. {Hath not suffered} (\ouk eiasen\). Did not suffer. They look on Paul as a doomed man as good as dead. These people thought that calamity was proof of guilt, poor philosophy and worse theology.

rwp@Acts:28:6 @{But they expected} (\hoi de prosedok“n\). Imperfect active, were expecting, continued to expect. {That he would have swollen} (\auton mellein pimprasthai\). More exactly, "Expecting him to be about (or that he was about) to swell up." \Pimprasthai\ is present middle infinitive from \pimprˆmi\, to blow, to burn, to inflame, to cause to swell. \Prˆth“\, to swell, seems connected and both use the aorist \eprˆsa\. Our word "inflammation" likewise means a burning and a swelling. This verb is a common medical term used as Luke has it. It occurs here only in N.T. {Or fallen down dead suddenly} (\ˆ katapiptein aphn“ nekron\). Rather, "or was about to fall down dead suddenly." The two common results of a bite by a viper or other poisonous snake, both medical terms used by Luke. {But when they were long in expectation} (\epi polu de aut“n prosdok“nt“n\). Genitive absolute. "But while they were expecting for much time." {Nothing amiss come to him} (\mˆden atopon eis auton ginomenon\). "Nothing out of place coming to him" (present middle participle). \Mˆden\ the usual negative of the participle and the accusative case the object of \the“rount“n\ (genitive absolute). {Changed their minds} (\metabalomenoi\). Aorist middle (direct) participle of \metaball“\, old verb to turn about or around, turning themselves about, changing their minds. Plato uses this very verb in middle voice for changing the mind. {That he was a god} (\auton einai theon\). Accusative and infinitive in indirect discourse. At Lystra Paul was first received as a god (Mercury) and then they stoned him to kill him (Acts:14:11,19|). Songs:fickle is popular favour.

rwp@Colossians:1:18 @{The head of the body} (\hˆ kephalˆ tou s“matos\). Jesus is first also in the spiritual realm as he is in nature (verses 18-20|). Paul is fond of the metaphor of the body (\s“ma\) for believers of which body Christ is the head (\kephalˆ\) as seen already in strkjv@1Corinthians:11:3; strkjv@12:12,27; strkjv@Romans:12:5|. See further strkjv@Colossians:1:24: strkjv@2:19; strkjv@Ephesians:1:22f.; strkjv@4:2,15; strkjv@5:30|. {The church} (\tˆs ekklˆsias\) Genitive case in explanatory apposition with \tou s“matos\. This is the general sense of \ekklˆsia\, not of a local body, assembly, or organization. Here the contrast is between the realm of nature (\ta panta\) in verses 15-17| and the realm of spirit or grace in verses 18-20|. A like general sense of \ekklˆsia\ occurs in strkjv@Ephesians:1:22f.; strkjv@5:24-32; strkjv@Hebrews:12:23|. In strkjv@Ephesians:2:11-22| Paul uses various figures for the kingdom of Christ (commonwealth \politeia\, verse 12|, one new man \eis hena kainon anthr“pon\, verse 15|, one body \en heni s“mati\, verse 16|, family of God \oikeioi tou theou\, verse 19|, building or temple \oikodomˆ\ and \naos\, verses 20-22|). {Who} (\hos\). Causal use of the relative, "in that he is." {The beginning} (\hˆ archˆ\). It is uncertain if the article (\hˆ\) is genuine. It is absolute without it. Christ has priority in time and in power. See strkjv@Revelation:3:14| for his relation as \archˆ\ to creation and strkjv@1Corinthians:15:20,23| for \aparchˆ\ used of Christ and the resurrection and strkjv@Acts:3:14| for \archˆgos\ used of him as the author of life and strkjv@Hebrews:2:10| of Jesus and salvation and strkjv@Hebrews:12-2| of Jesus as the pioneer of faith. {That in all things he might have the preeminence} (\hina genˆtai en pƒsin autos pr“teu“n\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, "that he himself in all things (material and spiritual) may come to (\genˆtai\, not \ˆi\, be) hold the first place" (\pr“teu“n\, present active participle of \pr“teu“\, old verb, to hold the first place, here only in the N.T.). Christ is first with Paul in time and in rank. See strkjv@Revelation:1:5| for this same use of \pr“totokos\ with \t“n nekr“n\ (the dead).

rwp@Colossians:2:12 @{Having been buried with him in baptism} (\suntaphentes aut“i en t“i baptismati\). Second aorist passive participle of \sunthapt“\, old word, in N.T. only here and strkjv@Romans:6:4|, followed by associative instrumental case (\aut“i\). Thayer's Lexicon says: "For all who in the rite of baptism are plunged under the water, thereby declare that they put faith in the expiatory death of Christ for the pardon of their past sins." Yes, and for all future sins also. This word gives Paul's vivid picture of baptism as a symbolic burial with Christ and resurrection also to newness of life in him as Paul shows by the addition "wherein ye were also raised with him" (\en h“i kai sunˆgerthˆte\). "In which baptism" (\baptismati\, he means). First aorist passive indicative of \sunegeir“\, late and rare verb (Plutarch for waking up together), in LXX, in N.T. only in strkjv@Colossians:2:12; strkjv@3:1; strkjv@Ephesians:2:6|. In the symbol of baptism the resurrection to new life in Christ is pictured with an allusion to Christ's own resurrection and to our final resurrection. Paul does not mean to say that the new life in Christ is caused or created by the act of baptism. That is grossly to misunderstand him. The Gnostics and the Judaizers were sacramentalists, but not so Paul the champion of spiritual Christianity. He has just given the spiritual interpretation to circumcision which itself followed Abraham's faith (Romans:4:10-12|). Cf. strkjv@Galatians:3:27|. Baptism gives a picture of the change already wrought in the heart "through faith" (\dia tˆs piste“s\). {In the working of God} (\tˆs energeias tou theou\). Objective genitive after \piste“s\. See strkjv@1:29| for \energeia\. God had power to raise Christ from the dead (\tou egeirantos\, first aorist active participle of \egeir“\, the fact here stated) and he has power (energy) to give us new life in Christ by faith.

rwp@Colossians:2:13 @{And you} (\kai humas\). Emphatic position, object of the verb \sunez“opoiˆsen\ (did he quicken) and repeated (second \humƒs\). You Gentiles as he explains. {Being dead through your trespasses} (\nekrous ontas tois parapt“masin\). Moral death, of course, as in strkjv@Romans:6:11; strkjv@Ephesians:2:1,5|. Correct text does not have \en\, but even so \parapt“masin\ (from \parapipt“\, to fall beside or to lapse, strkjv@Hebrews:6:6|), a lapse or misstep as in strkjv@Matthew:6:14; strkjv@Romans:5:15-18; strkjv@Galatians:6:1|, can be still in the locative, though the instrumental makes good sense also. {And the uncircumcision of your flesh} (\kai tˆi akroboustiƒi tˆs sarkos hum“n\). "Dead in your trespasses and your alienation from God, of which the uncircumcision of your flesh was a symbol" (Abbott). Clearly so, "the uncircumcision" used merely in a metaphorical sense. {Did he quicken together with him} (\sunez“opoiˆsen sun aut“i\). First aorist active indicative of the double compound verb \sunz“opoie“\, to make alive (\z“os, poie“\) with (\sun\, repeated also with \aut“i\, associative instrumental), found only here and in strkjv@Ephesians:2:5|, apparently coined by Paul for this passage. Probably \theos\ (God) is the subject because expressly so stated in strkjv@Ephesians:2:4f.| and because demanded by \sun aut“i\ here referring to Christ. This can be true even if Christ be the subject of \ˆrken\ in verse 14|. {Having forgiven us} (\charisamenos hˆmin\). First aorist middle participle of \charizomai\, common verb from \charis\ (favour, grace). Dative of the person common as in strkjv@3:13|. The act of forgiving is simultaneous with the quickening, though logically antecedent.

rwp@Colossians:3:5 @{Mortify} (\nekr“sate\). First aorist active imperative of \nekro“\, late verb, to put to death, to treat as dead. Latin Vulgate _mortifico_, but "mortify" is coming with us to mean putrify. Paul boldly applies the metaphor of death (2:20; strkjv@3:3|) pictured in baptism (2:12|) to the actual life of the Christian. He is not to go to the other Gnostic extreme of license on the plea that the soul is not affected by the deeds of the body. Paul's idea is that the body is the temple of the Holy Spirit (1Corinthians:6:19|). He mentions some of these "members upon the earth" like fornication (\porneian\), uncleanness (\akatharsian\), passion (\pathos\), evil desire (\epithumian kakˆn\), covetousness (\pleonexian\) "the which is idolatry" (\hˆtis estin eid“lolatria\). See the longer list of the works of the flesh in Gal strkjv@5:19-21|, though covetousness is not there named, but it is in strkjv@Ephesians:4:19; strkjv@5:5|.

rwp@Ephesians:2:1 @{And you did he quicken} (\kai humƒs\). The verb for {did he quicken} does not occur till verse 5| and then with \hˆmƒs\ (us) instead of \humƒs\ (you). There is a like ellipsis or anacoluthon in strkjv@Colossians:1:21,22|, only there is no change from \humƒs\ to \hˆmƒs\. {When ye were dead} (\ontas nekrous\). Present active participle referring to their former state. Spiritually dead. {Trespasses and sins} (\parapt“masin kai hamartiais\). Both words (locative case) though only one in verse 5|.

rwp@Ephesians:2:5 @{Even when we were dead} (\kai ontas hˆmƒs nekrous\). Repeats the beginning of verse 1|, but he changes \humƒs\ (you Gentiles) to \hˆmƒs\ (us Jews). {Quickened us together with Christ} (\sunez“opoiˆsen t“i Christ“i\). First aorist active indicative of the double compound verb \sunz“opoie“\ as in strkjv@Colossians:2:13| which see. Associative instrumental case in \Christ“i\. Literal resurrection in the case of Jesus, spiritual in our case as pictured in baptism. {By grace have ye been saved} (\chariti este ses“smenoi\). Instrumental case of \chariti\ and perfect passive periphrastic indicative of \s“z“\. Parenthetical clause interjected in the sentence. All of grace because we were dead.

rwp@Info_Epistles-Paul @ SOME BOOKS ON THE PAULINE EPISTLES Bate, _As a Whole Guide to the Epistles of St. Paul_ (1927). Bonnet-Schroeder, _Epitres de Paul_ (4 ed. 1912). Champlain, _The Epistles of Paul_ (1906). Clemen, _Einheitlichkeit d. paul. Briefe_ (1894). Conybeare and Howson, _Life and Epistles of St. Paul_. Drummond, _The Epistles of Paul the Apostle_ (1899). Hayes, _Paul and His Epistles_ (1915). Heinrici, _Die Forschungen uber die paul. Briefe_ (1886). Lake, _The Earlier Epistles of St. Paul_ (1915). Lewin, _Life and Epistles of St. Paul_. (1875). Neil, _The Pauline Epistles_ (1906). Scott, _The Pauline Epistles_ (1909). Shaw, _The Pauline Epistles_ (1903). Vischer, _Die Paulusbriefe_ (1910). Voelter, _Die Composition der paul. Haupt Briefe_ (1890). Voelter, _Paulus und seine Briefe_ (1905). Way, _The Letters of Paul to Seven Churches and Three Friends_ (1906) Weinel, _Die Echtheit der paul. Hauptbriefe_ (1920). Weiss, B., _Present Status of the Inquiry Concerning the Genuineness of the Pauline Epistles_ (1901). Weiss, B., _Die Paulinische Briefe_ (1902). Wood, _Life, Letters, and Religion of St. Paul_ (1925). strkjv@Galatians:1:1 @{Not from men, neither through men} (\ouk ap' anthr“p“n oude di' anthr“pou\). The bluntness of Paul's denial is due to the charge made by the Judaizers that Paul was not a genuine apostle because not one of the twelve. This charge had been made in Corinth and called forth the keenest irony of Paul (2Corinthians:10-12|). In strkjv@Galatians:1; 2| Paul proves his independence of the twelve and his equality with them as recognized by them. Paul denies that his apostleship had a human source (\ouk ap' anthr“p“n\) and that it had come to him through (\di' anthr“pou\) a human channel (Burton). {But through Jesus Christ and God the Father} (\alla dia Iˆsou Christou kai theou patros\). The call to be an apostle came to Paul through Jesus Christ as he claimed in strkjv@1Corinthians:9:1| and as told in strkjv@Acts:9:4-6; strkjv@22:7ff.; strkjv@26:16ff|. He is apostle also by the will of God. {Who raised him from the dead} (\tou egeirantos auton ek nekr“n\). And therefore Paul was qualified to be an apostle since he had seen the Risen Christ (1Corinthians:9:1; strkjv@15:8f.|). This verb \egeir“\ is often used in N.T. for raising from the sleep of death, to wake up the dead.

rwp@Galatians:2:2 @{By revelation} (\kata apokalupsin\). In strkjv@Acts:15:2| the church sent them. But surely there is no inconsistency here. {I laid before them} (\anethemˆn autois\). Second aorist middle indicative of old word \anatithˆmi\, to put up, to place before, with the dative case. But who were the "them" (\autois\)? Evidently not the private conference for he distinguishes this address from that, "but privately" (\kat' idian\). Just place strkjv@Acts:15:4f.| beside the first clause and it is clear: "I laid before them the gospel which I preach among the Gentiles," precisely as Luke has recorded. Then came the private conference after the uproar caused by the Judaizers (Acts:15:5|). {Before them who were of repute} (\tois dokousin\). He names three of them (Cephas, James, and John). James the Lord's brother, for the other James is now dead (Acts:12:1f.|). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. Songs:far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord's brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Acts:11:1-18|). James was considered a very loyal Jew. {Lest by any means I should be running or had run in vain} (\mˆ p“s eis kenon trech“ ˆ edramon\). Negative purpose with the present subjunctive (\trech“\) and then by a sudden change the aorist indicative (\edramon\), as a sort of afterthought or retrospect (Moulton, _Prolegomena_, p. 201; Robertson, _Grammar_, p. 988). There are plenty of classical parallels. See also strkjv@1Thessalonians:3:5| for both together again.

