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rwp@1Corinthians:2:2 @{For I determined not to know anything among you} (\ou gar ekrina ti eidenai en humin\). Literally, "For I did not decide to know anything among you." The negative goes with \ekrina\, not with \ti\. Paul means that he did not think it fit or his business to know anything for his message beyond this "mystery of God." {Save Jesus Christ} (\ei mˆ Iˆsoun Christon\). Both the person and the office (Lightfoot). I had no intent to go beyond him and in particular, {and him crucified} (\kai touton estaur“menon\). Literally, {and this one as crucified} (perfect passive participle). This phase in particular (1:18|) was selected by Paul from the start as the centre of his gospel message. He decided to stick to it even after Athens where he was practically laughed out of court. The Cross added to the \scandalon\ of the Incarnation, but Paul kept to the main track on coming to Corinth.

rwp@1Corinthians:5:3 @{For I verily} (\eg“ men gar\). Emphatic statement of Paul's own attitude of indignation, \eg“\ in contrast with \humeis\. He justifies his demand for the expulsion of the man. {Being absent} (\ap“n\) Although absent (concessive participle) and so of \par“n\ though present. Each with locative case (\t“i s“mati, t“i pneumati\). {Have already judged} (\ˆdˆ kekrika\). Perfect active indicative of \krin“\. I have already decided or judged, as though present (\h“s par“n\). Paul felt compelled to reach a conclusion about the case and in a sentence of much difficulty seems to conceive an imaginary church court where the culprit has been tried and condemned. There are various ways of punctuating the clauses in this sentence in verses 3-5|. It is not merely Paul's individual judgment. The genitive absolute clause in verse 4|, {ye being gathered together} (\sunachthent“n hum“n\, first aorist passive participle of \sunag“\, in regular assembly) {and my spirit} (\kai tou emou pneumatos\) with the assembly (he means) {and meeting in the name of our Lord Jesus} (\en t“i onomati tou Kuriou [hˆm“n] Iˆsou\) with the power of the Lord Jesus (\sun tˆi dunamei tou Kuriou hˆm“n Iˆsou\), though this clause can be taken with the infinitive to deliver (\paradounai\). It makes good syntax and sense taken either way. The chief difference is that, if taken with "gathered together" (\sunachthent“n\) Paul assumes less apostolic prerogative to himself. But he did have such power and used it against Elymas (Acts:13:8ff.|) as Peter did against Ananias and Sapphira (Acts:5:1ff.|).

rwp@1Corinthians:6:1 @{Dare any of you?} (\tolmƒi tis hum“n;\). Does any one of you dare? Rhetorical question with present indicative of \tolma“\, old verb from \tolma\, daring. Bengel: _grandi verbo notatur laesa majestas Christianorum_. "The word is an argument in itself" (Robertson and Plummer). Apparently Paul has an actual case in mind as in chapter strkjv@1Corinthians:5| though no name is called. {Having a matter against his neighbour} (\pragma ech“n pros ton heteron\). Forensic sense of \pragma\ (from \prass“\, to do, to exact, to extort as in strkjv@Luke:3:13|), a case, a suit (Demosthenes 1020, 26), with the other or the neighbour as in strkjv@10:24; strkjv@14:17; strkjv@Galatians:6:4; strkjv@Romans:2:1|. {Go to law} (\krinesthai\). Present middle or passive (ch. strkjv@Romans:3:4|) in the same forensic sense as \krithˆnai\ in strkjv@Matthew:5:40|. \Kritˆs\, judge, is from this verb. {Before the unrighteous} (\epi t“n adik“n\). This use of \epi\ with the genitive for "in the presence of" is idiomatic as in strkjv@2Corinthians:7:14|, \epi Titou\, in the case of Titus. The Jews held that to bring a lawsuit before a court of idolaters was blasphemy against the law. But the Greeks were fond of disputatious lawsuits with each other. Probably the Greek Christians brought cases before pagan judges.

rwp@1Corinthians:6:2 @{Shall judge the world} (\ton kosmon krinousin\). Future active indicative. At the last day with the Lord Jesus (Matthew:19:28; strkjv@Luke:22:30|). {Are ye unworthy to judge the smallest matters?} (\anaxioi este kritˆri“n elachist“n;\). \Anaxios\ is an old word (\an\ and \axios\), though only here in the N.T. There is dispute as to the meaning of \kritˆria\ here and in verse 4|, old word, but nowhere else in N.T. save in strkjv@James:2:6|. Naturally, like other words in \-tˆrion\ (\akroatˆrion\, auditorium, strkjv@Acts:25:23|), this word means the place where judgment is rendered, or court. It is common in the papyri in the sense of tribunal. In the _Apost. Const_. ii. 45 we have \mˆ erchesth“ epi kritˆrion ethnikon\ (Let him not come before a heathen tribunal). Hence here it would mean, "Are ye unworthy of the smallest tribunals?" That is, of sitting on the smallest tribunals, of forming courts yourselves to settle such things?

rwp@1Corinthians:6:7 @{Nay, already it is altogether a defect among you} (\ˆdˆ men oun hol“s hˆttˆma humin estin\). "Indeed therefore there is to you already (to begin with, \ˆdˆ\, before any question of courts) wholly defeat." \Hˆttˆma\ (from \hˆttaomai\) is only here, strkjv@Romans:11:12; strkjv@Isaiah:31:8| and ecclesiastical writers. See \hˆttaomai\ (from \hˆtt“n\, less) in strkjv@2Corinthians:12:13; strkjv@2Peter:2:19f.| \Nikˆ\ was victory and \hˆtta\ defeat with the Greeks. It is defeat for Christians to have lawsuits (\krimata\, usually decrees or judgments) with one another. This was proof of the failure of love and forgiveness (Colossians:3:13|). {Take wrong} (\adikeisthe\). Present middle indicative, of old verb \adike“\ (from \adikos\, not right). Better undergo wrong yourself than suffer {defeat} in the matter of love and forgiveness of a brother. {Be defrauded} (\apostereisthe\). Permissive middle again like \adikeisthe\. Allow yourselves to be robbed (old verb to deprive, to rob) rather than have a lawsuit.

rwp@1Corinthians:11:5 @{With her head unveiled} (\akatakalupt“i tˆi kephalˆi\). Associative instrumental case of manner and the predicative adjective (compound adjective and feminine form same as masculine), "with the head unveiled." Probably some of the women had violated this custom. "Amongst Greeks only the \hetairai\, so numerous in Corinth, went about unveiled; slave-women wore the shaven head--also a punishment of the adulteress" (Findlay). Cf. strkjv@Numbers:5:18|. {One and the same thing as if she were shaven} (\hen kai to auto tˆi exurˆmenˆi\). Literally, "One and the same thing with the one shaven" (associative instrumental case again, Robertson, _Grammar_, p. 530). Perfect passive articular participle of the verb \xura“\, later form for the old \xure“\. It is public praying and prophesying that the Apostle here has in mind. He does not here condemn the act, but the breach of custom which would bring reproach. A woman convicted of adultery had her hair shorn (Isaiah:7:20|). The Justinian code prescribed shaving the head for an adulteress whom the husband refused to receive after two years. Paul does not tell Corinthian Christian women to put themselves on a level with courtesans.

rwp@1Corinthians:11:33 @{Wait one for another} (\allˆlous ekdechesthe\). As in strkjv@John:5:3; strkjv@Acts:17:16|. That is common courtesy. Wait in turn. Vulgate has _invicem expectate_.