rwp@Galatians:3:13 @{Redeemed us} (\hˆmas exˆgorasen\). First aorist active of the compound verb \exagoraz“\ (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb \agoraz“\ (1Corinthians:6:20; strkjv@7:23|) is used in an inscription for the purchase of slaves in a will (Deissmann, _Light from the Ancient East_, p. 324). See also strkjv@Galatians:4:5; strkjv@Colossians:4:5; strkjv@Ephesians:5:16|. Christ purchased us {from the curse of the law} (\ek tˆs kataras tou nomou\). "Out from (\ek\ repeated) under (\hupo\ in verse 10|) the curse of the law." {Having become a curse for us} (\genomenos huper hˆm“n katara\). Here the graphic picture is completed. We were under (\hupo\) a curse, Christ became a curse {over} (\huper\) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out (\ek\) and we are free from the curse which he took on himself. This use of \huper\ for substitution is common in the papyri and in ancient Greek as in the N.T. (John:11:50; strkjv@2Corinthians:5:14f.|). {That hangeth on a tree} (\ho kremamenos epi xulou\). Quotation from strkjv@Deuteronomy:21:23| with the omission of \hupo theou\ (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua:10:26|). \Xulon\ means wood, not usually tree, though so in strkjv@Luke:23:31| and in later Greek. It was used of gallows, crosses, etc. See strkjv@Acts:5:30; strkjv@10:39; strkjv@1Peter:2:24|. On the present middle participle from the old verb \kremannumi\, to hang, see on ¯Matthew:18:6; strkjv@Acts:5:30|.

rwp@Galatians:5:19 @{Manifest} (\phanera\). Opposed to "hidden" (\krupta\). Ancient writers were fond of lists of vices and virtues. Cf. Stalker's sermons on _The Seven Cardinal Virtues_ and _The Seven Deadly Sins_. There are more than seven in this deadly list in verses 19-21|. He makes the two lists in explanation of the conflict in verse 17| to emphasize the command in verses 13f|. There are four groups in Paul's list of manifest vices: (I) Sensual sins like fornication (\porneia\, prostitution, harlotry), uncleanness (\akatharsia\, moral impurity), lasciviousness (\aselgeia\, wantonness), sexual vice of all kinds prevailed in heathenism. (2) Idolatry (\eid“latreia\, worship of idols) and witchcraft (\pharmakeia\ from \pharmakon\, a drug, the ministering of drugs), but the sorcerers monopolized the word for a while in their magical arts and used it in connection with idolatry. In N.T. only here and strkjv@Revelation:18:23|. See strkjv@Acts:19:19| \perierga\, curious arts. (3) Personal relations expressed by eight words, all old words, sins of the spirit, like enmities (\exthrai\, personal animosities), strife (\eris\, rivalry, discord), jealousies (\zˆlos\ or \zˆloi\, MSS. vary, our very word), wraths (\thumoi\, stirring emotions, then explosions), factions (\eritheiai\, from \erithos\, day labourer for hire, worker in wool, party spirit), divisions (\dichostasiai\, splits in two, \dicha\ and \stasis\), heresies (\haireseis\, the very word, but really choosings from \haireomai\, preferences), envyings (\phthonoi\, feelings of ill-will). Surely a lively list. (4) {Drunkenness} (\methai\, old word and plural, drunken excesses, in N.T. only here and strkjv@Luke:21:34; strkjv@Romans:13:13|), revellings (\k“moi\, old word also for drinking parties like those in honour of Bacchus, in N.T. only here and strkjv@Romans:13:13; strkjv@1Peter:4:3|). {And such like} (\kai ta homoia toutois\). And the things like these (associative instrumental \toutois\ after \homoia\, like). It is not meant to be exhaustive, but it is representative.

rwp@Galatians:6:14 @{Far be it from me} (\emoi mˆ genoito\). Second aorist middle optative of \ginomai\ in a negative (\mˆ\) wish about the future with dative case: "May it not happen to me." See strkjv@2:17|. The infinitive \kauchƒsthai\ (to glory) is the subject of \genoito\ as is common in the LXX, though not elsewhere in the N.T. {Hath been crucified unto me} (\emoi estaur“tai\). Perfect passive indicative of \stauro“\, stands crucified, with the ethical dative again (\emoi\). This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. strkjv@2:19f.; strkjv@3:13; strkjv@4:4f.; strkjv@1Corinthians:1:23f.; strkjv@Romans:1:16; strkjv@3:21ff.; strkjv@4:25; strkjv@5:18|. {World} (\kosmos\) has no article, but is definite as in strkjv@2Corinthians:5:19|. Paul's old world of Jewish descent and environment is dead to him (Phillipians:3:3f.|).

rwp@Hebrews:3:17 @{With them that sinned} (\tois hamartˆsasin\). Dative masculine plural after \pros“chthisen\ (cf. verse 10|) of the articular first aorist active participle of \hamartan“\ (\hamartˆsas\, not \hamart“n\). {Carcases} (\k“la\). Old word for members of the body like the feet, in LXX a dead body (Numbers:14:29|), here only in N.T.

rwp@Hebrews:6:1 @{Wherefore} (\dio\). Because of the argument already made about the difficulty of the subject and the dulness of the readers. {Let us cease to speak} (\aphentes ton logon\). Second aorist active participle of \aphiˆmi\, to leave off or behind. {Of the first principles of Christ} (\tˆs archˆs tou Christou\). Objective genitive \Christou\ (about Christ). "Leaving behind the discussion of the beginning about Christ," another way of saying again \ta stoicheia tˆs archˆs t“n logi“n tou theou\ of strkjv@5:12|. {And press on} (\kai pher“metha\). Volitive present subjunctive passive, "Let us be borne on" (both the writer and the readers). The Pythagorean Schools use \pher“metha\ in precisely this sense of being borne on to a higher stage of instruction. Bleek quotes several instances of Greek writers using together as here of \aphentes pher“metha\ (Eurip., _Androm_. 393, for instance). {Unto perfection} (\epi tˆn teleiotˆta\). Old word from \teleios\ mature, adults as in strkjv@5:14|. Only twice in N.T. (here and strkjv@Colossians:3:14|). Let us go on to the stage of adults, not babes, able to masticate solid spiritual food. The writer will assume that the readers are adults in his discussion of the topic. {Not laying again the foundation} (\mˆ palin themelion kataballomenoi\). The regular idiom for laying down the foundation of a building (\themelion\, strkjv@Luke:6:48f.|). The metaphor is common (1Corinthians:3:11|) and the foundation is important, but one cannot be laying the foundation always if he is to build the house. There are six items mentioned here as part of the "foundation," though the accusative \didachˆn\ in apposition with \themelion\ may mean that there are only four included in the \themelion\. Two are qualitative genitives after \themelion\ (\metanoias\ and \piste“s\). What is meant by "dead works" (\apo nekr“n erg“n\) is not clear (9:14|), though the reference may be to touching a corpse (Numbers:19:1f.; strkjv@31:19|). There are frequent allusions to the deadening power of sin (James:2:17,26; strkjv@John:7:25; Rom strkjv@6:1,11; strkjv@7:8; strkjv@Colossians:2:13; strkjv@Ephesians:2:1,5|). The use of repentance and faith together occurs also elsewhere (Mark:1:15; strkjv@Acts:20:21; strkjv@1Thessalonians:1:9|).

rwp@Hebrews:6:2 @The other four items are qualitative genitives with \didachˆn\ (\baptism“n, epithese“s cheir“n, anastase“s nekr“n, krimatos ai“niou\). The plural \baptism“n\ "by itself does not mean specifically Christian baptism either in this epistle (9:10|) or elsewhere (Mark:7:4|), but ablutions or immersions such as the mystery religions and the Jewish cultus required for initiates, proselytes, and worshippers in general" (Moffatt). The disciples of the Baptist had disputes with the Jews over purification (John:3:25|). See also strkjv@Acts:19:2|. "The laying on of hands" seems to us out of place in a list of elementary principles, but it was common as a sign of blessing (Matthew:19:13|), of healing (Mark:7:32|), in the choice of the Seven (Acts:6:6|), in the bestowal of the Holy Spirit (Acts:8:17f.; strkjv@19:6|), in separation for a special task (Acts:13:3|), in ordination (1Timothy:4:14; strkjv@5:22; strkjv@2Timothy:1:6|). Prayer accompanied this laying on of the hands as a symbol. The resurrection of the dead (both just and unjust, strkjv@John:5:29; strkjv@Acts:24:15|) is easily seen to be basal (cf. strkjv@1Corinthians:15|) as well as eternal judgment (timeless and endless).

rwp@Hebrews:9:14 @{How much more} (\pos“i mallon\). Instrumental case, "by how much more," by the measure of the superiority of Christ's blood to that of goats and bulls and the ashes of a heifer. {Through the eternal Spirit} (\dia pneumatos ai“niou\). Not the Holy Spirit, but Christ's own spirit which is eternal as he is. There is thus a moral quality in the blood of Christ not in that of other sacrifices. {Offered himself} (\heauton prosˆnegken\). Second aorist active indicative of \prospher“\ (used so often as in strkjv@5:1,3; strkjv@8:3|). The voluntary character of Christ's death is again emphasized. {Without blemish} (\am“mon\). Old compound adjective (Colossians:1:22; strkjv@1Peter:1:19|) as the sacrifice had to be (Exodus:29:1; strkjv@Leviticus:1:3,10|). {Shall cleanse from conscience} (\kathariei tˆn suneidˆsin hum“n\). Future active indicative of \kathariz“\. Some MSS. have \hˆm“n\ (our). The old Greek used \kathair“\, not \kathariz“\ (in inscriptions for ceremonial cleansing, Deissmann, _Bible Studies_, pp. 216f.), for cleansing. {From dead works} (\apo nekr“n erg“n\). As in strkjv@6:1|. "A pause might be made before \erg“n\, from dead--(not bodies but) works."

rwp@Hebrews:9:16 @{A testament} (\diathˆkˆ\). The same word occurs for covenant (verse 15|) and will (verse 16|). This double sense of the word is played upon also by Paul in strkjv@Galatians:3:15f|. We say today "The New Testament" (_Novum Testamentum_) rather than " The New Covenant." Both terms are pertinent. {That made it} (\tou diathemenou\). Genitive of the articular second aorist middle participle of \diatithˆmi\ from which \diathˆkˆ\ comes. The notion of will here falls in with \klˆronomia\ (inheritance, strkjv@1Peter:1:4|) as well as with \thanatos\ (death). {Of force} (\bebaia\). Stable, firm as in strkjv@3:6,14|. {Where there hath been death} (\epi nekrois\). "In the case of dead people." A will is only operative then. {For doth it ever avail while he that made it liveth?} (\epei mˆ pote ischuei hote zˆi ho diathemenos;\). This is a possible punctuation with \mˆ pote\ in a question (John:7:26|). Without the question mark, it is a positive statement of fact. Aleph and D read \tote\ (then) instead of \pote\. The use of \mˆ\ in a causal sentence is allowable (John:3:18|, \hoti mˆ\).

rwp@Hebrews:10:31 @{A fearful thing} (\phoberon\). Old adjective (from \phobe“\, to frighten). In N.T. only in Heb. (10:27,31; strkjv@12:21|). The sense is not to be explained away. The wrath of God faces wrongdoers. {To fall} (\to empesein\). "The falling" (articular infinitive second aorist active of \empipt“\, to fall in, followed here by \eis\). We are not dealing with a dead or an absentee God, but one who is alive and alert (3:12|).

rwp@Hebrews:11:4 @{A more excellent sacrifice} (\pleiona thusian\). Literally, "more sacrifice" (comparative of \polus\, much). For this rather free use of \plei“n\ with the point implied rather than stated see strkjv@Matthew:6:25; strkjv@Luke:10:31; strkjv@12:23; strkjv@Hebrews:3:3|. {Than Cain} (\para Kain\). For this use of \para\ after comparative see strkjv@1:4,9|. For the incident see strkjv@Genesis:4:4|. {Through which} (\di' hˆs\). The sacrifice (\thusia\). {He had Witness borne to him} (\emarturˆthˆ\). First aorist passive indicative of \marture“\ as in verse 2|, "he was witnessed to." {That he was righteous} (\einai dikaios\). Infinitive in indirect discourse after \emarturˆthˆ\, personal construction of \dikaios\ (predicate nominative after \einai\) agreeing with the subject of \emarturˆthˆ\ (cf. strkjv@Romans:1:22|, \einai sophoi\). {God bearing witness} (\marturountos tou theou\). Genitive absolute with present active participle of \marture“\. {Through it} (\di' autˆs\). Through his faith (as shown by his sacrifice). Precisely why Abel's sacrifice was better than that of Cain apart from his faith is not shown. {Being dead} (\apothan“n\). Second aorist active participle of \apothnˆsk“\, "having died." {Yet speaketh} (\eti lalei\). Cf. strkjv@Genesis:4:10; strkjv@Hebrews:12:24|. Speaks still through his faith.

rwp@Hebrews:11:12 @{And that as good as dead} (\kai tauta nenekr“menou\). Accusative of general reference (\tauta\), sometimes singular as in strkjv@1Corinthians:6:8|. The perfect passive participle from \nekro“\, late verb to make dead, to treat as dead (Romans:4:19|), here by hyperbole. {By the sea shore} (\para to cheilos tˆs thalassˆs\). "Along the lip of the sea" (from strkjv@Genesis:22:17|), \cheilos\ here alone in this sense in the N.T. {Innumerable} (\anarithmˆtos\). Old compound verbal adjective (alpha privative and \arithme“\, to number), here alone in N.T.

rwp@Hebrews:11:19 @{Accounting} (\logisamenos\). First aorist middle participle of \logizomai\. Abraham had God's clear command that contravened God's previous promise. This was his solution of his difficult situation. {God is able} (\dunatai ho theos\). God had given him Isaac in his old age. God can raise him from the dead. It was Abraham's duty to obey God. {In a parable} (\en parabolˆi\). See already strkjv@9:9| for \parabolˆ\. Because of (\hothen\, whence) Abraham's superb faith Isaac was spared and so he received him back (\ekomisato\) as almost from the dead. This is the test that Abraham stood of which James speaks (James:2:23|).

rwp@James:3:8 @{No one} (\oudeis\). Especially his own tongue and by himself, but one has the help of the Holy Spirit. {A restless evil} (\akatastaton kakon\). Correct reading, not \akatascheton\, for which see strkjv@1:8|. The tongue is evil when set on fire by hell, not evil necessarily. {Full of deadly poison} (\mestˆ iou thanatˆphorou\). Feminine adjective agreeing with \gl“ssa\, not with \kakon\ (neuter). \Iou\ (poison here, as in strkjv@Romans:3:13|, but rust in strkjv@5:3|, only N.T. examples), old word. Genitive case after \mestˆ\ (full of). \Thanatˆphorou\, old compound adjective (from \thanatos\, death, \pher“\, to bear or bring), death-bringing. Here only in N.T. Like the restless death-bringing tongue of the asp before it strikes.

rwp@John:2:1 @{The third day} (\tˆi hˆmerƒi tˆi tritˆi\). "On the day the third" (locative case), from the start to Galilee when Philip was found (1:43|), seven days since strkjv@1:19|. {There was a marriage} (\gamos egeneto\). "A wedding (or marriage festival) took place." See on ¯Matthew:22:8|. {In Cana of Galilee} (\en Kana tˆs Galilaias\). This town, the home of Nathanael (21:2|), is only mentioned again in strkjv@4:46| as the home of the nobleman. There was a Cana in Coele-Syria. It is usually located at _Kefr Kenna_ (3 1/2 miles from Nazareth), though _Ain Kana_ and _Khirbet Kana_ are also possible. Bernard thinks that it was probably on Wednesday afternoon the fourth day of the week (usual day for marriage of virgins), when the party of Jesus arrived. {And the mother of Jesus was there} (\kai ˆn hˆ mˆtˆr tou Iˆsou ekei\). When they arrived. John does not mention her name, probably because already well known in the Synoptics. Probably Joseph was already dead. Mary may have been kin to the family where the wedding took place, an intimate friend clearly.

rwp@John:2:22 @{When therefore he was raised from the dead} (\Hote oun ˆgerthˆ ek nekr“n\). First aorist passive indicative of \egeir“\, to raise up. And not at first then, but only slowly after the disciples themselves were convinced. Then "they believed the Scripture" (\episteusan tˆi graphˆi\). They "believed" again. Dative case \graphˆi\. Probably strkjv@Psalms:16:10| is meant (Acts:2:31; strkjv@13:35|). {And the word which Jesus had said} (\kai t“i log“i hon eipen\). Dative case \log“i\ also, but \hon\ (relative) is not attracted to the dative. Clearly then John interprets Jesus to have a parabolic reference to his death and resurrection by his language in strkjv@2:19|. There are those who bluntly say that John was mistaken. I prefer to say that these scholars are mistaken. Even Bernard considers it "hardly possible" that John interprets Jesus rightly in strkjv@1:21|. "Had he meant that, He would have spoken with less ambiguity." But how do we know that Jesus wished to be understood clearly at this time? Certainly no one understood Christ when he spoke the words. The language of Jesus is recalled and perverted at his trial as "I will destroy" (Mark:14:58|), "I can destroy" (Matthew:26:61|), neither of which he said.

rwp@John:8:52 @{Now we know} (\nun egn“kamen\). Perfect active indicative of \gin“sk“\, state of completion, "Now since such talk we have come to certain knowledge that thou hast a demon" (verse 48|). {Is dead} (\apethanen\). Second aorist active indicative of \apothnˆsk“\. "Abraham died." {And thou sayest} (\kai su legeis\). Adversative use of \kai\, "and yet." Emphatic position of \su\ (thou). Same condition quoted as in verse 51|. {He shall never taste of death} (\ou me geusˆtai thanatou eis ton aiona\). Same emphatic negative with subjunctive as in verse 51|, but \geusˆtai\ (first aorist middle subjunctive of \geu“\ with genitive case \thanatou\ (death). Another Hebraism for dying like \the“rˆsˆi\ (see) in verse 51|. Used in strkjv@Hebrews:2:9| of the death of Jesus and in Synoptics (Matthew:16:28; strkjv@Mark:9:1; strkjv@Luke:9:27|). It occurs in the Talmud, but not in the O.T. The Pharisees thus did not misquote Jesus, though they misunderstood him.

rwp@John:11:39 @{Take ye away the stone} (\arate ton lithon\). First aorist active imperative of \air“\. They could do this much without the exercise of Christ's divine power. It was a startling command to them. {By this time he stinketh} (\ˆdˆ ozei\). Present active indicative of old verb, here only in N.T. (cf. strkjv@Exodus:8:14|). It means to give out an odour, either good or bad. {For he hath been dead four days} (\tetartaios gar estin\). The Greek simply says, "For he is a fourth-day man." It is an old ordinal numeral from \tetartos\ (fourth). Herodotus (ii. 89) has \tetartaios genesthai\ of one four days dead as here. The word is only here in the N.T. The same idiom occurs in strkjv@Acts:28:13| with \deuteraioi\ (second-day men). Lightfoot (_Hor. Hebr._) quotes a Jewish tradition (_Beresh. Rabba_) to the effect that the soul hovers around the tomb for three days hoping to return to the body, but on the fourth day leaves it. But there is no suggestion here that Martha held that notion. Her protest is a natural one in spite of her strong faith in verses 22-27|.

rwp@John:11:41 @{Songs:they took away the stone} (\ˆran oun ton lithon\). First aorist active indicative of \air“\, but without the explanatory gloss of the Textus Receptus "from the place where the dead was laid" (not genuine). {I thank thee that thou heardest me} (\eucharist“ soi hoti ˆkousas mou\). See strkjv@6:11| for \euchariste“\. Clearly Jesus had prayed to the Father concerning the raising of Lazarus. He has the answer before he acts. "No pomp of incantation, no wrestling in prayer even; but simple words of thanksgiving, as if already Lazarus was restored" (Dods). Jesus well knew the issues involved on this occasion. If he failed, his own claims to be the Son of God (the Messiah), would be hopelessly discredited with all. If he succeeded, the rulers would be so embittered as to compass his own death.

rwp@John:11:44 @{He that was dead came forth} (\exˆlthen ho tethnˆk“s\). Literally, "Came out the dead man," (effective aorist active indicative and perfect active articular participle of \thnˆsk“\). Just as he was and at once. {Bound hand and foot} (\dedemenos tous podas kai tas cheiras\). Perfect passive participle of \de“\ with the accusative loosely retained according to the common Greek idiom (Robertson, _Grammar_, p. 486), but literally "as to the feet and hands" (opposite order from the English). Probably the legs were bound separately. {With grave-clothes} (\keiriais\). Or "with bands." Instrumental case of this late and rare word (in Plutarch, medical papyrus in the form \kˆria\, and strkjv@Proverbs:7:16|). Only here in N.T. {His face} (\hˆ opsis autou\). Old word, but \pros“pon\ is usual in N.T. See strkjv@Revelation:1:16| for another instance. {Was bound about} (\periededeto\). Past perfect passive of \peride“\, old verb to bind around, only here in N.T. {With a napkin} (\soudari“i\). Instrumental case of \soudarion\ (Latin word _sudarium_ from _sudor_, sweat). In N.T. here, strkjv@20:7; strkjv@Luke:19:20; strkjv@Acts:19:12|. Our handkerchief. {Loose him} (\lusate auton\). First aorist active imperative of \lu“\. From the various bands. {Let him go} (\aphete auton hupagein\). Second aorist active imperative of \aphiˆmi\ and present active infinitive.

rwp@John:11:48 @{If we let him thus alone} (\ean aph“men auton hout“s\). Condition of third class with \ean\ and second aorist active subjunctive of \apiˆmi\. "Suppose we leave him thus alone." Suppose also that he keeps on raising the dead right here next door to Jerusalem! {All will believe on him} (\pantes pisteusousin eis auton\). Future active of \pisteu“\. The inevitable conclusion, "all" (\pantes\), not just "some" (\tines\). as now. {And the Romans will come} (\kai eleusontai hoi R“maioi\). Another inevitable result with the future middle of \erchomai\. Only if the people take Jesus as their political Messiah (6:15|) as they had once started to do. This is a curious muddle for the rulers knew that Jesus did not claim to be a political Messiah and would not be a rival to Caesar. And yet they use this fear (their own belief about the Messiah) to stir themselves to frenzy as they will use it with Pilate later. {And take away both our place and our nation} (\kai arousin hˆm“n kai ton topon kai to ethnos\). Future active of \air“\, another certain result of their inaction. Note the order here when "place" (job) is put before nation (patriotism), for all the world like modern politicians who make the fate of the country turn on their getting the jobs which they are seeking. In the course of time the Romans will come, not because of the leniency of the Sanhedrin toward Jesus, but because of the uprising against Rome led by the Zealots and they will destroy both temple and city and the Sanhedrin will lose their jobs and the nation will be scattered. Future historians will say that this fate came as punishment on the Jews for their conduct toward Jesus.

rwp@John:12:1 @{Jesus therefore} (\Iˆsous oun\). Here \oun\ is not causal, but simply copulative and transitional, "and so" (Bernard), as often in John (1:22|, etc.). {Six days before the passover} (\pro hex hˆmer“n tou pascha\). This idiom, transposition of \pro\, is like the Latin use of _ante_, but it occurs in the old Doric, in the inscriptions and the papyri. See strkjv@Amos:1:1| for it also (cf. Moulton, _Proleg_., pp. 100ff.; Robertson, _Grammar_, pp. 621f.). If the crucifixion was on Friday, as seems certain from both John and the Synoptics, then six days before would be the Jewish Sabbath preceding or more probably the Friday afternoon before, since Jesus would most likely arrive before the Sabbath. Probably we are to put together in one scene for the atmosphere strkjv@John:11:55-57; strkjv@John:12:1, 9-11|. {Came to Bethany, where Lazarus was, whom Jesus raised from the dead} (\ˆtlhen eis Bˆthanian, hopou ˆn Lazaros, hon ˆgeiren ek nekr“n Iˆsous\). Each phrase explains the preceding. There is no reason for thinking this a gloss as Bernard does. It was a place of danger now after that great miracle and the consequent rage of the Sanhedrin (12:9-11|). The crowd of eager spectators to see both Lazarus and Jesus would only intensify this rage.

rwp@John:12:4 @{Judas Iscariot} (\Ioudas ho Iskari“tˆs\). See \ho Iskari“tˆs\ in strkjv@14:22|. See strkjv@6:71; strkjv@13:1| for like description of Judas save that in strkjv@6:71| the father's name is given in the genitive, \Sim“nos\ and \Iskari“tou\ (agreeing with the father), but in strkjv@13:1| \Iskari“tˆs\ agrees with \Ioudas\, not with \Sim“nos\. Clearly then both father and son were called "Iscariot" or man of Kerioth in the tribe of Judah (Joshua:15:25|). Judas is the only one of the twelve not a Galilean. {One of his disciples} (\heis t“n mathˆt“n autou\). Likewise in strkjv@6:71|, only there \ek\ is used after \heis\ as some MSS. have here. This is the shameful fact that clung to the name of Judas. {Which should betray him} (\ho mell“n auton paradidonai\). John does not say in strkjv@6:71| (\emellen paradidonai auton\) or here that Judas "was predestined to betray Jesus" as Bernard suggests. He had his own responsibility for his guilt as Jesus said (Matthew:26:24|). \Mell“\ here simply points to the act as future, not as necessary. Note the contrast between Mary and Judas. "Mary in her devotion unconsciously provides for the honour of the dead. Judas in his selfishness unconsciously brings about the death itself" (Westcott).

rwp@John:20:24 @{Didymus} (\Didumos\). The same expression applied to Thomas in strkjv@11:16; strkjv@21:2|, but nowhere else in N.T. Old word for twin (double), "the pessimist of the apostolic band" (Bernard). The term twelve is still applied to the group, though Judas, the traitor, is dead.

rwp@Jude:1:12 @{Hidden rocks} (\spilades\). Old word for rocks in the sea (covered by the water), as in Homer, here only in N.T. strkjv@2Peter:2:13| has \spiloi\. {Love-feasts} (\agapais\). Undoubtedly the correct text here, though A C have \apatais\ as in strkjv@2Peter:2:14|. For disorder at the Lord's Supper (and love-feasts?) see strkjv@1Corinthians:11:17-34|. The Gnostics made it worse, so that the love-feasts were discontinued. {When they feast with you} (\suneu“choumenoi\). See strkjv@2Peter:2:13| for this very word and form. Masculine gender with \houtoi hoi\ rather than with the feminine \spilades\. Cf. strkjv@Revelation:11:4|. Construction according to sense. {Shepherds that feed themselves} (\heautous poimainontes\). "Shepherding themselves." Cf. strkjv@Revelation:7:17| for this use of \poimain“\. Clouds without water (\nephelai anudroi\). \Nephelˆ\ common word for cloud (Matthew:24:30|). strkjv@2Peter:2:17| has \pˆgai anudroi\ (springs without water) and then \homichlai\ (mists) and \elaunomenai\ (driven) rather than \peripheromenai\ here (borne around, whirled around, present passive participle of \peripher“\ to bear around), a powerful picture of disappointed hopes. {Autumn trees} (\dendra phthinop“rina\). Late adjective (Aristotle, Polybius, Strabo) from \phthin“\, to waste away, and \op“ra\, autumn, here only in N.T. For \akarpa\ (without fruit) see strkjv@2Peter:1:8|. {Twice dead} (\dis apothanonta\). Second aorist active participle of \apothnˆsk“\. Fruitless and having died. Having died and also "uprooted" (\ekriz“thenta\). First aorist passive participle of \ekrizo“\, late compound, to root out, to pluck up by the roots, as in strkjv@Matthew:13:29|.

rwp@Luke:2:25 @{Devout} (\eulabˆs\). Used only by Luke (Acts:2:5; strkjv@8:2; strkjv@22:12|) in the N.T. Common in ancient Greek from Plato on. It means taking hold well or carefully (\eu\ and \labein\) and so reverently, circumspectly. {Looking for the consolation of Israel} (\prosdechomenos paraklˆsin tou Israel\). Old Greek verb to admit to one's presence (Luke:15:2|) and then to expect as here and of Anna in verse 38|. {Paraklˆsin} here means the Messianic hope (Isaiah:11:10; strkjv@40:1|), calling to one's side for cheer. {Upon him} (\ep' auton\). This is the explanation of his lively Messianic hope. It was due to the Holy Spirit. Simeon and Anna are representatives of real piety in this time of spiritual dearth and deadness.

rwp@Luke:5:10 @{Thou shalt catch men} (\esˆi z“gr“n\). Periphrastic future indicative, emphasizing the linear idea. The old verb \Z“gre“\ means to catch alive, not to kill. Songs:then Peter is to be a catcher of men, not of fish, and to catch them alive and for life, not dead and for death. The great Pentecost will one day prove that Christ's prophecy will come true. Much must happen before that great day. But Jesus foresees the possibilities in Simon and he joyfully undertakes the task of making a fisher of men out of this poor fisher of fish.