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

rwp@Acts:12:10 @{When they were past} (\dielthontes\). Second aorist active participle of \dierchomai\, transitive with \dia\ in composition. {The first and the second ward} (\pr“tˆn phulakˆn kai deuteran\). It is not clear to what this language refers. Some take it to mean single soldiers, using \phulakˆn\ in the sense of a guard (one before the door, one at the iron gate). But it seems hardly likely that the two soldiers with whom Peter had been stationed are meant. Probably the "first ward" means the two soldiers of the quaternion stationed by the door and the second ward some other soldiers, not part of the sixteen, further on in the prison by the iron gate. However understood, the difficulties of escape are made plain. {Unto the iron gate that leadeth into the city} (\epi tˆn pulˆn tˆn sidˆrƒn tˆn pherousan eis tˆn polin\). Note the triple use of the article (the gate the iron one the one leading into the city). For this resumptive use of the article see Robertson, _Grammar_, pp. 762, 764. This iron gate may have opened from a court out into the street and effectually barred escape. {Opened to them} (\ˆnoigˆ autois\). Second aorist passive indicative of \anoig“\, the usual later form though \ˆnoichthˆ\ (first aorist passive) occurs also, was opened. {Of its own accord} (\automatˆ\). Old compound adjective (\autos\, self, obsolete \ma“\, to desire eagerly, feminine form though masculine \automatos\ also used as feminine). In the N.T. only here and strkjv@Mark:4:28|. It was a strange experience for Peter. The Codex Bezae adds here "went down the seven steps" (\katebˆsan tous hepta bathmous\), an interesting detail that adds to the picture. {One street} (\rhumˆn mian\). The angel saw Peter through one of the narrow streets and then left him. We have no means of knowing precisely the location of the prison in the city. On "departed" (\apestˆ\) see on verse ¯7|.

rwp@Acts:12:16 @{Continued knocking} (\epemenen krou“n\). Imperfect active and present participle. Now all heard the knocking. {When they had opened} (\anoixantes\). First aorist active participle of \anoig“\ or \-numi\. The whole group rushed out to the courtyard this time to make sure. {They were amazed} (\exestˆsan\). The frequent second aorist active (intransitive) indicative of \existˆmi\.

rwp@Acts:13:16 @{Paul stood up} (\anastas Paulos\). The Jewish custom was to sit while speaking (Luke:4:20|), but the Greek and Roman was to stand (Acts:17:22|). It is possible as Lewin (_Life of St. Paul_, Vol. 1, p. 141) suggests that here Paul stepped upon the platform and then took his seat as he began to speak or he may have followed the Greek and Roman custom. Paul is the leader now and the more gifted speaker (Acts:14:12|), so that he responds to the courteous invitation of the rulers. {Beckoning} (\kataseisas\). First aorist active participle of \katasei“\, old verb to shake down, a dramatic gesture for quiet and order like Peter in strkjv@12:17| and Paul on the steps of the tower of Antonia (21:40|). {And ye that fear God} (\kai hoi phoboumenoi ton theon\). Evidently large numbers of these Gentiles like Cornelius in Caesarea were present. They offered Paul a great opportunity for reaching the purely pagan Gentiles. This (verses 16-41|) is the first full report of a sermon of Paul's that Luke has preserved for us. He is now a practised preacher of the gospel that he began proclaiming at Damascus, that Jesus of Nazareth is the Messiah of promise and the Saviour of the whole world both Jew and Gentile if they will only believe on him and be saved. It is possible that Paul here based his sermon on the passages of the law and the prophets that had just been read. He uses two words from the LXX, one in verse 19| from strkjv@Deuteronomy:1:31| \etrophophorˆsen\ (as a nursing-father bare he them), the reading of many old MSS. and the one preferred by the American Committee, the other in verse 17| from strkjv@Isaiah:1:2| \hups“sen\ (exalted). At any rate it is clear that Paul spoke in Greek so that all could understand his sermon. He may have written out notes of this sermon afterwards for Luke. The keynotes of Paul's theology as found in his Epistles appear in this sermon. It is interesting to observe the steady growth of Paul's Christology as he faced the great problems of his day. Here we see Paul's gospel for the Jews and the God-fearers (Gentiles friendly to the Jews).

rwp@Acts:13:45 @{The Jews} (\hoi Ioudaioi\). Certainly not the proselytes of verse 43|. Probably many of the Jews that were then favourably disposed to Paul's message had reacted against him under the influence of the rabbis during the week and evidently on this Sabbath very many Gentiles ("almost the whole city," "the multitudes" \tous ochlous\) had gathered, to the disgust of the stricter Jews. Nothing is specifically stated here about the rabbis, but they were beyond doubt the instigators of, and the ringleaders in, the opposition as in Thessalonica (17:5|). No such crowds (\ochlous\) came to the synagogue when they were the speakers. {With jealousy} (\zˆlou\). Genitive case of \zˆlos\ (from \ze“\, to boil) after \eplˆsthˆsan\ (effective first aorist passive indicative of \pimplˆmi\). Envy and jealousy arise between people of the same calling (doctors towards doctors, lawyers towards lawyers, preachers towards preachers). Songs:these rabbis boiled with jealousy when they saw the crowds gathered to hear Paul and Barnabas. {Contradicted} (\antelegon\). Imperfect active of \antileg“\, old verb to speak against, to say a word in opposition to (\anti\, face to face). It was interruption of the service and open opposition in the public meeting. Paul and Barnabas were guests by courtesy and, of course, could not proceed further, when denied that privilege. {Blasphemed} (\blasphˆmountes\). Blaspheming. Songs:the correct text without the addition \antilegontes\ (repeated from \antelegon\ above). Common verb in the Gospels for saying injurious and harmful things. Doubtless these rabbis indulged in unkind personalities and made it plain that Paul and Barnabas were going beyond the limitations of pure Judaism in their contacts with Gentiles.

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:16:19 @{Was gone} (\exˆlthen\). Was gone out of the slave girl, second aorist active indicative of \exerchomai\. "The two most important social revolutions worked by Christianity have been the elevation of woman and the abolition of slavery" (Furneaux). Both are illustrated here (Lydia and this slave girl). "The most sensitive part of 'civilized' man is the pocket" (Ramsay). {Laid hold on} (\epilabomenoi\). Second aorist middle participle of \epilamban“\ as in strkjv@9:27; strkjv@17:19|, but here with hostile intent. {Dragged} (\heilkusan\). First aorist active indicative of \helku“\, late form of the old verb \helk“\ (also in strkjv@James:2:6|) to draw as a sword, and then to drag one forcibly as here and strkjv@21:30|. It is also used of spiritual drawing as by Jesus in strkjv@John:12:32|. Here it is by violence. {Into the marketplace} (\eis tˆn agoran\). Into the Roman forum near which would be the courts of law as in our courthouse square, as in strkjv@17:17|. Marketing went on also (Mark:7:4|), when the crowds collect (Mark:6:56|), from \ageir“\, to collect or gather. {Unto the rulers} (\epi tous archontas\). General Greek term for "the magistrates."