rwp@Luke:7:12 @{Behold} (\kai idou\). The \kai\ introduces the apodosis of the temporal sentence and has to be left out in translations. It is a common idiom in Luke, \kai idou\. {There was carried out} (\exekomizeto\). Imperfect passive indicative. Common verb in late Greek for carrying out a body for burial, though here only in the N.T. (\ekkomiz“\). Rock tombs outside of the village exist there today. {One that was dead} (\tethnˆk“s\). Perfect active participle of \thnˆsk“\, to die. {The only son of his mother} (\monogenˆs huios tˆi mˆtri auto–\). Only begotten son to his mother (dative case). The compound adjective \monogenˆs\ (\monos\ and \genos\) is common in the old Greek and occurs in the N.T. about Jesus (John:3:16,18|). The "death of a widow's only son was the greatest misfortune conceivable" (Easton). {And she was a widow} (\kai autˆ ˆn chˆra\). This word \chˆra\ gives the finishing touch to the pathos of the situation. The word is from \chˆros\, bereft. The mourning of a widow for an only son is the extremity of grief (Plummer). {Much people} (\ochlos hikanos\). Considerable crowd as often with this adjective \hikanos\. Some were hired mourners, but the size of the crowd showed the real sympathy of the town for her.

rwp@Luke:7:14 @{Touched the bier} (\hˆpsato tou sorou\). An urn for the bones or ashes of the dead in Homer, then the coffin (Genesis:5:26|), then the funeral couch or bier as here. Only here in the N.T. Jesus touched the bier to make the bearers stop, which they did ({stood still}, \estˆsan\), second aorist active indicative of \histˆmi\.

rwp@Luke:7:17 @{This report} (\ho logos houtos\). That God had raised up a great prophet who had shown his call by raising the dead.

rwp@Luke:7:22 @{What things ye have seen and heard} (\ha eidete kai ˆkousate\). In strkjv@Matthew:11:4|, present tense "which ye do hear and see." Rest of verse 22,23| as in strkjv@Matthew:11:4-6|, which see for details. Luke mentions no raisings from the dead in verse 21|, but the language is mainly general, while here it is specific. \Skandalizomai\ used here has the double notion of to trip up and to entrap and in the N.T. always means causing to sin.

rwp@Luke:8:31 @{Into the abyss} (\eis tˆn abusson\). Rare old word common in LXX from \a\ privative and \bath–s\ (deep). Songs:bottomless place (supply \ch“ra\). The deep sea in strkjv@Genesis:1:2; strkjv@7:11|. The common receptacle of the dead in strkjv@Romans:10:7| and especially the abode of demons as here and strkjv@Revelation:9:1-11; strkjv@11:7; strkjv@17:8; strkjv@20:1,3|.

rwp@Luke:8:53 @{Knowing that she was dead} (\eidotes hoti apethanen\). That she died (\apethanen\), second aorist active indicative of \apothnˆsk“\.

rwp@Luke:8:54 @{Called} (\eph“nˆsen\). Certainly not to wake up the dead, but to make it plain to all that she rose in response to his elevated tone of voice. Some think that the remark of Jesus in verse 52| (Mark:5:39; strkjv@Matthew:9:24|) proves that she was not really dead, but only in a trance. It matters little. The touch of Christ's hand and the power of his voice restored her to life. {Maiden} (\hˆ pais\) rather than Mark's (Mark:5:41|) \to korasion\ (vernacular _Koin‚_).

rwp@Luke:9:36 @{When the voice came} (\en toi genesthai tˆn ph“nˆn\). Another example of Luke's idiom, this time with the second aorist middle infinitive. Literally, "on the coming as to the voice" (accusative of general reference). It does not mean that it was "after" the voice was past that Jesus was found alone, but simultaneously with it (ingressive aorist tense). {Alone} (\monos\). Same adjective in strkjv@Mark:9:8; strkjv@Matthew:17:8| translated "only." Should be rendered "alone" there also. {They held their peace} (\esigˆsan\). Ingressive aorist active of common verb \siga“\, became silent. In strkjv@Mark:9:9; strkjv@Matthew:17:9|, Jesus commanded them not to tell till His Resurrection from the dead. Luke notes that they in awe obeyed that command and it turns out that they finally forgot the lesson of this night's great experience. By and by they will be able to tell them, but not "in those days." {Which they had seen} (\h“n he“rakan\). Attraction of the relative \ha\ into the case of the unexpressed antecedent \tout“n\. Perfect active indicative \he“rakan\ with _Koin‚_ (papyri) form for the ancient \he“rakƒsin\ changed by analogy to the first aorist ending in \-an\ instead of \-asin\.

rwp@Luke:9:60 @{Leave the dead to bury their own dead} (\aphes tous nekrous thapsai tous heaut“n nekrous\). This paradox occurs so in strkjv@Matthew:8:22|. The explanation is that the spiritually dead can bury the literally dead. For such a quick change in the use of the same words see strkjv@John:5:21-29| (spiritual resurrection from sin in strkjv@John:5:21-27|, bodily resurrection from the grave, strkjv@John:5:28,29|) and strkjv@John:11:25f|. The harshness of this proverb to the scribe probably is due to the fact that he was manifestly using his aged father as an excuse for not giving Christ active service. {But go thou and publish abroad the kingdom of God} (\su de apelth“n diaggelle tˆn basileian tou theou\). The scribe's duty is put sharply (\But do thou, su de\). Christ called him to preach, and he was using pious phrases about his father as a pretext. Many a preacher has had to face a similar delicate problem of duty to father, mother, brothers, sisters and the call to preach. This was a clear case. Jesus will help any man called to preach to see his duty. Certainly Jesus does not advocate renunciation of family duties on the part of preachers.

rwp@Luke:10:30 @{Made answer} (\hupolab“n\). Second aorist active participle of \hupolamban“\ (see strkjv@7:43|), to take up literally, and then in thought and speech, old verb, but in this sense of interrupting in talk only in the N.T. {Was going down} (\katebainen\). Imperfect active describing the journey. {Fell among robbers} (\lˆistais periepesen\). Second aorist ingressive active indicative of \peripipt“\, old verb with associative instrumental case, to fall among and to be encompassed by (\peri\, around), to be surrounded by robbers. A common experience to this day on the road to Jericho. The Romans placed a fort on this "red and bloody way." These were bandits, not petty thieves. {Stripped} (\ekdusantes\). Of his clothing as well as of his money, the meanest sort of robbers. {Beat him} (\plˆgas epithentes\). Second aorist active participle of \epitithˆmi\, a common verb. Literally, "placing strokes or blows" (\plˆgas\, plagues) upon him. See strkjv@Luke:12:48; strkjv@Acts:16:23; strkjv@Revelation:15:1,6,8| for "plagues." {Half-dead} (\hˆmithanˆ\). Late word from \hˆmi\, half, and \thnˆsk“\, to die. Only here in the N.T. Vivid picture of the robbery.

rwp@Luke:15:24 @{And is alive} (\kai anezˆsen\). First aorist active indicative of \anaza“\, to live again. Literally, he was dead and he came back to life. {He was lost} (\ˆn apol“l“s\, periphrastic past perfect active of \apollumi\ and intransitive, in a lost state) and he was found (\heurethˆ\). He was found, we have to say, but this aorist passive is really timeless, he is found after long waiting (effective aorist) The artists have vied with each other in picturing various items connected with this wonderful parable.

rwp@Luke:16:28 @{That he may testify} (\hop“s diamarturˆtai\). An old verb for solemn and thorough (\dia-\) witness. The Rich Man labours under the delusion that his five brothers will believe the testimony of Lazarus as a man from the dead.

rwp@Luke:16:31 @{Neither will they be persuaded} (\oud' peisthˆsontai\). First future passive of \peith“\. Gressmann calls attention to the fact that Jesus is saying this in the conclusion of the parable. It is a sharp discouragement against efforts today to communicate with the dead. "Saul was not led to repentance when he saw Samuel at Endor nor were the Pharisees when they saw Lazarus come forth from the tomb. The Pharisees tried to put Lazarus to death and to explain away the resurrection of Jesus" (Plummer). Alford comments on the curious fact that Lazarus was the name of the one who did rise from the dead but whose return from the dead "was the immediate exciting cause of their (Pharisees) crowning act of unbelief."

rwp@Luke:19:20 @{I kept} (\eichon\). Imperfect active of \ech“\. I kept on keeping. {Laid up} (\apokeimenˆn\). Present passive participle agreeing with \hˆn\ (which), used often as perfect passive of \tithˆmi\ as here, laid away or off (\apo\). It is not the periphrastic construction, but two separate verbs, each with its own force. {In a napkin} (\en soudari“i\). A Latin word _sudarium_ from _sudor_ (sweat) transliterated into Greek, a sweatcloth handkerchief or napkin. Found in papyrus marriage contracts as part of the dowry (second and third centuries A.D., Deissmann, _Bible Studies_, p. 223). Used also for swathing the head of the dead (John:11:44; strkjv@20:7|).

rwp@Luke:19:47 @{He was teaching} (\ˆn didask“n\). Periphrastic imperfect. {Daily} (\to kath' hˆmeran\). Note the accusative neuter article, "as to the according to the day," very awkward English surely, but perfectly good Greek. The same idiom occurs in strkjv@11:3|. {Sought} (\ezˆtoun\). Imperfect active, conative imperfect, were seeking, trying to seek. {The principal men of the people} (\hoi pr“toi tou laou\). The first men of the people. The position after the verb and apart from the chief priests and the scribes calls special attention to them. Some of these "first men" were chief priests or scribes, but not all of them. The lights and leaders of Jerusalem were bent on the destruction (\apolesai\) of Jesus. The raising of Lazarus from the dead brought them together for this action (John:11:47-53; strkjv@12:9-11|).

rwp@Luke:22:50 @{His right ear} (\to ous autou to dexion\). Mark strkjv@14:47; strkjv@Matthew:26:51| do not mention "right," but Luke the Physician does. strkjv@John:18:10| follows Luke in this item and also adds the names of Peter and of Malchus since probably both were dead by that time and Peter would not be involved in trouble.

rwp@Luke:23:43 @{Today shalt thou be with me in Paradise} (\Sˆmeron met' emou esˆi en t“i paradeis“i\). However crude may have been the robber's Messianic ideas Jesus clears the path for him. He promises him immediate and conscious fellowship after death with Christ in Paradise which is a Persian word and is used here not for any supposed intermediate state; but the very bliss of heaven itself. This Persian word was used for an enclosed park or pleasure ground (so Xenophon). The word occurs in two other passages in the N.T. (2Corinthians:12:4; strkjv@Revelation:2:7|), in both of which the reference is plainly to heaven. Some Jews did use the word for the abode of the pious dead till the resurrection, interpreting "Abraham's bosom" (Luke:16:22f.|) in this sense also. But the evidence for such an intermediate state is too weak to warrant belief in it.

rwp@Luke:24:21 @{But we hoped} (\hˆmeis de ˆlpizomen\). Imperfect active, we were hoping. Note emphasis in \hˆmeis\ (we). {Redeem} (\lutrousthai\). From the bondage of Rome, no doubt. {Yea and beside all this} (\alla ge kai sun pƒsin toutois\). Particles pile up to express their emotions. {Yea} (\alla\ here affirmative, as in verse 22|, not adversative) at least (\ge\) also (\kai\) together with all these things (\sun pƒsin toutois\). Like Pelion on Ossa with them in their perplexity. {Now the third day} (\tritˆn tautˆn hˆmeran agei\). A difficult idiom for the English. "One is keeping this a third day." And he is still dead and we are still without hope.

rwp@Mark:5:35 @{While he yet spake} (\Eti autou lalountos\). Genitive absolute. Another vivid touch in Mark and strkjv@Luke:8:49|. The phrase is in strkjv@Genesis:29:9|. Nowhere does Mark preserve better the lifelike traits of an eyewitness like Peter than in these incidents in chapter 5. The arrival of the messengers from Jairus was opportune for the woman just healed of the issue of blood (\en husei haimatos\) for it diverted attention from her. Now the ruler's daughter has died (\apethane\). {Why troublest thou the master any further?} (\Ti eti skulleis ton didaskalon;\). It was all over, so they felt. Jesus had raised from the dead the son of the widow of Nain (Luke:7:11-17|), but people in general did not expect him to raise the dead. The word \skull“\, from \skulon\ (_skin, pelt, spoils_), means to skin, to flay, in Aeschylus. Then it comes to mean to vex, annoy, distress as in strkjv@Matthew:9:36|, which see. The middle is common in the papyri for bother, worry, as in strkjv@Luke:7:6|. There was no further use in troubling the Teacher about the girl.

rwp@Mark:5:39 @{Make a tumult} (\thorubeisthe\). Middle voice. Jesus had dismissed one crowd (verse 37|), but finds the house occupied by the hired mourners making bedlam (\thorubos\) as if that showed grief with their ostentatious noise. strkjv@Matthew:9:23| spoke of flute-players (\aulˆtas\) and the hubbub of the excited throng (\thoruboumenon\. Cf. strkjv@Mark:14:2; strkjv@Acts:20:1,21,34|). Mark, Matthew, and Luke all quote Jesus as saying that "the child is not dead, but sleepeth." Jesus undoubtedly meant that she was not dead to stay dead, though some hold that the child was not really dead. It is a beautiful word (she is {sleeping}, \katheudei\) that Jesus uses of death.

rwp@Mark:6:14 @{Heard} (\ˆkousen\). This tour of Galilee by the disciples in pairs wakened all Galilee, for the name of Jesus thus became known (\phaneron\) or known till even Herod heard of it in the palace. "A palace is late in hearing spiritual news" (Bengel). {Therefore do these powers work in him} (\dia touto energousin hai dunameis en aut“i\). "A snatch of Herod's theology and philosophy" (Morison). John wrought no miracles (John:10:41|), but if he had risen from the dead perhaps he could. Songs:Herod may have argued. "Herod's superstition and his guilty conscience raised this ghost to plague him" (Gould). Our word _energy_ is this same Greek word here used (\energousin\). It means at work. Miraculous powers were at work in Jesus whatever the explanation. This all agreed, but they differed widely as to his personality, whether Elijah or another of the prophets or John the Baptist. Herod was at first much perplexed (\diˆporei\, strkjv@Luke:9:7| and strkjv@Mark:6:20|).

rwp@Mark:8:12 @{He sighed deeply in his spirit} (\anastenaxas t“i pneumati\). The only instance of this compound in the N.T. though in the LXX. The uncompounded form occurs in strkjv@Mark:7:34| and it is common enough. The preposition \ana-\ intensifies the meaning of the verb (perfective use). "The sigh seemed to come, as we say, from the bottom of his heart, the Lord's human spirit was stirred to its depths" (Swete). Jesus resented the settled prejudice of the Pharisees (and now Sadducees also) against him and his work. {There shall no sign be given unto this generation} (\ei dothˆsetai tˆi geneƒi tautˆi sˆmeion\). strkjv@Matthew:16:4| has simply \ou dothˆsetai\, plain negative with the future passive indicative. Mark has \ei\ instead of \ou\, which is technically a conditional clause with the conclusion unexpressed (Robertson, _Grammar_, p. 1024), really aposiopesis in imitation of the Hebrew use of \im\. This is the only instance in the N.T. except in quotations from the LXX (Hebrews:3:11; strkjv@4:3,5|). It is very common in the LXX. The rabbis were splitting hairs over the miracles of Jesus as having a possible natural explanation (as some critics do today) even if by the power of Beelzebub, and those not of the sky (from heaven) which would be manifested from God. Songs:they put up this fantastic test to Jesus which he deeply resents. strkjv@Matthew:16:4| adds "but the sign of Jonah" mentioned already by Jesus on a previous occasion (Matthew:12:39-41|) at more length and to be mentioned again (Luke:11:32|). But the mention of the sign of Jonah was "an absolute refusal of signs in their sense" (Bruce). And when he did rise from the dead on the third day, the Sanhedrin refused to be convinced (see Acts 3 to 5).

rwp@Mark:9:10 @{They kept the saying} (\ton logon ekratˆsan\) to themselves as Jesus had directed, but {questioning among themselves} (\pros heautous sunzˆtountes\). Now they notice his allusion to rising from the dead which had escaped them before (Mark:8:31|).

rwp@Mark:9:26 @{Having torn much} (\sparaxas\). The uncompounded verb used in verse 20|. {Became as one dead} (\egeneto h“sei nekros\). As if dead from the violence of the spasm. The demon did him all possible harm in leaving him.

rwp@Mark:11:32 @{But should we say} (\alla eip“men\). Deliberative subjunctive with aorist active subjunctive again. It is possible to supply \ean\ from verse 31| and treat it as a condition as there. Songs:Matthew:21:26| and strkjv@Luke:20:6|. But in Mark the structure continues rugged after "from men" with anacoluthon or even aposiopesis--"they feared the people" Mark adds. Matthew has it: "We fear the multitude." Luke puts it: "all the people will stone us." All three Gospels state the popular view of John as a prophet. Mark's "verily" is \ont“s\ really, actually. They feared John though dead as much as Herod Antipas did. His martyrdom had deepened his power over the people and disrespect towards his memory now might raise a storm (Swete).

rwp@Mark:12:25 @{When they shall rise from the dead} (\hotan ek nekr“n anast“sin\). Second aorist active subjunctive with \hotan\ (\hote\ plus \an\). strkjv@Matthew:22:30| has it "in the resurrection," strkjv@Luke:20:35| "to attain to the resurrection." The Pharisees regarded the future resurrection body as performing marriage functions, as Mohammedans do today. The Pharisees were in error on this point. The Sadducees made this one of their objections to belief in the resurrection body, revealing thus their own ignorance of the true resurrection body and the future life where marriage functions do not exist. {As angels in heaven} (\h“s aggeloi en t“i ouran“i\). Songs:Matthew:22:30|. strkjv@Luke:20:36| has "equal unto the angels" (\isaggeloi\). "Their equality with angels consists in their deliverance from mortality and its consequences" (Swete). The angels are directly created, not procreated.

rwp@Mark:14:52 @{Linen cloth} (\sindona\). An old Greek word of unknown origin. It was fine linen cloth used often for wrapping the dead (Matthew:27:59; strkjv@Mark:15:46; strkjv@Luke:23:53|). In this instance it could have been a fine sheet or even a shirt.

rwp@Mark:15:44 @{If he were already dead} (\ei ˆdˆ tethnˆken\). Perfect active indicative with \ei\ after a verb of wondering, a classical idiom, a kind of indirect question just as we say "I wonder if." Usually death by crucifixion was lingering. This item is only in Mark. {Whether he had been any while dead} (\ei palai apethanen\). B D read \ˆdˆ\ (already) again here instead of \palai\ (a long time). Mark does not tell the request of the Jews to Pilate that the legs of the three might be broken (John:19:31-37|). Pilate wanted to make sure that Jesus was actually dead by official report.

rwp@Mark:16:5 @{Entering into the tomb} (\eiselthousai eis to mnˆmeion\). Told also by strkjv@Luke:24:3|, though not by Matthew. {A young man} (\neaniskon\). An angel in strkjv@Matthew:28:5|, two men in strkjv@Luke:24|. These and like variations in details show the independence of the narrative and strengthen the evidence for the general fact of the resurrection. The angel sat upon the stone (Matthew:28:2|), probably at first. Mark here speaks of the young man {sitting on the right side} (\kathˆmenon en tois dexiois\) inside the tomb. Luke has the two men standing by them on the inside (Luke strkjv@24:4|). Possibly different aspects and stages of the incident. {Arrayed in a white robe} (\peribeblˆmenon stolˆn leukˆn\). Perfect passive participle with the accusative case of the thing retained (verb of clothing). strkjv@Luke:24:4| has "in dazzling apparel." {They were amazed} (\exethambˆthˆsan\). They were utterly (\ex\ in composition) amazed. strkjv@Luke:24:5| has it "affrighted." strkjv@Matthew:28:3f.| tells more of the raiment white as snow which made the watchers quake and become as dead men. But this was before the arrival of the women. Mark, like Matthew and Luke, does not mention the sudden departure of Mary Magdalene to tell Peter and John of the grave robbery as she supposed (John:20:1-10|).

rwp@Mark:16:18 @{They shall take up serpents} (\opheis arousin\). Jesus had said something like this in strkjv@Luke:10:19| and Paul was unharmed by the serpent in Malta (Acts:28:3f.|). {If they drink any deadly thing} (\k'an thanasimon ti pi“sin\). This is the only N.T. instance of the old Greek word \thanasimos\ (deadly). strkjv@James:3:8| has \thanatˆphoros\, deathbearing. Bruce considers these verses in Mark "a great lapse from the high level of Matthew's version of the farewell words of Jesus" and holds that "taking up venomous serpents and drinking deadly poison seem to introduce us into the twilight of apocryphal story." The great doubt concerning the genuineness of these verses (fairly conclusive proof against them in my opinion) renders it unwise to take these verses as the foundation for doctrine or practice unless supported by other and genuine portions of the N.T.

rwp@Matthew:2:20 @{For they are dead} (\tethnˆkasin\). Only Herod had sought to kill the young child, but it is a general statement of a particular fact as is common with people who say: "They say." The idiom may be suggested by strkjv@Exodus:4:19|: "For all are dead that sought thy life."

rwp@Matthew:3:1 @{Preaching in the wilderness of Judea} (\Kˆruss“n en tˆi erˆm“i tˆs Ioudaias\). It was the rough region in the hills toward the Jordan and the Dead Sea. There were some people scattered over the barren cliffs. Here John came in close touch with the rocks, the trees, the goats, the sheep, and the shepherds, the snakes that slipped before the burning grass over the rocks. He was the Baptizer, but he was also the Preacher, heralding his message out in the barren hills at first where few people were, but soon his startling message drew crowds from far and near. Some preachers start with crowds and drive them away.

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:5:4 @{They that mourn} (\hoi penthountes\). This is another paradox. This verb "is most frequent in the LXX for mourning for the dead, and for the sorrows and sins of others" (McNeile). "There can be no comfort where there is no grief" (Bruce). Sorrow should make us look for the heart and hand of God and so find the comfort latent in the grief.

rwp@Matthew:8:21 @{And bury my father} (\kai thapsai ton patera mou\). The first man was an enthusiast. This one is overcautious. It is by no means certain that the father was dead. Tobit urged his son Tobias to be sure to bury him: "Son, when I am dead, bury me" (Tobit strkjv@4:3). The probability is that this disciple means that, after his father is dead and buried, he will then be free to follow Jesus. "At the present day, an Oriental, with his father sitting by his side, has been known to say respecting his future projects: 'But I must first bury my father!'" (Plummer). Jesus wanted first things first. But even if his father was not actually dead, service to Christ comes first.

rwp@Matthew:8:22 @{Leave the dead to bury their own dead} (\aphes tous nekrous thapsai tous heaut“n nekrous\). The spiritually dead are always on hand to bury the physically dead, if one's real duty is with Jesus. Chrysostom says that, while it is a good deed to bury the dead, it is a better one to preach Christ.

rwp@Matthew:9:18 @{Is even now dead} (\arti eteleutˆsen\). Aorist tense with \arti\ and so better, "just now died," "just dead" (Moffatt). Mark (Mark:5:23|) has it "at the point of death," Luke (Luke:8:42|) "lay a dying." It is not always easy even for physicians to tell when actual death has come. Jesus in strkjv@9:24| pointedly said, "The damsel is not dead, but sleepeth," meaning that she did not die to stay dead.

rwp@Matthew:9:23 @{The flute-players} (\tous aulˆtas\). The girl was just dead, but already a crowd "making a tumult" (\thoruboumenon\) with wild wailing and screaming had gathered in the outer court, "brought together by various motives, sympathy, money, desire to share in the meat and drink going at such a time" (Bruce). Besides the several flute-players (voluntary or hired) there were probably "some hired mourning women (Jeremiah:9:17|) _praeficae_, whose duty it was to sing _naenia_ in praise of the dead" (Bruce). These when put out by Jesus, "laughed him to scorn" (\kategel“n\), in a sort of loud and repeated (imperfect) guffaw of scorn. Jesus overcame all this repellent environment.

rwp@Matthew:10:2 @{The names of the twelve apostles} (\t“n d“deka apostol“n ta onomata\). This is the official name (missionaries) used here by Matthew for the first time. The names are given here, but Matthew does not say that they were chosen at this time. Mark (Mark:3:13-19|) and Luke (Luke:6:12-16|) state that Jesus "chose" them, "appointed" them after a night of prayer in the mountain and came down with them and then delivered the Sermon (Luke:6:17|). Simon heads the list (\pr“tos\) in all four lists including strkjv@Acts:1:13f|. He came to be first and foremost at the great Pentecost (Acts:2| and strkjv@Acts:3|). The apostles disputed a number of times as to which was greatest. Judas Iscariot comes last each time save that he is absent in Acts, being already dead. Matthew calls him the betrayer (\ho paradidous\). Iscariot is usually explained as "man of Kerioth" down near Edom (Joshua:15:25|). Philip comes fifth and James the son of Alphaeus the ninth. Bartholomew is the name for Nathanael. Thaddaeus is Judas the brother of James. Simon Zelotes is also called Simon the Canaanean (Zealous, Hebrew word). This is apparently their first preaching and healing tour without Jesus. He sends them forth by twos (Mark:6:7|). Matthew names them in pairs, probably as they were sent out.

rwp@Matthew:11:2 @{John heard in the prison} (\ho de I“anˆs akousas en t“i desm“tˆri“i\). Probably (Luke:7:18|) the raising of the son of the widow of Nain. The word for prison here is the place where one was kept bound (Acts:5:21,23; strkjv@16:26|). See strkjv@Matthew:4:12|. It was in Machaerus east of the Dead Sea which at this time belonged to the rule of Herod Antipas (Jos. _Ant_. XVIII. v.2). John's disciples had access to him. Songs:he sent word by (\dia\, not \duo\ as in strkjv@Luke:7:19|) them to Jesus.

rwp@Matthew:11:5 @{And the dead are raised up} (\kai nekroi egeirontai\). Like that of the son of the widow of Nain. Did he raise the dead also on this occasion? "Tell John your story over again and remind him of these prophetic texts, strkjv@Isaiah:35:5; strkjv@61:1|" (Bruce). The items were convincing enough and clearer than mere eschatological symbolism. "The poor" in particular have the gospel, a climax.

rwp@Matthew:14:3 @{For the sake of Herodias} (\dia Hˆr“idiada\). The death of John had taken place some time before. The Greek aorists here (\edˆsen, apetheto\) are not used for past perfects. The Greek aorist simply narrates the event without drawing distinctions in past time. This Herodias was the unlawful wife of Herod Antipas. She was herself a descendant of Herod the Great and had married Herod Philip of Rome, not Philip the Tetrarch. She had divorced him in order to marry Herod Antipas after he had divorced his wife, the daughter of Aretas King of Arabia. It was a nasty mess equal to any of our modern divorces. Her first husband was still alive and marriage with a sister-in-law was forbidden to Jews (Leviticus:18:16|). Because of her Herod Antipas had put John in the prison at Machaerus. The bare fact has been mentioned in strkjv@Matthew:4:12| without the name of the place. See strkjv@11:2| also for the discouragement of John \en t“i desm“tˆri“i\ (place of bondage), here \en tˆi phulakˆi\ (the guard-house). Josephus (_Ant_. xviii. 5.2) tells us that Machaerus is the name of the prison. On a high hill an impregnable fortress had been built. Tristram (_Land of Moab_) says that there are now remains of "two dungeons, one of them deep and its sides scarcely broken in" with "small holes still visible in the masonry where staples of wood and iron had once been fixed. One of these must surely have been the prison-house of John the Baptist." "On this high ridge Herod the Great built an extensive and beautiful palace" (Broadus). "The windows commanded a wide and grand prospect, including the Dead Sea, the course of the Jordan, and Jerusalem" (Edersheim, _Life and Times of Jesus_).

rwp@Matthew:14:6 @{When Herod's birthday came} (\genesiois genomenois tou Hˆr“idou\). Locative of time (cf. strkjv@Mark:6:21|) without the genitive absolute. The earlier Greeks used the word \genesia\ for funeral commemorations (birthdays of the dead), \genethlia\ being the word for birthday celebrations of living persons. But that distinction has disappeared in the papyri. The word \genesia\ in the papyri (_Fayum Towns_, 114-20, 115-8, 119-30) is always a birthday feast as here in Matthew and Mark. Philo used both words of birthday feasts. Persius, a Roman satirist (_Sat_. V. 180-183), describes a banquet on Herod's Day. {Danced in the midst} (\“rchˆsato en t“i mes“i\). This was Salome, daughter of Herodias by her first marriage. The root of the verb means some kind of rapid motion. "Leaped in the middle," Wycliff puts it. It was a shameful exhibition of lewd dancing prearranged by Herodias to compass her purpose for John's death. Salome had stooped to the level of an \almeh\, or common dancer.

rwp@Matthew:22:24 @{Shall marry} (\epigambreusei\). The Sadducees were "aiming at amusement rather than deadly mischief" (Bruce). It was probably an old conundrum that they had used to the discomfiture of the Pharisees. This passage is quoted from strkjv@Deuteronomy:25:5,6|. The word appears here only in the N.T. and elsewhere only in the LXX. It is used of any connected by marriage as in strkjv@Genesis:34:9; strkjv@1Samuel:18:22|. But in strkjv@Genesis:38:8| and strkjv@Deuteronomy:25:5| it is used specifically of one marrying his brother's widow.

rwp@Matthew:26:8 @{This waste} (\hˆ ap“leia hautˆ\). Dead loss (\ap“leia\) they considered it, nothing but sentimental aroma. It was a cruel shock to Mary of Bethany to hear this comment. Matthew does not tell as John does (John:12:4|) that it was Judas who made the point which the rest endorsed. Mark explains that they mentioned "three hundred pence," while Matthew (26:9|) only says "for much" (\pollou\).