rwp@Acts:16:34 @{He brought them up} (\anagag“n\). Second aorist active participle of \anag“\. It looks as if his house was above the prison. The baptism apparently took place in the pool or tank in which he bathed Paul and Silas (Deuteronomy:Wette) or the rectangular basin (_impluvium_) in the court for receiving the rain or even in a swimming pool or bath (\kolumbˆthra\) found within the walls of the prison (Kuinoel). Meyer: "Perhaps the water was in the court of the house; and the baptism was that of immersion, which formed an essential part of the symbolism of the act." {Set meat} (\parethˆken trapezan\). Set a "table" before them with food on it. They had probably had no food for a day. {With all his house} (\panoikei\). Adverb, once in Plato, though usually \panoikiƒi\. In LXX, but here alone in the N.T. It is in an amphibolous position and can be taken either with "rejoiced" (\ˆgalliasato\) or "having believed" (\pepisteuk“s\, perfect active participle, permanent belief), coming between them. The whole household (family, warden, slaves) heard the word of God, believed in the Lord Jesus, made confession, were baptized, and rejoiced. Furneaux considers the haste in baptism here "precipitate" as in the baptism of the eunuch. But why delay?

rwp@Acts:17:5 @{Moved with jealousy} (\zˆl“santes\). Both our English words, {zeal} and {jealousy}, are from the Greek \zˆlos\. In strkjv@13:45| the Jews (rabbis) "were filled with jealousy" (\eplˆsthˆsan zˆlou\). That is another way of saying the same thing as here. The success of Paul was entirely too great in both places to please the rabbis. Songs:here is jealousy of Jewish preachers towards Christian preachers. It is always between men or women of the same profession or group. In strkjv@1Thessalonians:2:3-10| Paul hints at some of the slanders spread against him by these rabbis (deceivers, using words of flattery as men-pleasers, after vain-glory, greed of gain, etc.). {Took unto them} (\proslabomenoi\). Second aorist middle (indirect, to themselves) participle of \proslamban“\, old and common verb. {Certain vile fellows of the rabble} (\t“n agorai“n andras tinas ponˆrous\). The \agora\ or market-place was the natural resort for those with nothing to do (Matthew:20:4|) like the court-house square today or various parks in our cities where bench-warmers flock. Plato (_Protagoras_ 347 C) calls these \agoraioi\ (common word, but in N.T. only here and strkjv@19:38|) idlers or good-for-nothing fellows. They are in every city and such "bums" are ready for any job. The church in Thessalonica caught some of these peripatetic idlers (2Thessalonians:3:10f.|) "doing nothing but doing about." Songs:the Jewish preachers gather to themselves a choice collection of these market-loungers or loafers or wharf-rats. The Romans called them _subrostrani_ (hangers round the rostrum or _subbasilicari_). {Gathering a crowd} (\ochlopoiˆsantes\). Literally, making or getting (\poie“\) a crowd (\ochlos\), a word not found elsewhere. Probably right in the \agora\ itself where the rabbis could tell men their duties and pay them in advance. Instance Hyde Park in London with all the curious gatherings every day, Sunday afternoons in particular. {Set the city on an uproar} (\ethoruboun\). Imperfect active of \thorube“\, from \thorubos\ (tumult), old verb, but in the N.T. only here and strkjv@20:10; strkjv@Matthew:9:23; strkjv@Mark:4:39|. They kept up the din, this combination of rabbis and rabble. {Assaulting the house of Jason} (\epistantes tˆi oikiƒi Iasonos\). Second aorist (ingressive) active of \ephistˆmi\, taking a stand against, rushing at, because he was Paul's host. He may have been a Gentile (Jason the name of an ancient king of Thessaly), but the Jews often used it for Joshua or Jesus (II Macc. strkjv@1:7). {They sought} (\ezˆtoun\). Imperfect active. They burst into the house and searched up and down. {Them} (\autous\). Paul and Silas. They were getting ready to have a lynching party.

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

rwp@Acts:21:28 @{Help} (\boˆtheite\). Present active imperative of \boˆthe“\, to run (\the“\) at a cry (\boˆ\), as if an outrage had been committed like murder or assault. {All men everywhere} (\panta pantachˆi\). Alliterative. \Pantachˆi\ is a variation in MSS., often \pantachou\, and here only in the N.T. The charges against Paul remind one of those against Stephen (Acts:6:13|) in which Paul had participated according to his confession (22:20|). Like the charges against Stephen and Jesus before him truth and falsehood are mixed. Paul had said that being a Jew would not save a man. He had taught the law of Moses was not binding on Gentiles. He did hold, like Jesus and Stephen, that the temple was not the only place to worship God. But Paul gloried himself in being a Jew, considered the Mosaic law righteous for Jews, and was honouring the temple at this very moment. {And moreover also he brought Greeks also into the temple} (\eti te kai Hellˆnas eisˆgagen eis to hieron\). Note the three particles (\eti te kai\), {and} (\te\) {still more} (\eti\) {also} or {even} (\kai\). Worse than his teaching (\didask“n\) is his dreadful deed: he actually brought (\eisˆgagen\, second aorist active indicative of \eisag“\). This he had a right to do if they only went into the court of the Gentiles. But these Jews mean to imply that Paul had brought Greeks beyond this court into the court of Israel. An inscription was found by Clermont-Ganneau in Greek built into the walls of a mosque on the Via Dolorosa that was on the wall dividing the court of Israel from the court of the Gentiles. Death was the penalty to any Gentile who crossed over into the Court of Israel (_The Athenaeum_, July, 1871). {Hath defiled this holy place} (\kekoin“ken ton hagion topon touton\). Present perfect active of \koino“\, to make common (see on ¯10:14|). Note vivid change of tense, the defilement lasts (state of completion). All this is the substance of the call of these shrewd conspirators from Ephesus, Jews (not Jewish Christians, not even Judaizers) who hated him for his work there and who probably "spoke evil of the Way before the multitude" there so that Paul had to separate the disciples from the synagogue and go to the School of Tyrannus (19:9f.|). These enemies of Paul had now raised the cry of "fire" and vanish from the scene completely (24:19|). This charge was absolutely false as we shall see, made out of inferences of hate and suspicion.

rwp@Acts:21:29 @{For} (\gar\). Luke adds the reason for the wild charges made against Paul. {They had before seen} (\ˆsan proe“rakotes\). Periphrastic past perfect of \proora“\, old verb to see before, whether time or place. Only twice in the N.T., here and strkjv@Acts:2:25| quoted from strkjv@Psalms:15:8|. Note the double reduplication in \-e“-\ as in Attic (Robertson, _Grammar_, p. 364). {With him in the city Trophimus the Ephesian} (\Trophimon ton Ephesion en tˆi polei sun aut“i\). The Jews from Asia (Ephesus) knew Trophimus by sight as well as Paul. One day they saw both of them together (\sun\) in the city. That was a fact. They had just seized Paul in the temple (\hieron\). That was another fact. {They supposed} (\enomizon\). Imperfect active of \nomiz“\, common to think or suppose. Perfectly harmless word, but they did, as so many people do, put their supposed inference on the same basis with the facts. They did not see Trophimus with Paul now in the temple, nor had they ever seen him there. They simply argued that, if Paul was willing to be seen down street with a Greek Christian, he would not hesitate to bring him (therefore, did bring him, \eisˆgagen\ as in verse 28|) into the temple, that is into the court of Israel and therefore both Paul and Trophimus were entitled to death, especially Paul who had brought him in (if he had) and, besides, they now had Paul. This is the way of the mob-mind in all ages. Many an innocent man has been rushed to his death by the fury of a lynching party.

rwp@Acts:21:30 @{All the city was shaken} (\ekinˆthˆ hˆ polis holˆ\). First aorist passive of \kine“\, common verb for violent motion and emotion. See also strkjv@24:5| where the word is used by Tertullus of Paul as the stirrer up of riots! {The people ran together} (\egeneto sundromˆ tou laou\). Rather, There came a running together (\sun-dromˆ\ from \sun-trech“\) of the people. The cry spread like wildfire over the city and there was a pell-mell scramble or rush to get to the place of the disturbance. {They laid hold on Paul} (\epilabomenoi tou Paulou\). Second aorist middle participle of \epilambanomai\ with the genitive (cf. \epebalan\ in verse 27|). {Dragged} (\heilkon\). Imperfect active of \helk“\ (and also \helku“\), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both \epilabomenoi\ and \heilkusan\ occur in strkjv@16:19| about the arrest of Paul and Silas in Philippi. {Straightway the doors were shut} (\euthe“s ekleisthˆsan hai thurai\). With a bang and at once. First aorist (effective) passive of \klei“\. The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites.

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

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

rwp@Acts:23:25 @{And he wrote} (\grapsas\). First aorist active participle of \graph“\, agreeing with the subject (Lysias) of \eipen\ (said) back in verse 23| (beginning). {After this form} (\echousan ton tupon touton\). Textus Receptus has \periechousan\. The use of \tupon\ (type or form) like _exemplum_ in Latin (Page who quotes Cicero _Ad Att_. IX. 6. 3) may give merely the purport or substantial contents of the letter. But there is no reason for thinking that it is not a genuine copy since the letter may have been read in open court before Felix, and Luke was probably with Paul. The Roman law required that a subordinate officer like Lysias in reporting a case to his superior should send a written statement of the case and it was termed _elogium_. A copy of the letter may have been given Paul after his appeal to Caesar. It was probably written in Latin. The letter is a "dexterous mixture of truth and falsehood" (Furneaux) with the stamp of genuineness. It puts things in a favourable light for Lysias and makes no mention of his order to scourge Paul.

rwp@Acts:24:5 @{For we have found} (\heurontes gar\). Second aorist active participle of \heurisk“\, but without a principal verb in the sentence. Probably we have here only a "summary of the charges against Paul" (Page). {A pestilent fellow} (\loimon\). An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and strkjv@Luke:21:11| (\loimoi kai limoi\, pestilences and famines) which see. Latin _pestis_. Think of the greatest preacher of the ages being branded a pest by a contemporary hired lawyer. {A mover of insurrections} (\kinounta staseis\). This was an offence against Roman law if it could be proven. "Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem" (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). {Throughout the world} (\kata tˆn oikoumenˆn\). The Roman inhabited earth (\gˆn\) as in strkjv@17:6|. {A ringleader of the sect of the Nazarenes} (\pr“tostatˆn tˆs t“n Naz“rai“n hairese“s\). \Pr“tostatˆs\ is an old word in common use from \pr“tos\ and \histˆmi\, a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About "sect" (\hairesis\) see on ¯5:17|. \Naz“raioi\ here only in the plural in the N.T., elsewhere of Jesus (Matthew:2:23; strkjv@26:71; strkjv@Luke:18:37; strkjv@John:18:5,7; strkjv@19:19; strkjv@Acts:2:22; strkjv@3:6; strkjv@4:10; strkjv@6:14; strkjv@22:8; strkjv@26:9|). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers.

rwp@Acts:24:19 @{But certain Jews from Asia} (\tines de apo tˆs Alias Ioudaioi\). No verb appears in the Greek for these words. Perhaps he meant to say that "certain Jews from Asia charged me with doing these things." Instead of saying that, Paul stops to explain that they are not here, a thoroughly Pauline anacoluthon (2Corinthians:7:5|) as in strkjv@26:9|. "The passage as it stands is instinct with life, and seems to exhibit the abruptness so characteristic of the Pauline Epistles" (Page). {Who ought to have been here before thee} (\hous edei epi sou pareinai\). This use of \epi\ with genitive of the person is common. The imperfect indicative with verbs of necessity and obligation to express failure to live up to it is common in Greek (Robertson, _Grammar_, pp. 919-21). "The accusers who were present had not witnessed the alleged offence: those who could have given evidence at first-hand were not present" (Furneaux). There was no case in a Roman court. These Asiatic Jews are never heard of after the riot, though they almost succeeded in killing Paul then. {If they had aught against me} (\ei ti echoien pros eme\). A condition of the fourth class or undetermined with less likelihood of being determined (\ei\ with the optative, Robertson, _Grammar_, p. 1021). This is a "mixed condition" (_op.cit._, p. 1022) with a conclusion of the second class.

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

rwp@Acts:25:4 @{Howbeit} (\men oun\). No antithesis expressed, though Page considers \de\ in verse 6| to be one. They probably argued that it was easier for one man (Paul) to come to Jerusalem than for many to go down there. But Festus was clearly suspicious (verse 6|) and was wholly within his rights to insist that they make their charges in Caesarea where he held court. {Was kept in charge} (\tˆreisthai\). Present passive infinitive of \tˆre“\ in indirect assertion. \Hoti\ with finite verb is more common after \apokrinomai\, but the infinitive with the accusative of general reference is proper as here (Robertson, _Grammar_, p. 1036). {Shortly} (\en tachei\). In quickness, in speed. Old and common usage, seen already in strkjv@Luke:18:8; strkjv@Acts:12:7; strkjv@22:18|. Festus is clearly within his rights again since his stay in Caesarea had been so brief. He did go down in "eight or ten days" (verse 6|). Luke did not consider the matter important enough to be precise.

rwp@Acts:25:5 @{Them therefore which are of power among you} (\hoi oun en humin dunatoi\). "The mighty ones among you," "the men of power" (\dunatoi\) and authority, "the first men," the Sanhedrin, in other words. Note change here by Luke from indirect discourse in verse 4|, to direct in verse 5| (\phˆsin\, says he). {Go down with me} (\sunkatabantes\). Double compound (\sun, kata\) second aorist active participle of \sunkatabain“\. It was a fair proposal. {If there is anything amiss in the man} (\ei ti estin en t“i andri atopon\). Condition of the first class, assuming that there is (to be courteous to them), but not committing himself on the merits of the case. \Atopon\ is an old word, specially common in Plato, meaning "out of place." In N.T. only here and strkjv@Luke:23:41| which see; strkjv@Acts:28:6; strkjv@2Thessalonians:3:2|. Note present tense active voice of \katˆgoreit“san\ (imperative) of \katˆgore“\, repeat their accusations.