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:27:7 @{The potter's field} (\tou agrou tou kerame“s\). Grotius suggests that it was a small field where potter's clay was obtained, like a brickyard (Broadus). Otherwise we do not know why the name exists. In strkjv@Acts:1:18| we have another account of the death of Judas by bursting open (possibly falling after hanging himself) after he obtained the field by the wages of iniquity. But it is possible that \ektˆsato\ there refers to the rabbinical use of _Korban_, that the money was still that of Judas though he was dead and so he really "acquired" the field by his blood-money.

rwp@Matthew:27:33 @{Golgotha} (\Golgotha\). Chaldaic or Aramaic _Gulgatha_, Hebrew _Gulgoleth_, place of a skull-shaped mount, not place of skulls. Latin Vulgate _Calvariae locus_, hence our Calvary. Tyndale misunderstood it as a place of dead men's skulls. Calvary or Golgotha is not the traditional place of the Holy Sepulchre in Jerusalem, but a place outside of the city, probably what is now called Gordon's Calvary, a hill north of the city wall which from the Mount of Olives looks like a skull, the rock-hewn tombs resembling eyes in one of which Jesus may have been buried.

rwp@Matthew:27:34 @{Wine mingled with gall} (\oinon meta cholˆs memigmenon\). Late MSS. read {vinegar} (\oxos\) instead of wine and Mark (Mark:15:23|) has myrrh instead of gall. The myrrh gave the sour wine a better flavour and like the bitter gall had a narcotic and stupefying effect. Both elements may have been in the drink which Jesus tasted and refused to drink. Women provided the drink to deaden the sense of pain and the soldiers may have added the gall to make it disagreeable. Jesus desired to drink to the full the cup from his Father's hand (John:18:11|).

rwp@Matthew:27:49 @{Whether Elijah cometh to save him} (\ei erchetai Eleias s“s“n auton\). The excuse had a pious sound as they misunderstood the words of Jesus in his outcry of soul anguish. We have here one of the rare instances (\s“s“n\) of the future participle to express purpose in the N.T. though a common Greek idiom. Some ancient MSS. add here what is genuine in strkjv@John:19:34|, but what makes complete wreck of the context for in verse 50| Jesus cried with a loud voice and was not yet dead in verse 49|. It was a crass mechanical copying by some scribe from strkjv@John:19:34|. See full discussion in my _Introduction to the Textual Criticism of the N.T._

rwp@Matthew:27:52 @{The tombs were opened} (\ta mnˆmeia ane“ichthˆsan\). First aorist passive indicative (double augment). The splitting of the rocks by the earthquake and the opening of tombs can be due to the earthquake. But the raising of the bodies of the dead after the resurrection of Jesus which appeared to many in the holy city puzzles many today who admit the actual bodily resurrection of Jesus. Some would brand all these portents as legends since they appear in Matthew alone. Others would say that "after his resurrection" should read "after their resurrection," but that would make it conflict with Paul's description of Christ as the first fruits of them that sleep (1Corinthians:15:20|). Some say that Jesus released these spirits after his descent into Hades. Songs:it goes. We come back to miracles connected with the birth of Jesus, God's Son coming into the world. If we grant the possibility of such manifestations of God's power, there is little to disturb one here in the story of the death of God's Son.

rwp@Matthew:27:55 @{Many women} (\gunaikes pollai\). We have come to expect the women from Galilee to be faithful, last at the Cross and first at the tomb. Luke (Luke:23:49|) says that "all his acquaintance" (\pantes hoi gn“stoi aut“i\) stood at a distance and saw the end. One may hope that the apostles were in that sad group. But certainly many women were there. The Mother of Jesus had been taken away from the side of the Cross by the Beloved Disciple to his own home (John:19:27|). Matthew names three of the group by name. Mary Magdalene is mentioned as a well-known person though not previously named in Matthew's Gospel. Certainly she is not the sinful woman of strkjv@Luke:7| nor Mary of Bethany. There is another Mary, the mother of James and Joseph (Joses) not otherwise known to us. And then there is the mother of the sons of Zebedee (James and John), usually identified with Salome (Mark:15:40|). These noble and faithful women were "beholding from afar" (\apo makrothen the“rousai\). These three women may have drawn nearer to the Cross for Mary the Mother of Jesus stood beside the Cross (\para t“i staur“i\) with Mary of Clopas and Mary Magdalene (John:19:25|) before she left. They had once ministered unto Jesus (\diakonousai aut“i\) and now he is dead. Matthew does not try to picture the anguish of heart of these noble women nor does he say as Luke (Luke:23:48|) does that "they returned smiting their breasts." He drops the curtain on that saddest of all tragedies as the loyal band stood and looked at the dead Christ on Golgotha. What hope did life now hold for them?

rwp@Matthew:27:63 @{Sir, we remember} (\kurie, emnesthˆmen\). This was the next day, on our Saturday, the Jewish Sabbath, the day after the Preparation (Matthew:27:62|). Ingressive aorist indicative, we have just recalled. It is objected that the Jewish rulers would know nothing of such a prediction, but in strkjv@Matthew:12:40| he expressly made it to them. Meyer scouts as unhistorical legend the whole story that Christ definitely foretold his resurrection on the third day. But that is to make legendary much of the Gospels and to limit Jesus to a mere man. The problem remains why the disciples forgot and the Jewish leaders remembered. But that is probably due on the one hand to the overwhelming grief of the disciples coupled with the blighting of all their hopes of a political Messiah in Jesus, and on the other hand to the keen nervous fear of the leaders who dreaded the power of Jesus though dead. They wanted to make sure of their victory and prevent any possible revival of this pernicious heresy. {That deceiver} (\ekeinos ho planos\) they call him, a vagabond wanderer (\planos\) with a slur in the use of {that} (\ekeinos\), a picturesque sidelight on their intense hatred of and fear of Jesus.

rwp@Matthew:28:4 @{The watchers did quake} (\eseisthˆsan hoi tˆrountes\). And no wonder that they became as dead men and fled before the women came.

rwp@Matthew:28:6 @{Risen from the dead} (\ˆgerthˆ apo t“n nekr“n\). {Jesus the Risen}. This is the heart of the testimony of the angel to the women. It is what Paul wishes Timothy never to forget (2Timothy:2:8|), "Jesus Christ risen from the dead" (\Iˆsoun Christon egˆgermenon ek nekr“n\). They were afraid and dazzled by the glory of the scene, but the angel said, "Come, see the place where the Lord lay" (\deute idete ton topon hopou ekeito ho Kurios\). Some MSS. do not have \ho Kurios\, but he is the subject of \ekeito\. His body was not there. It will not do to say that Jesus arose in spirit and appeared alive though his body remained in the tomb. The empty tomb is the first great fact confronting the women and later the men. Various theories were offered then as now. But none of them satisfy the evidence and explain the survival of faith and hope in the disciples that do not rest upon the fact of the Risen Christ whose body was no longer in the tomb.

rwp@Matthew:28:12 @{They gave large money} (\arguria hikana ed“kan\). The use of the plural for pieces of silver (\arguria\) is common. The papyri have many instances of \hikana\ for considerable (from \hikan“\, to reach to, attain to). These pious Sanhedrists knew full well the power of bribes. They make a contract with the Roman soldiers to tell a lie about the resurrection of Jesus as they paid Judas money to betray him. They show not the slightest tendency to be convinced by the facts though one had risen from the dead.

rwp@Philippians:2:10 @{That in the name of Jesus every knee should bow} (\hina en t“i onomati Iˆsou pan gonu kampsˆi\). First aorist active subjunctive of \kampt“\, old verb, to bend, to bow, in purpose clause with \hina\. Not perfunctory genuflections whenever the name of Jesus is mentioned, but universal acknowledgment of the majesty and power of Jesus who carries his human name and nature to heaven. This universal homage to Jesus is seen in strkjv@Romans:8:22; strkjv@Ephesians:1:20-22| and in particular strkjv@Revelation:5:13|. {Under the earth} (\katachthoni“n\). Homeric adjective for departed souls, subterranean, simply the dead. Here only in the N.T.

rwp@Philippians:2:12 @{Not as in my presence only} (\mˆ h“s en tˆi parousiƒi monon\). B and a few other MSS. omit \h“s\. The negative \mˆ\ goes with the imperative \katergazesthe\ (work out), not with \hupˆkousate\ (obeyed) which would call for \ouch\. {Much more} (\poll“i mallon\). They are not to render eye-service only when Paul is there, but much more when he is away. {Work out} (\katergazesthe\). Perfective use of \kata\ (down) in composition, work on to the finish. This exhortation assumes human free agency in the carrying on the work of one's salvation. {With fear and trembling} (\meta phobou kai tromou\). "Not slavish terror, but wholesome, serious caution" (Vincent). "A nervous and trembling anxiety to do right" (Lightfoot). Paul has no sympathy with a cold and dead orthodoxy or formalism that knows nothing of struggle and growth. He exhorts as if he were an Arminian in addressing men. He prays as if he were a Calvinist in addressing God and feels no inconsistency in the two attitudes. Paul makes no attempt to reconcile divine sovereignty and human free agency, but boldly proclaims both.

rwp@Philippians:2:30 @{Hazarding his life} (\paraboleusamenos tˆi psuchˆi\). First aorist middle participle of \paraboleu“\ (from the adjective \parabolos\), to place beside. The old Greek writers used \paraballomai\, to expose oneself to danger. But Deissmann (_Light from the Ancient East_, p. 88) cites an example of \paraboleusamenos\ from an inscription at Olbia or the Black Sea of the second century A.D. where it plainly means "exposing himself to danger" as here. Lightfoot renders it here "having gambled with his life." The word \parabolani\ (riskers) was applied to the Christians who risked their lives for the dying and the dead.

rwp@Philippians:3:11 @{If by any means I may attain} (\ei p“s katantˆs“\). Not an expression of doubt, but of humility (Vincent), a modest hope (Lightfoot). For \ei p“s\, see strkjv@Romans:1:10; strkjv@11:14| where \parazˆl“s“\ can be either future indicative or aorist subjunctive like \katantˆs“\ here (see subjunctive \katalab“\ in verse 12|), late compound verb \katanta“\. {Resurrection} (\exanastasin\). Late word, not in LXX, but in Polybius and one papyrus example. Apparently Paul is thinking here only of the resurrection of believers out from the dead and so double \ex\ (\ten exanastasin tˆn ek nekr“n\). Paul is not denying a general resurrection by this language, but emphasizing that of believers.

rwp@Revelation:1:5 @{Who is the faithful witness} (\ho martus ho pistos\). "The witness the faithful," nominative in apposition like \pr“totokos\ and \arch“n\ with the preceding ablative \Iˆsou Christou\ with \apo\, a habit of John in this book (apparently on purpose) as in strkjv@2:13,20; strkjv@3:12|, etc. See this same phrase in strkjv@2:13; strkjv@3:14|. The use of \martus\ of Jesus here is probably to the witness (1:1|) in this book (22:16f.|), not to the witness of Jesus before Pilate (1Timothy:6:13|). {The first-born of the dead} (\ho pr“totokos t“n nekr“n\). A Jewish Messianic title (Psalms:88:28|) and as in strkjv@Colossians:1:18| refers to priority in the resurrection to be followed by others. See strkjv@Luke:2:7| for the word. {The ruler of the kings of the earth} (\ho arch“n t“n basile“n tˆs gˆs\). Jesus by his resurrection won lordship over the kings of earth (17:14; strkjv@19:16|), what the devil offered him by surrender (Matthew:4:8f.|). {Unto him that loveth us} (\t“i agap“nti hˆmƒs\). Dative of the articular present (not aorist \agapˆsanti\) active participle of \agapa“\ in a doxology to Christ, the first of many others to God and to Christ (1:6; strkjv@4:11; strkjv@5:9,12f.; strkjv@7:10,12|, etc.). For the thought see strkjv@John:3:16|. {Loosed} (\lusanti\). First aorist active participle of \lu“\ (Aleph A C), though some MSS. (P Q) read \lousanti\ (washed), a manifest correction. Note the change of tense. Christ loosed us once for all, but loves us always. {By his blood} (\en t“i haimati autou\). As in strkjv@5:9|. John here as in the Gospel and Epistles states plainly and repeatedly the place of the blood of Christ in the work of redemption.

rwp@Revelation:1:18 @{And I was dead} (\kai egenomˆn nekros\). "And I be came dead" (aorist middle participle of \ginomai\ as in strkjv@1:9,10|, definite reference to the Cross). {I am alive} (\z“n eimi\). Periphrastic present active indicative, "I am living," as the words \ho z“n\ just used mean. {Forevermore} (\eis tous ai“nas t“n ai“n“n\). "Unto the ages of the ages," a stronger expression of eternity even than in strkjv@1:6|. {The keys} (\tas kleis\). One of the forms for the accusative plural along with \kleidas\, the usual one (Matthew:16:19|). {Of death and of Hades} (\tou thanatou kai tou hƒidou\). Conceived as in strkjv@Matthew:16:18| as a prison house or walled city. The keys are the symbol of authority, as we speak of honouring one by giving him the keys of the city. Hades here means the unseen world to which death is the portal. Jesus has the keys because of his victory over death. See this same graphic picture in strkjv@6:8; strkjv@20:13f|. For the key of David see strkjv@3:7|, for the key of the abyss see strkjv@9:1; strkjv@20:1|.