rwp@Acts:25:7 @{When he was come} (\paragenomenou autou\). Genitive absolute of common verb \paraginomai\ (cf. strkjv@24:24|). {Which had come down} (\hoi katabebˆkotes\). Perfect active participle of \katabain“\. They had come down on purpose at the invitation of Festus (verse 5|), and were now ready. {Stood round about him} (\periestˆsan auton\). Second aorist (ingressive) active (intransitive) of \periistˆmi\, old verb, "Took their stand around him," "_periculum intentantes_" (Bengel). Cf. strkjv@Luke:23:10| about Christ. They have no lawyer this time, but they mass their forces so as to impress Festus. {Bringing against him} (\katapherontes\). Bearing down on. See on ¯20:9; strkjv@26:10|, only N.T. examples of this ancient verb. {Many and grievous charges} (\polla kai barea aiti“mata\). This word \aiti“ma\ for old form \aitiama\ is found in one papyrus (Moulton and Milligan's _Vocabulary_) in sense of "blame." But the charges were no "heavier" than those made by Tertullus (24:5-8|). Paul's reply proves this and they were also probably on court record (Furneaux). See this adjective \barus\ (heavy) used with \lukoi\ (wolves) in strkjv@20:29|. {Which they could not prove} (\ha ouk ischuon apodeixai\). Imperfect active of \ischu“\, to have strength or power as in strkjv@19:16,20|. Repetition and reiteration and vehemence took the place of proof (\apodeixai\, first aorist active infinitive of \apodeiknumi\, to show forth, old verb, in N.T. only here, strkjv@Acts:2:22| which see and strkjv@1Corinthians:4:9|).

rwp@Acts:25:9 @{Desiring to gain favour with the Jews} (\thel“n tois Ioudaiois charin katathesthai\). Precisely the expression used of Felix by Luke in strkjv@24:27| which see. Festus, like Felix, falls a victim to fear of the Jews. {Before me} (\ep' emou\). Same use of \epi\ with the genitive as in strkjv@23:30; strkjv@24:19,21|. Festus, seeing that it was unjust to condemn Paul and yet disadvantageous to absolve him (Blass), now makes the very proposal to Paul that the rulers had made to him in Jerusalem (verse 3|). He added the words "\ep' emou\" (before me) as if to insure Paul of justice. If Festus was unwilling to give Paul justice in Caesarea where his regular court held forth, what assurance was there that Festus would give it to him at Jerusalem in the atmosphere of intense hostility to Paul? Only two years ago the mob, the Sanhedrin, the forty conspirators had tried to take his life in Jerusalem. Festus had no more courage to do right than Felix, however plausible his language might sound. Festus also, while wanting Paul to think that he would in Jerusalem "be judged of these things before me," in reality probably intended to turn Paul over to the Sanhedrin in order to please the Jews, probably with Festus present also to see that Paul received justice (\me presente\). Festus possibly was surprised to find that the charges were chiefly against Jewish law, though one was against Caesar. It was not a mere change of venue that Paul sensed, but the utter unwillingness of Festus to do his duty by him and his willingness to connive at Jewish vengeance on Paul. Paul had faced the mob and the Sanhedrin in Jerusalem, two years of trickery at the hands of Felix in Caesarea, and now he is confronted by the bland chicanery of Festus. It is too much, the last straw.

rwp@Acts:25:22 @{I also could wish} (\eboulomˆn kai autos\). The imperfect for courtesy, rather than the blunt \boulomai\, I wish, I want. Literally, "I myself also was wishing" (while you were talking), a compliment to the interesting story told by Festus. The use of \an\ with the imperfect would really mean that he does not wish (a conclusion of the second class condition, determined as unfulfilled). \An\ with the optative would show only a languid desire. The imperfect is keen enough and yet polite enough to leave the decision with Festus if inconvenient for any reason (Robertson, _Grammar_, pp. 885-7). Agrippa may have heard much about Christianity.

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

rwp@Acts:26:25 @{But speak forth} (\alla apophtheggomai\). Verb for dignified and elevated discourse, a word from the literary _Koin‚_, not the vernacular. In N.T. only here and strkjv@2:4,14| which see. It occurs three times in Vettius Valens in a "mantic" sense. Paul was not ruffled by the rude and excited interruption of Festus, but speaks with perfect courtesy in his reply "words of truth and soberness." The old word \s“phrosunˆ\ (soundness of mind) from \s“phr“n\ (and that from \s“s\ and \phrˆn\) is directly opposed to "madness" (\mania\) and in N.T. occurs only here and strkjv@1Timothy:2:15|.

rwp@Acts:26:29 @{I would to God} (\euxaimˆn an t“i the“i\). Conclusion of fourth-class condition (optative with \an\), undetermined with less likelihood, the so-called potential optative (Robertson, _Grammar_, p. 1021). Polite and courteous wish (first aorist middle optative of \euchomai\). {Whether with little or with much} (\kai en mikr“i kai en megal“i\). Literally, "both in little and in great," or "both with little and with great pains" or "both in some measure and in great measure." Paul takes kindly the sarcasm of Agrippa. {Such as I am} (\toioutous hopoios kai eg“ eimi\). Accusative \toioutous\ with the infinitive \genesthai\. Paul uses these two qualitative pronouns instead of repeating the word "Christian." {Except these bonds} (\parektos t“n desm“n tout“n\). Ablative case with \parektos\ (late preposition for the old \parek\). Paul lifts his right manacled hand with exquisite grace and good feeling.

rwp@Acts:26:32 @{This man might have been set at liberty} (\Apolelusthai edunato ho anthr“pos houtos\). Conclusion of the second class condition (determined as unfulfilled) without \an\ as in strkjv@24:19| because of \edunato\ (verb of possibility, Robertson, _Grammar_, p. 1014). Note perfect passive infinitive \apolelusthai\ from \apolu“\. He certainly "could have been set free." Why was it not done? {If he had not appealed unto Caesar} (\ei mˆ epekeklˆto Kaisara\). Condition of the second class with the past perfect middle indicative (_op. cit._, p. 1015) of \epikale“\ (cf. strkjv@25:11f.|). But Paul _only_ appealed to Caesar after Festus had tried to shift him back to Jerusalem and had refused to set him free in Caesarea. Festus comes out with no honour in the case. Since Agrippa was a favourite at court perhaps Festus would be willing to write favourably to Caesar.

rwp@Acts:28:7 @{To the chief man of the island} (\t“i pr“t“i tˆs nˆsou\). An official title correct in Malta (Ramsay, _St. Paul_, p. 343). An inscription in Malta calls Prudens "Primate of the Maltese" (\pr“tos Melitai“n\). Here it is plainly a title and not the common use seen in strkjv@13:50; strkjv@25:2; strkjv@28:17|. {Publius} (\Popli“i\). This Greek name (\praenomen\) can be derived either from \Popilius\ or \Publius\ (cf. \publicus\ for \populicus\ from \populus\). Entertained us (\exenisen hˆmƒs\). Paul and his companions (Luke and Aristarchus). Was Julius included? On \xeniz“\ see strkjv@Acts:10:23|. {Courteously} (\philophron“s\). This old adverb from \philophr“n\ (\philos, phren\, friendly mind) occurs here alone in the N.T. In a kindly or friendly manner, all the more so because of the original suspicion of Paul as a criminal.

rwp@Acts:28:14 @{Where we found brethren} (\hou heurontes adelphous\). Possibly from Alexandria, but, as Blass observes, it is no more strange to find "brethren" in Christ in Puteoli when Paul arrives than in Rome. There was a large Jewish quarter. {Seven days} (\hˆmeras hepta\). Accusative of extent of time. Paul and his party remained so long at the urgent request of the brethren. He was still a prisoner, but clearly Julius was only too glad to show another courtesy to Paul to whom they all owed their lives. It was 130 miles by land from Puteoli to Rome over one of the great Roman roads. {And so we came to Rome} (\kai hout“s eis tˆn Romˆn ˆlthamen\). Songs:at last. Luke is exultant as Page observes: _Paulus Romae captivus: triumphus unicus_. It is the climax of the book of Acts (19:21; strkjv@23:11|), but not the close of Paul's career. Page rightly remarks that a new paragraph should begin with verse 15|, for brethren came from Rome and this part of the journey is touched with the flavour of that incident. The great event is that Paul reached Rome, but not as he had once hoped (Romans:15:22-29|).

rwp@Ephesians:2:14 @{For he is our peace} (\autos gar estin hˆ eirˆnˆ hˆm“n\). He himself, not just what he did (necessary as that was and is). He is our peace with God and so with each other (Jews and Gentiles). {Both one} (\ta amphotera hen\). "The both" (Jew and Gentile). Jesus had said "other sheep I have which are not of this fold" (John:10:16|). {One} (\hen\) is neuter singular (oneness, unity, identity) as in strkjv@Galatians:3:28|. Race and national distinctions vanish in Christ. If all men were really in Christ, war would disappear. {Brake down the middle wall of partition} (\to mesotoichon tou phragmou lusas\). "Having loosened (first aorist active participle of \lu“\, see strkjv@John:2:19|) the middle-wall (late word, only here in N.T., and very rare anywhere, one in papyri, and one inscription) of partition (\phragmou\, old word, fence, from \phrass“\, to fence or hedge, as in strkjv@Matthew:21:33|)." In the temple courts a partition wall divided the court of the Gentiles from the court of Israel with an inscription forbidding a Gentile from going further (Josephus, _Ant_. VIII. 3, 2). See the uproar when Paul was accused of taking Trophimus beyond this wall (Acts:21:28|).

rwp@Galatians:4:17 @{They zealously seek you} (\zˆlousin humas\). \Zˆlo“\ is an old and a good word from \zˆlos\ (zeal, jealousy), but one can pay court with good motives or evil. Songs:here in contrast with Paul's plain speech the Judaizers bring their fawning flattery. {To shut you out} (\ekkleisai humas\). From Christ as he will show (5:4|). {That ye may seek them} (\hina autous zˆloute\). Probably present active indicative with \hina\ as in \phusiousthe\ (1Corinthians:4:6|) and \gin“skomen\ (1John:5:20|). The contraction \-oˆte\ would be \-“te\, not \-oute\ (Robertson, _Grammar_, p. 325).

rwp@Hebrews:1:6 @{And when he again bringeth in} (\hotan de palin eisagagˆi\). Indefinite temporal clause with \hotan\ and second aorist active subjunctive of \eisag“\. If \palin\ is taken with \eisagagˆi\, the reference is to the Second Coming as in strkjv@9:28|. If \palin\ merely introduces another quotation (Psalms:97:7|) parallel to \kai palin\ in verse 5|, the reference is to the incarnation when the angels did worship the Child Jesus (Luke:2:13f.|). There is no way to decide certainly about it. {The first-born} (\ton pr“totokon\). See strkjv@Psalms:89:28|. For this compound adjective applied to Christ in relation to the universe see strkjv@Colossians:1:15|, to other men, strkjv@Romans:8:29; strkjv@Colossians:1:18|, to the other children of Mary, strkjv@Luke:2:7|; here it is used absolutely. {The world} (\tˆn oikoumenˆn\). "The inhabited earth." See strkjv@Acts:17:6|. {Let worship} (\proskunˆsat“san\). Imperative first aorist active third plural of \proskune“\, here in the full sense of worship, not mere reverence or courtesy. This quotation is from the LXX of strkjv@Deuteronomy:32:43|, but is not in the Hebrew, though most of the LXX MSS. (except F) have \huioi theou\, but the substance does occur also in strkjv@Psalms:97:7| with \hoi aggeloi autou\.

rwp@Hebrews:11:25 @{Choosing rather} (\mallon helomenos\). "Rather having chosen" (second aorist middle of \haire“\, to take for oneself a position). {To be entreated with} (\sunkakoucheisthai\). Present passive infinitive of the double compound \sunkakouche“\ (from \sun, kakos, ech“\), to treat ill with (associative instrumental case), only known example save one in the papyri (second century A.D.), though \kakouche“\ in strkjv@Hebrews:11:37; strkjv@13:3|. {To enjoy the pleasures of sin for a season} (\proskairon echein hamartias apolausin\). Literally, "to have temporary pleasure of sin." \Apolausis\ is old word from \apolau“\, to enjoy, in N.T. only here and strkjv@1Timothy:6:17|. \Proskairos\ (from \pros, kairos\) is a common _Koin‚_ word as the antithesis to \ai“nios\ (eternal) as in strkjv@Matthew:13:21; strkjv@Mark:4:17; strkjv@2Corinthians:4:18| (only N.T. examples). To have been disloyal to God's people would have brought enjoyment to Moses in the Egyptian Court for a short while only.

rwp@James:5:6 @{Ye have condemned} (\katedikasate\). First aorist active indicative of \katadikaz“\, old verb (from \katadikˆ\, condemnation, strkjv@Acts:25:15|). The rich controlled the courts of justice. {Ye have killed the righteous one} (\ephoneusate ton dikaion\). First aorist active indicative of \phoneu“\ (2:11; strkjv@4:2|). "The righteous one" (\t“n dikaion\) is the generic use of the singular with article for the class. There is probably no direct reference to one individual, though it does picture well the death of Christ and also the coming death of James himself, who was called the Just (Eus. _H.E_. ii. 23). Stephen (Acts:7:52|) directly accuses the Sanhedrin with being betrayers and murderers (\prodotai kai phoneis\) of the righteous one (\tou dikaiou\). {He doth not resist you} (\ouk antitassetai humin\). It is possible to treat this as a question. Present middle indicative of \antitass“\, for which see strkjv@James:4:6|. Without a question the unresisting end of the victim (\ton dikaion\) is pictured. With a question (\ouk\, expecting an affirmative answer) God or Lord is the subject, with the final judgment in view. There is no way to decide definitely.