rwp@Revelation:2:8 @{In Smyrna} (\en Smurnˆi\). North of Ephesus, on a gulf of the Aegean, one of the great cities of Asia (province), a seat of emperor-worship with temple to Tiberius, with many Jews hostile to Christianity who later join in the martyrdom of Polycarp, poor church (rich in grace) which receives only praise from Christ, scene of the recent massacre of Greeks by the Turks. Ramsay (_op. cit._, p. 251) terms Smyrna "the City of Life." Christianity has held on here better than in any city of Asia. {The first and the last} (\ho pr“tos kai ho eschatos\). Repeating the language of strkjv@1:17|. {Which was dead} (\hos egeneto nekros\). Rather, "who became dead" (second aorist middle indicative of \ginomai\) as in strkjv@1:18|. {And lived again} (\kai ezˆsen\). First aorist (ingressive, came to life) active of \za“\ (\ho z“n\ in strkjv@1:18|). Emphasis on the resurrection of Christ.

rwp@Revelation:3:1 @{In Sardis} (\en Sardesin\). Some thirty miles south-east of Thyatira, old capital of Lydia, wealthy and the home of Croesus, conquered by Cyrus and then by Alexander the Great, in B.C. 214 by Antiochus the Great, at the crossing of Roman roads, in a plain watered by the river Pactolus, according to Pliny the place where the dyeing of wool was discovered, seat of the licentious worship of Cybele and the ruins of the temple still there, called by Ramsay (_op. cit._, p. 354) "the city of Death," city of softness and luxury, of apathy and immorality, "a contrast of past splendour and present unresting decline" (Charles). Along with Laodicea it was blamed most of all the seven churches. {That hath the seven Spirits of God} (\ho ech“n ta hepta pneumata tou theou\). For which picture of the Holy Spirit see strkjv@1:4|. {And the seven stars} (\kai tous hepta asteras\). As in strkjv@1:16,20|. {A name that thou livest} (\onoma hoti zˆis\). A name in contrast with reality. The \hoti\ clause in apposition with \onoma\. {And thou art dead} (\kai nekros ei\). "The paradox of death under the name of life" (Swete). Not complete (a nucleus of life) death (verse 2|), but rapidly dying. See the picture in strkjv@James:2:17; strkjv@2Corinthians:6:9; strkjv@2Timothy:3:5|.

rwp@Revelation:3:2 @{Be thou watchful} (\ginou grˆgor“n\). Periphrastic imperative with present middle of \ginomai\ (keep on becoming) and present active participle of \grˆgore“\ (late present from perfect \egrˆgora\ and that from \egeir“\, as in strkjv@Matthew:24:42|) and see strkjv@16:15| for \grˆgore“\ also. He does not say "Arise from the dead" (Ephesians:5:14|), for there are vestiges of life. Those still alive are addressed through the angel of the church. {Stablish the things that remain} (\stˆrison ta loipa\). First aorist active imperative of \stˆriz“\, to make stable. Those not actually dead, but in grave peril. See a like command to Titus in Crete (Titus:1:5|). Every new pastor faces such a problem. {Which were ready to die} (\ha emellon apothanein\). Imperfect active plural because the individuals, though neuter plural, are regarded as living realities. The imperfect looking on the situation "with a delicate optimism" (Swete) as having passed the crisis, a sort of epistolary imperfect. {For I have found no works of thine} (\ou gar heurˆka sou erga\). "For I have not found any works of thine." Perfect active indicative of \heurisk“\. The church as a whole represented by \sou\ (thy). {Fulfilled} (\peplˆr“mena\). Perfect passive predicate participle of \plˆro“\. Their works have not measured up to God's standard (\en“pion tou theou mou\).

rwp@Revelation:6:8 @{A pale horse} (\hippos chl“ros\). Old adjective. Contracted from \chloeros\ (from \chloˆ\, tender green grass) used of green grass (Mark:6:39; strkjv@Revelation:8:7; strkjv@9:4|), here for yellowish, common in both senses in old Greek, though here only in N.T. in this sense, greenish yellow. We speak of a sorrel horse, never of a green horse. Zechariah (Zechariah:6:3|) uses \poikilos\ (grizzled or variegated). Homer used \chl“ros\ of the ashen colour of a face blanched by fear (pallid) and so the pale horse is a symbol of death and of terror. {His name was Death} (\onoma aut“i ho thanatos\). Anacoluthon in grammatical structure like that in strkjv@John:3:1| (cf. strkjv@Revelation:2:26|) and common enough. Death is the name of this fourth rider (so personified) and there is with Death "his inseparable comrade, Hades (1:16; strkjv@20:13f.|)" (Swete). Hades (\hƒidˆs\, alpha privative, and \idein\, to see, the unseen) is the abode of the dead, the keys of which Christ holds (Revelation:1:18|). {Followed} (\ˆkolouthei\). Imperfect active of \akolouthe“\, kept step with death, whether on the same horse or on another horse by his side or on foot John does not say. {Over the fourth part of the earth} (\epi to tetarton tˆs gˆs\). Partitive genitive \gˆs\ after \tetarton\. Wider authority (\exousia\) was given to this rider than to the others, though what part of the earth is included in the fourth part is not indicated. {To kill} (\apokteinai\). First aorist active infinitive of \apoktein“\, explanation of the \exousia\ (authority). The four scourges of strkjv@Ezekiel:14:21| are here reproduced with instrumental \en\ with the inanimate things (\romphaiƒi, lim“i thanat“i\) and \hupo\ for the beasts (\thˆri“n\). Death here (\thanat“i\) seems to mean pestilence as the Hebrew does (\loimos\ -- cf. \limos\ famine). Cf. the "black death" for a plague.

rwp@Revelation:9:1 @{Fallen} (\pept“kota\). Perfect active participle of \pipt“\, already down. In strkjv@Luke:10:18| note \pesonta\ (constative aorist active, like a flash of lightning) after \ethe“roun\ and in strkjv@Revelation:7:2| note \anabainonta\ (present active and linear, coming up, picturing the process) after \eidon\. {Of the pit of the abyss} (\tou phreatos tˆs abussou\). \Abussos\ is an old adjective (alpha privative and \buthos\, depth, without depth), but \hˆ abussos\ (supply \ch“ra\ place), the bottomless place. It occurs in strkjv@Romans:10:7| for the common receptacle of the dead for Hades (Sheol), but in strkjv@Luke:8:31| a lower depth is sounded (Swete), for the abode of demons, and in this sense it occurs in strkjv@Revelation:9:1,2,11; strkjv@11:7; strkjv@17:8; strkjv@20:1,3|. \Phrear\ is an old word for well or cistern (Luke:14:5; strkjv@John:4:11f.|) and it occurs in strkjv@Revelation:9:1f.| for the mouth of the abyss which is pictured as a cistern with a narrow orifice at the entrance and this fifth angel holds the key to it.

rwp@Revelation:11:8 @{Their dead bodies lie} (\to pt“ma aut“n\). Old word from \pipt“\ (to fall), a fall, especially of bodies slain in battle, a corpse, a carcase (Matthew:14:12|), here the singular (some MSS. \pt“mata\, plural) as belonging to each of the \aut“n\ (their) like \stomatos aut“n\ (their mouth) in verse 5|. Songs:also in verse 9|. No word in the Greek for "lie." {In} (\epi\). "Upon," as in verse 6|, with genitive (\tˆs plateias\), the broad way (\hodou\ understood), from \platus\ (broad) as in strkjv@Matthew:6:5|, old word (Revelation:21:21; strkjv@22:2|). {Of the great city} (\tˆs pole“s tˆs megalˆs\). Clearly Jerusalem in view of the closing clause (\hopou--estaur“thˆ\), though not here called "the holy city" as in verse 2|, and though elsewhere in the Apocalypse Babylon (Rome) is so described (14:8; strkjv@16:19; strkjv@17:5; strkjv@18:2,10,16,18,19,21|). {Which} (\hˆtis\). Which very city, not "whichever." {Spiritually} (\pneumatik“s\). This late adverb from \pneumatikos\ (spiritual) occurs in the N.T. only twice, in strkjv@1Corinthians:2:14| for the help of the Holy Spirit in interpreting God's message and here in a hidden or mystical (allegorical sense). For this use of \pneumatikos\ see strkjv@1Corinthians:10:3f|. Judah is called Sodom in strkjv@Isaiah:1:9f.; strkjv@Ezekiel:16:46,55|. See also strkjv@Matthew:10:15; strkjv@11:23|. Egypt is not applied to Israel in the O.T., but is "an obvious symbol of oppression and slavery" (Swete). {Where also their Lord was crucified} (\hopou kai ho kurios aut“n estaur“thˆ\). First aorist passive indicative of \stauro“\, to crucify, a reference to the fact of Christ's crucifixion in Jerusalem. This item is one of the sins of Jerusalem and the disciple is not greater than the Master (John:15:20|).

rwp@Revelation:11:9 @{Men from among} (\ek t“n\ etc.). No word for "men" (\anthr“poi\ or \polloi\) before \ek t“n\, but it is implied (partitive use of \ek\) as in strkjv@2:10| and often. See also strkjv@5:9; strkjv@7:9| for this enumeration of races and nations. {Do look upon} (\blepousin\). Present (vivid dramatic) active indicative of \blep“\. {Three days and a half} (\hˆmeras treis kai hˆmisu\). Accusative of extent of time. \Hˆmisu\ is neuter singular though \hˆmeras\ (days) is feminine as in strkjv@Mark:6:23; strkjv@Revelation:12:14|. The days of the gloating over the dead bodies are as many as the years of the prophesying by the witnesses (11:3|), but there is no necessary correspondence (day for a year). This delight of the spectators "is represented as at once fiendish and childish" (Swete). {Suffer not} (\ouk aphiousin\). Present active indicative of \aphi“\, late form for \aphiˆmi\, as in strkjv@Mark:1:34| (cf. \apheis\ in strkjv@Revelation:2:20|). This use of \aphiˆmi\ with the infinitive is here alone in the Apocalypse, though common elsewhere (John:11:44,48; strkjv@12:7; strkjv@18:8|). {Their dead bodies} (\ta pt“mata aut“n\). "Their corpses," plural here, though singular just before and in verse 8|. {To be laid in a tomb} (\tethˆnai eis mnˆma\). First aorist passive of \tithˆmi\, to place. \Mnˆma\ (old word from \mimnˆsk“\, to remind) is a memorial, a monument, a sepulchre, a tomb (Mark:5:3|). "In a country where burial regularly took place on the day of death the time of exposure and indignity would be regarded long" (Beckwith). See Tobit strkjv@1:18ff.

rwp@Revelation:11:11 @{After the} (\meta tas\ etc.). The article \tas\ (the) points back to strkjv@11:9|. {The breath of life from God} (\pneuma z“ˆs ek tou theou\). This phrase (\pneuma z“ˆs\) occurs in strkjv@Genesis:6:17; strkjv@7:15,22| of the lower animals, but here there is clearly an allusion to strkjv@Ezekiel:37:5,10| (also strkjv@2Kings:13:21|), where the dead bones lived again. {Entered into them} (\eisˆlthen en autois\). Second aorist active indicative of \eiserchomai\ with \en\ rather than \eis\ after it (cf. strkjv@Luke:9:46|). The prophecy has here become fact (change from future \pempsousin\ to aorist \eisˆlthen\). {They stood upon their feet} (\estˆsan epi tous podas aut“n\). Ingressive second aorist active indicative of \histˆmi\ (intransitive). Reference to strkjv@Ezekiel:37:10|, but with the accusative in place of genitive there after \epi\ as in strkjv@2Kings:13:21|. {Fell upon} (\epepesen epi\). Second aorist active indicative of \epipipt“\ with repetition of \epi\. The same prophetic use of the aorist as in \eisˆlthen\ and \estˆsan\. {Beheld} (\the“rountas\). Present active articular participle of \the“re“\. "The spectators were panic-stricken" (Swete).

rwp@Revelation:11:18 @{Were wroth} (\“rgisthˆsan\). Ingressive first aorist active indicative of \orgizomai\, "became angry." The culmination of wrath against God (16:13ff.; strkjv@20:8f.|). Cf. strkjv@Psalms:2:1,5,12; strkjv@99:1; strkjv@Acts:4:25ff|. John sees the hostility of the world against Christ. {Thy wrath came} (\ˆlthen hˆ orgˆ sou\). Second aorist active indicative of \erchomai\, the prophetic aorist again. The _Dies Irae_ is conceived as already come. {The time of the dead to be judged} (\ho kairos t“n nekr“n krithˆnai\). For this use of \kairos\ see strkjv@Mark:11:13; strkjv@Luke:21:24|. By "the dead" John apparently means both good and bad (John:5:25; strkjv@Acts:24:21|), coincident with the resurrection and judgment (Mark:4:29; strkjv@Revelation:14:15ff.; strkjv@20:1-15|). The infinitive \krithˆnai\ is the first aorist passive of \krin“\, epexegetic use with the preceding clause, as is true also of \dounai\ (second aorist active infinitive of \did“mi\), to give. {Their reward} (\ton misthon\). This will come in the end of the day (Matthew:20:8|), from God (Matthew:6:1|), at the Lord's return (Revelation:22:12|), according to each one's work (1Corinthians:3:8|). {The small and the great} (\tous mikrous kai tous megalous\). The accusative here is an anacoluthon and fails to agree in case with the preceding datives after \dounai ton misthon\, though some MSS. have the dative \tois mikrois\, etc. John is fond of this phrase "the small and the great" (13:16; strkjv@19:5,18; strkjv@20:12|). {To destroy} (\diaphtheirai\). First aorist active infinitive of \diaphtheir“\, carrying on the construction with \kairos\. Note \tous diaphtheirontas\, "those destroying" the earth (corrupting the earth). There is a double sense in \diaphtheir“\ that justifies this play on the word. See strkjv@19:2|. In strkjv@1Timothy:6:5| we have those "corrupted in mind" (\diaphtharmenoi ton noun\). God will destroy the destroyers (1Corinthians:3:16f.|).

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: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:16:3 @{Into the sea} (\eis tˆn thalassan\). Like the first Egyptian plague (Exodus:7:12-41|) though only the Nile affected then. {Blood as of a dead man} (\haima h“s nekrou\). At the trumpet (8:11|) the water becomes wormwood. Here \h“s nekrou\ is added to strkjv@Exodus:7:19|, "the picture of a murdered man weltering in his blood" (Swete). "Coagulated blood, fatal to animal life" (Moffatt). {Every living soul} (\pƒsa psuchˆ z“ˆs\). "Every soul of life" (Hebraism, strkjv@Genesis:1:21|, marked by life). {Even the things that were in the sea} (\ta en tˆi thalassˆi\). "The things in the sea," in apposition with \psuchˆ\. Complete destruction, not partial as in strkjv@8:9|.