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

rwp@John:5:45 @{Think not} (\mˆ dokeite\). Prohibition with \mˆ\ and the present imperative. See on verse 39| for \doke“\ for mistaken opinions in John. {I will accuse you} (\eg“ katˆgorˆs“ hum“n\). Emphasis on \eg“\ (I). Future active indicative of \katˆgore“\ (\kata\, against, \agoreu“\, to speak in the assembly \agora\, to bring an accusation in court, a public accusation). See strkjv@Romans:3:9| for \proaitiaomai\ for making previous charge and strkjv@Luke:16:1| for \diaball“\, a secret malicious accusation, and strkjv@Romans:8:33| for \egkale“\, for public charge, not necessarily before tribunal. {Even Moses} (\M“usˆs\). No "even" in the Greek. {On whom ye have set your hope} (\eis hon humeis ˆlpikate\). Perfect active indicative of \elpiz“\, state of repose in Moses. Only example of \elpiz“\ in John. See strkjv@2Corinthians:1:10| for use of \eis\ with \elpiz“\ instead of the usual \epi\ (1Timothy:4:10|).

rwp@John:6:25 @{When they found him} (\heurontes auton\). Second aorist active participle of \heurisk“\. Found him after search and in the synagogue as John explains (verse 59|) in Capernaum, perhaps that very synagogue built by a centurion (Luke:7:5|). {Rabbi} (\Rabbei\). See on ¯1:38| for this courteous title. {When camest thou hither?} (\pote h“de gegonas;\). Second perfect active indicative of \ginomai\. "When hast thou come?" We sought you anxiously on the other side of the lake and could not see how you came across (verses 22-24|).

rwp@Luke:1:9 @{His lot was} (\elache\). Literally, {he obtained the lot}. Second aorist active indicative of \lagchan“\, to obtain by lot, a very old verb from Homer on. It is used either with the genitive as here, or the accusative as in strkjv@Acts:1:17; strkjv@2Peter:1:1|. Papyri show examples with the accusative. It was only once in a lifetime that a priest obtained the lot of going (\eiselth“n\, here nominative aorist active participle agreeing with the subject of \elache\) into the sanctuary (\ton naon\, not \to hieron\, the outer courts) and burning incense on the golden altar. "It was the great moment of Zacharias's life, and his heart was no doubt alert for the supernatural" (Ragg). The fortunate lot was "a white stone" to which strkjv@Revelation:2:17| may refer. {Burn incense} (\tou thumiasai\). Here only in the N.T. Occurs on inscriptions. Hobart finds it used by medical writers for fumigating herbs. "Ascending the steps to the Holy Place, the priests spread the coals on the golden altar, and arranged the incense, and the chief operating priest was then left alone within the Holy Place to await the signal of the president to burn the incense. It was probably at this time that the angel appeared to Zacharias" (Vincent).

rwp@Luke:2:7 @{Her firstborn} (\ton pr“totokon\). The expression naturally means that she afterwards had other children and we read of brothers and sisters of Jesus. There is not a particle of evidence for the notion that Mary refused to bear other children because she was the mother of the Messiah. {Wrapped in swaddling clothes} (\espargan“sen\). From \sparganon\, a swathing band. Only here and verse 12| in the N.T., but in Euripides, Aristotle, Hippocrates, Plutarch. Frequent in medical works. {In a manger} (\en phatnˆi\). In a crib in a stall whether in a cave (Justin Martyr) or connected with the inn we do not know. The cattle may have been out on the hills or the donkeys used in travelling may have been feeding in this stall or another near. {In the inn} (\en t“i katalumati\). A lodging-house or khan, poor enough at best, but there was not even room in this public place because of the crowds for the census. See the word also in strkjv@Luke:22:11; strkjv@Mark:14:14| with the sense of guest-room (cf. strkjv@1Kings:1:13|). It is the Hellenistic equivalent for \katag“geion\ and appears also in one papyrus. See strkjv@Exodus:4:24|. There would sometimes be an inner court, a range or arches, an open gallery round the four sides. On one side of the square, outside the wall, would be stables for the asses and camels, buffaloes and goats. Each man had to carry his own food and bedding.

rwp@Luke:2:8 @{Abiding in the field} (\agraulountes\). From \agros\, field and \aulˆ\, court. The shepherds were making the field their court. Plutarch and Strabo use the word. {Keeping watch} (\phulassontes phulakas\). Cognate accusative. They were bivouacking by night and it was plainly mild weather. In these very pastures David had fought the lion and the bear to protect the sheep (1Samuel:17:34f.|). The plural here probably means that they watched by turns. The flock may have been meant for the temple sacrifices. There is no way to tell.

rwp@Luke:5:30 @{The Pharisees and their scribes} (\hoi Pharisaioi kai hoi grammateis aut“n\). Note article with each substantive and the order, not "scribes and Pharisees," but "the Pharisees and the scribes of them" (the Pharisees). Some manuscripts omit "their," but strkjv@Mark:2:16| (the scribes of the Pharisees) shows that it is correct here. Some of the scribes were Sadducees. It is only the Pharisees who find fault here. {Murmured} (\egogguzon\). Imperfect active. Picturesque onomatopoetic word that sounds like its meaning. A late word used of the cooing of doves. It is like the buzzing of bees, like \tonthorruz“\ of literary Greek. They were not invited to this feast and would not have come if they had been. But, not being invited, they hang on the outside and criticize the disciples of Jesus for being there. The crowd was so large that the feast may have been served out in the open court at Levi's house, a sort of reclining garden party. {The publicans and sinners} (\t“n tel“n“n kai hamart“l“n\). Here Luke is quoting the criticism of the critics. Note one article making one group of all of them.

rwp@Luke:7:25 @{Gorgeously apparelled} (\en himatism“i endox“i\). In splendid clothing. Here alone in this sense in the N.T. {And live delicately} (\truphˆi\). From \thrupt“\ to break down, to enervate, an old word for luxurious living. See the verb \trupha“\ in strkjv@James:5:5|. {In kings' courts} (\en tois basileiois\). Only here in the N.T. strkjv@Matthew:11:8| has it "in kings' houses." Verses 26,27| are precisely alike in strkjv@Matthew:11:9,10|, which see for discussion.

rwp@Luke:7:37 @{A woman which was in the city, a sinner} (\gunˆ hˆtis en tˆi polei hamart“los\). Probably in Capernaum. The use of \hˆtis\ means "Who was of such a character as to be" (cf. strkjv@8:3|) and so more than merely the relative \hˆ\, who, that is, "who was a sinner in the city," a woman of the town, in other words, and known to be such. \Hamart“los\, from \hamartan“\, to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in strkjv@Luke:8:2|, to identify this woman with her. Luke would have no motive in concealing her name here and the life of a courtesan would be incompatible with the sevenfold possession of demons. Still worse is it to identify this courtesan not only with Mary Magdalene, but also with Mary of Bethany simply because it is a Simon who gives there a feast to Jesus when Mary of Bethany does a beautiful deed somewhat like this one here (Mark:14:3-9; strkjv@Matthew:26:6-13; strkjv@John:12:2-8|). Certainly Luke knew full well the real character of Mary of Bethany (10:38-42|) so beautifully pictured by him. But a falsehood, once started, seems to have more lives than the cat's proverbial nine. The very name Magdalene has come to mean a repentant courtesan. But we can at least refuse to countenance such a slander on Mary Magdalene and on Mary of Bethany. This sinful woman had undoubtedly repented and changed her life and wished to show her gratitude to Jesus who had rescued her. Her bad reputation as a harlot clung to her and made her an unwelcome visitor in the Pharisee's house. {When she knew} (\epignousa\). Second aorist active participle from \epigin“sk“\, to know fully, to recognize. She came in by a curious custom of the time that allowed strangers to enter a house uninvited at a feast, especially beggars seeking a gift. This woman was an intruder whereas Mary of Bethany was an invited guest. "Many came in and took their places on the side seats, uninvited and yet unchallenged. They spoke to those at table on business or the news of the day, and our host spoke freely to them" (Trench in his _Parables_, describing a dinner at a Consul's house at Damietta). {He was sitting at meat} (\katakeitai\). Literally, he is reclining (present tense retained in indirect discourse in Greek). {An alabaster cruse of ointment} (\alabastron murou\). See on ¯Matthew:26:7| for discussion of \alabastron\ and \murou\.