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

rwp@Revelation:20:12 @{The dead, the great and the small} (\tous nekrous tous megalous kai tous mikrous\). The general resurrection of verse 13| is pictured by anticipation as already over. No living are mentioned after the battle of verses 7-10|, though some will be living when Jesus comes to judge the quick and the dead (2Timothy:4:1; strkjv@1Thessalonians:4:13ff.|). All classes and conditions (11:18; strkjv@13:16; strkjv@19:5,18|) John saw "standing before the throne" (\hest“tas en“pion tou thronou\). {Books were opened} (\biblia ˆnoichthˆsan\). First aorist passive of \anoig“\. Like strkjv@Daniel:7:10|. The record of each human being has been kept in God's books. {Were judged} (\ekrithˆsan\). First aorist passive indicative of \krin“\. The sentence upon each rests upon written evidence. {Another book which is the book of life} (\allo biblion ho estin tˆs z“ˆs\). This book has already been mentioned (3:5; strkjv@13:8; strkjv@17:8|). "It is the roll of living citizens of Jerusalem" (Swete), "the church of the first born enrolled in heaven" (Hebrews:12:23|). The books are "the vouchers for the book of life" (Alford). We are saved by grace, but character at last (according to their works) is the test as the fruit of the tree (Matthew:7:16,20; strkjv@10:32f.; strkjv@25:31-46; strkjv@John:15:6; strkjv@2Corinthians:5:10; strkjv@Romans:2:10; strkjv@Revelation:2:23; strkjv@20:12; strkjv@22:12|).

rwp@Revelation:20:13 @{Gave up} (\ed“ken\). Just "gave" (first aorist active indicative of \did“mi\), but for the sea to give is to give up (effective aorist). Sea as well as land delivers its dead (all kinds of dead, good and bad). Swete notes that accidental deaths will not prevent any from appearing. Milligan is sure that the sea here means "the sea of the troubled and sinful world." {Death and Hades} (\ho thanatos kai ho hƒidˆs\). "An inseparable pair" (Swete) as in strkjv@1:18; strkjv@6:8; strkjv@20:14|. Songs:in strkjv@Matthew:16:18| "the gates of Hades" means the power of death. Etymologically Hades is the unseen world where all who die are as opposed to this visible world, but in actual use Hades is sometimes treated as the abode of the unrighteous (Luke:16:23|). Charles thinks that this is true here, though there is nothing to show it apart from the personification of death and Hades and the casting of both into the lake of fire in verse 14|. Here again "each man" (\hekastos\) receives judgment according to his deeds (Matthew:16:27; strkjv@1Corinthians:3:13; strkjv@2Corinthians:5:10; strkjv@Romans:2:6; strkjv@14:12; strkjv@1Peter:1:17; strkjv@Revelation:2:23|).

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

rwp@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@Romans:1:4 @{Who was declared} (\tou horisthentos\). Articular participle (first aorist passive) of \horiz“\ for which verb see on ¯Luke:22:22; strkjv@Acts:2:23|. He was the Son of God in his preincarnate state (2Corinthians:8:9; strkjv@Phillipians:2:6|) and still so after his Incarnation (verse 3|, "of the seed of David"), but it was the Resurrection of the dead (\ex anastase“s nekr“n\, the general resurrection implied by that of Christ) that definitely marked Jesus off as God's Son because of his claims about himself as God's Son and his prophecy that he would rise on the third day. This event (cf. strkjv@1Corinthians:15|) gave God's seal "with power" (\en dunamei\), "in power," declared so in power (2Corinthians:13:4|). The Resurrection of Christ is the miracle of miracles. "The resurrection only declared him to be what he truly was" (Denney). {According to the spirit of holiness} (\kata pneuma hagi“sunˆs\). Not the Holy Spirit, but a description of Christ ethically as \kata sarka\ describes him physically (Denney). \Hagi“sunˆ\ is rare (1Thessalonians:3:13; strkjv@2Corinthians:7:1| in N.T.), three times in LXX, each time as the attribute of God. "The \pneuma hagi“sunˆs\, though not the Divine nature, is that in which the Divinity or Divine Personality Resided " (Sanday and Headlam). {Jesus Christ our Lord} (\Iˆsou Christou tou kuriou hˆm“n\). These words gather up the total personality of Jesus (his deity and his humanity).

rwp@Romans:3:13 @{Throat} (\larugx\). Old word, larynx. {Open sepulchre} (\taphos ane“igmenos\). Perfect passive participle of \anoig“\, "an opened grave." Their mouth (words) like the odour of a newly opened grave. "Some portions of Greek and Roman literature stink like a newly opened grave" (Shedd). {They have used deceit} (\edoliousan\). Imperfect (not perfect or aorist as the English implies) active of \dolio“\, only in LXX and here in the N.T. from the common adjective \dolios\, deceitful (2Corinthians:11:13|). The regular form would be \edolioun\. The \-osan\ ending for third plural in imperfect and aorist was once thought to be purely Alexandrian because so common in the LXX, but it is common in the Boeotian and Aeolic dialects and occurs in \eichosan\ in the N.T. (John:15:22,24|). "They smoothed their tongues" in the Hebrew. {Poison} (\ios\). Old word both for rust (James:5:3|) and poison (James:3:8|). {Of asps} (\aspid“n\). Common word for round bowl, shield, then the Egyptian cobra (a deadly serpent). Often in LXX. Only here in the N.T. The poison of the asp lies in a bag under the lips (\cheilˆ\), often in LXX, only here in N.T. Genitive case after \gemei\ (is full).

rwp@Romans:4:19 @{Without being weakened in faith} (\mˆ asthenˆsas tˆi pistei\). "Not becoming weak in faith." Ingressive first aorist active participle with negative \mˆ\. {Now as good as dead} (\ˆdˆ nenekr“menon\). Perfect passive participle of \nekro“\, "now already dead." B omits \ˆdˆ\. He was, he knew, too old to become father of a child. {About} (\pou\). The addition of \pou\ (somewhere, about) "qualifies the exactness of the preceding numeral" (Vaughan). The first promise of a son to Abraham and Sarah came (Genesis:15:3f.|) before the birth of Ishmael (86 when Ishmael was born). The second promise came when Abraham was 99 years old (Genesis:17:1|), calling himself 100 (Genesis:17:17|).

rwp@Romans:6:4 @{We were buried therefore with him by means of baptism unto death} (\sunetaphˆmen oun aut“i dia tou baptismatos eis ton thanaton\). Second aorist passive indicative of \sunthapt“\, old verb to bury together with, in N.T. only here and strkjv@Colossians:2:12|. With associative instrumental case (\aut“i\) and "by means of baptism unto death" as in verse 3|. {In newness of life} (\en kainotˆti z“ˆs\). The picture in baptism points two ways, backwards to Christ's death and burial and to our death to sin (verse 1|), forwards to Christ's resurrection from the dead and to our new life pledged by the coming out of the watery grave to walk on the other side of the baptismal grave (F. B. Meyer). There is the further picture of our own resurrection from the grave. It is a tragedy that Paul's majestic picture here has been so blurred by controversy that some refuse to see it. It should be said also that a symbol is not the reality, but the picture of the reality.

rwp@Romans:6:11 @{Reckon ye also yourselves} (\kai humeis logizesthe\). Direct middle imperative of \logizomai\ and complete proof that Paul does not mean that baptism makes one dead to sin and alive to God. That is a spiritual operation "in Christ Jesus" and only pictured by baptism. This is a plea to live up to the ideal of the baptized life.

rwp@Romans:6:13 @{Neither present} (\mˆde paristanete\). Present active imperative in prohibition of \paristan“\, late form of \paristˆmi\, to place beside. Stop presenting your members or do not have the habit of doing so, "do not go on putting your members to sin as weapons of unrighteousness." {Instruments} (\hopla\). Old word for tools of any kind for shop or war (John:18:3; strkjv@2Corinthians:6:7; strkjv@10:4; strkjv@Romans:13:12|). Possibly here figure of two armies arrayed against each other (Galatians:5:16-24|), and see \hopla dikaiosunˆs\ below. The two sets of \hopla\ clash. {But present yourselves unto God} (\alla parastˆsate heautous t“i the“i\). First aorist active imperative of \paristˆmi\, same verb, but different tense, do it now and completely. Our "members" (\melˆ\) should be at the call of God "as alive from the dead."

rwp@Romans:6:14 @{Shall not have dominion} (\ou kurieusei\). Future active indicative of \kurieu“\, old verb from \kurios\, "shall not lord it over you," even if not yet wholly dead. Cf. strkjv@2Corinthians:1:24|.

rwp@Romans:7:4 @{Ye also were made to the law} (\kai humeis ethanat“thˆte\). First aorist indicative passive of \thanato“\, old verb, to put to death (Matthew:10:21|) or to make to die (extinct) as here and strkjv@Romans:8:13|. The analogy calls for the death of the law, but Paul refuses to say that. He changes the structure and makes them dead to the law as the husband (6:3-6|). The relation of marriage is killed "through the body of Christ" as the "propitiation" (3:25|) for us. Cf. strkjv@Colossians:1:22|. {That we should be joined to another} (\eis to genesthai heter“i\). Purpose clause with \eis to\ and the infinitive. First mention of the saints as wedded to Christ as their Husband occurs in strkjv@1Corinthians:6:13; strkjv@Galatians:4:26|. See further strkjv@Ephesians:5:22-33|. {That we might bring forth fruit unto God} (\hina karpophorˆs“men t“i the“i\). He changes the metaphor to that of the tree used in strkjv@6:22|.

rwp@Romans:7:8 @{Finding occasion} (\aphormˆn labousa\). See strkjv@2Corinthians:5:12; strkjv@11:12; strkjv@Galatians:5:13| for \aphormˆn\, a starting place from which to rush into acts of sin, excuses for doing what they want to do. Just so drinking men use the prohibition laws as "occasions" for violating them. {Wrought in me} (\kateirgasato en emoi\). First aorist active middle indicative of the intensive verb \katergazomai\, to work out (to the finish), effective aorist. The command not to lust made me lust more. {Dead} (\nekra\). Inactive, not non-existent. Sin in reality was there in a dormant state.

rwp@Romans:7:9 @{I was alive} (\ez“n\). Imperfect active. Apparently, "the lost paradise in the infancy of men" (Denney), before the conscience awoke and moral responsibility came, "a seeming life" (Shedd). {Sin revived} (\hˆ hamartia anezˆsen\). Sin came back to life, waked up, the blissful innocent stage was over, "the commandment having come" (\elthousˆs tˆs entolˆs\, genitive absolute). {But I died} (\eg“ de apethanon\). My seeming life was over for I was conscious of sin, of violation of law. I was dead before, but I did not know. Now I found out that I was spiritually dead.

rwp@Romans:8:10 @{The body is dead} (\to men s“ma nekron\). Has the seeds of death in it and will die "because of sin." {The spirit is life} (\to de pneuma z“ˆ\). The redeemed human spirit. He uses \z“ˆ\ (life) instead of \z“sa\ (living), "God-begotten, God-sustained life" (Denney), if Christ is in you.

rwp@Romans:8:29 @{Foreknew} (\proegn“\). Second aorist active indicative of \progin“sk“\, old verb as in strkjv@Acts:26:5|. See strkjv@Psalms:1:6| (LXX) and strkjv@Matthew:7:23|. This fore-knowledge and choice is placed in eternity in strkjv@Ephesians:1:4|. {He foreordained} (\pro“risen\). First aorist active indicative of \prooriz“\, late verb to appoint beforehand as in strkjv@Acts:4:28; strkjv@1Corinthians:2:7|. Another compound with \pro-\ (for eternity). {Conformed to the image} (\summorphous tˆs eikonos\). Late adjective from \sun\ and \morphˆ\ and so an inward and not merely superficial conformity. \Eik“n\ is used of Christ as the very image of the Father (2Corinthians:4:4; strkjv@Colossians:1:15|). See strkjv@Phillipians:2:6f.| for \morphˆ\. Here we have both \morphˆ\ and \eik“n\ to express the gradual change in us till we acquire the likeness of Christ the Son of God so that we ourselves shall ultimately have the family likeness of sons of God. Glorious destiny. {That he might be} (\eis to einai auton\). Common idiom for purpose. {First born among many brethren} (\pr“totokon en pollois adelphois\). Christ is "first born" of all creation (Colossians:1:15|), but here he is "first born from the dead" (Colossians:1:18|), the Eldest Brother in this family of God's sons, though "Son" in a sense not true of us.

rwp@Romans:10:7 @{Into the abyss} (\eis tˆn abusson\). See strkjv@Luke:8:31| for this old Greek word (\a\ privative and \bussos\) bottomless like sea (Psalms:106:26|), our abyss. In strkjv@Revelation:9:1| it is the place of torment. Paul seems to refer to Hades or Sheol (Acts:2:27,31|), the other world to which Christ went after death. {To bring Christ up} (\Christon anagagein\). Second aorist active infinitive of \anag“\ and dependent on \katabˆsetai\ (shall descend). Christ has already risen from the dead. The deity and resurrection of Christ are precisely the two chief points of attack today on the part of sceptics.

rwp@Romans:11:15 @{The casting away of them} (\hˆ apobolˆ aut“n\). Objective genitive (\aut“n\) with \apobolˆ\, old word from \apoball“\, to throw off (Mark:10:50|), in N.T. only here and strkjv@Acts:27:22|. {The reconciling of the world} (\katallagˆ kosmou\). See strkjv@5:10f.| for \katallagˆ\ (reconciling). It explains verse 12|. {The receiving} (\hˆ proslˆmpsis\). Old word from \proslamban“\, to take to oneself, only here in N.T. {Life from the dead} (\z“ˆ ek nekr“n\). Already the conversion of Jews had become so difficult. It is like a miracle of grace today, though it does happen. Many think that Paul means that the general resurrection and the end will come when the Jews are converted. Possibly so, but it is by no means certain. His language may be merely figurative.

rwp@Romans:16:10 @{Apelles} (\Apellˆn\). A name among Jews and a famous tragic actor also. {The approved} (\ton dokimon\). The tried and true (1Corinthians:11:19; strkjv@2Corinthians:10:18; strkjv@13:7|). {Them which are of the household of Aristobulus} (\tous ek t“n Aristoboulou\). The younger Aristobulus was a grandson of Herod the Great. Lightfoot suggests that some of the servants in this household had become Christians, Aristobulus being dead.

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