rwp@Luke:11:21 @{Fully armed} (\kath“plismenos\). Perfect passive participle of \kathopliz“\, an old verb, but here only in the N.T. Note perfective use of \kata\ in composition with \hopliz“\, to arm (from \hopla\, arms). Note indefinite temporal clause (\hotan\ and present subjunctive \phulassˆi\). {His own court} (\tˆn heautou aulˆn\). His own homestead. strkjv@Mark:3:27; strkjv@Matthew:12:29| has "house" (\oikian\). \Aulˆ\ is used in the N.T. in various senses (the court in front of the house, the court around which the house is built, then the house as a whole). {His goods} (\ta huparchonta autou\). "His belongings." Neuter plural present active participle of \huparch“\ used as substantive with genitive.

rwp@Luke:13:1 @{At that very season} (\en aut“i t“i kair“i\). Luke's frequent idiom, "at the season itself." Apparently in close connexion with the preceding discourses. Probably "were present" (\parˆsan\, imperfect of \pareimi\) means "came," "stepped to his side," as often (Matthew:26:50; strkjv@Acts:12:20; strkjv@John:11:28|). These people had a piece of news for Jesus. {Whose blood Pilate had mingled with their sacrifices} (\h“n to haima Peilatos emixen meta t“n thusi“n aut“n\). The verb \emixen\ is first aorist active (not past perfect) of \mignumi\, a common verb. The incident is recorded nowhere else, but is in entire harmony with Pilate's record for outrages. These Galileans at a feast in Jerusalem may have been involved in some insurrection against the Roman government, the leaders of whom Pilate had slain right in the temple courts where the sacrifices were going on. Jesus comments on the incident, but not as the reporters had expected. Instead of denunciation of Pilate he turned it into a parable for their own conduct in the uncertainty of life.

rwp@Luke:14:20 @{I cannot come} (\ou dunamai elthein\). Less polite than the others but a more plausible pretence if he wanted to make it so. The law excused a newly married man from war (Deuteronomy:24:5|), "but not from social courtesy" (Ragg). The new wife would probably have been glad to go with him to the feast if asked. But see strkjv@1Corinthians:7:33|. There is here as often a sharp difference between the excuses offered and the reasons behind them.

rwp@Luke:14:26 @{Hateth not} (\ou misei\). An old and very strong verb \mise“\, to hate, detest. The orientals use strong language where cooler spirits would speak of preference or indifference. But even so Jesus does not here mean that one must hate his father or mother of necessity or as such, for strkjv@Matthew:15:4| proves the opposite. It is only where the element of choice comes in (cf. strkjv@Matthew:6:24|) as it sometimes does, when father or mother opposes Christ. Then one must not hesitate. The language here is more sharply put than in strkjv@Matthew:10:37|. The \ou\ here coalesces with the verb \misei\ in this conditional clause of the first class determined as fulfilled. It is the language of exaggerated contrast, it is true, but it must not be watered down till the point is gone. In mentioning "and wife" Jesus has really made a comment on the excuse given in verse 20| (I married a wife and so I am not able to come). {And his own life also} (\eti te kai tˆn psuchˆn heautou\). Note \te kai\, both--and. "The \te\ (B L) binds all the particulars into one bundle of _renuncianda_" (Bruce). Note this same triple group of conjunctions (\eti te kai\) in strkjv@Acts:21:28|, "And moreover also," "even going as far as his own life." Martyrdom should be an ever-present possibility to the Christian, not to be courted, but not to be shunned. Love for Christ takes precedence "over even the elemental instinct of self-preservation" (Ragg).

rwp@Luke:21:37 @{Every day} (\tas hˆmeras\). During the days, accusative of extent of time. {Every night} (\tas nuktas\). "During the nights," accusative of extent of time. {Lodged} (\ˆulizeto\). Imperfect middle, was lodging, \aulizomai\ from \aulˆ\ (court).

rwp@Luke:23:7 @{When he knew} (\epignous\). Second aorist active participle from \epigin“sk“\, having gained full (\epi\, added knowledge). {Of Herod's jurisdiction} (\ek tˆs exousias Hˆr“idou\). Herod was naturally jealous of any encroachment by Pilate, the Roman Procurator of Judea. Songs:here was a chance to respect the prerogative (\exousia\) of Herod and get rid of this troublesome case also. {Sent him up} (\anepempsen\). First aorist active indicative of \anapemp“\. This common verb is used of sending back as in verse 11| or of sending up to a higher court as of Paul to Caesar (Acts:25:21|). {Who himself also was} (\onta kai auton\). Being also himself in Jerusalem. Present active participle of \eimi\.

rwp@Luke:24:29 @{Constrained} (\parebiasanto\). Strong verb \parabiazomai\, to compel by use of force (Polybius and LXX). In the N.T. only here and strkjv@Acts:16:15|. It was here compulsion of courteous words. {Is far spent} (\kekliken\). Perfect active indicative of \klin“\. The day "has turned" toward setting.

rwp@Mark:2:2 @{Songs:that there was no longer room for them, no, not even about the door} (\h“ste mˆketi ch“rein mˆde ta pros tˆn thuran\). Another graphic Markan detail seen through Peter's eyes. The double compound negative in the Greek intensifies the negative. This house door apparently opened into the street, not into a court as in the larger houses. The house was packed inside and there was a jam outside. {And he spake the word unto them} (\kai elalei autois ton logon\). And he was speaking the word unto them, Mark's favourite descriptive imperfect tense (\elalei\). Note this word \lale“\ about the preaching of Jesus (originally just sounds like the chatter of birds, the prattling of children, but here of the most serious kind of speech. As contrasted with \leg“\ (to say) it is rather an onomatopoetic word with some emphasis on the sound and manner of speaking. The word is com- mon in the vernacular papyri examples of social inter-course.

rwp@Mark:7:4 @{From the marketplace} (\ap' agoras\). Ceremonial defilement was inevitable in the mixing with men in public. This \agora\ from \ageir“\ to collect or gather, was a public forum in every town where the people gathered like the courthouse square in American towns. The disciples were already ceremonially defiled. {Wash themselves} (\baptis“ntai\). First aorist middle subjunctive of \baptiz“\, dip or immerse. Westcott and Hort put \rantis“ntai\ in the text translated "sprinkle themselves" in the margin of the Revised Version, because Aleph, B, and some of the best cursives have it. Gould terms \rantis“ntai\ "a manifest emendation," to get rid of the difficulty of dipping or bathing the whole body. Meyer says: "The statement proceeds by way of climax: before eating they wash the hands always. When they come from market they take a bath before eating." This is not the place to enter into any controversy about the meaning of \baptiz“\, to dip, \rantiz“\, to sprinkle, and \ecche“\, to pour, all used in the New Testament. The words have their distinctive meanings here as elsewhere. Some scribes felt a difficulty about the use of \baptis“ntai\ here. The Western and Syrian classes of manuscripts add "and couches" (\kai klin“n\) at the end of the sentence. Swete considers the immersions of beds (\baptismous klin“n\) "an incongruous combination." But Gould says: "Edersheim shows that the Jewish ordinance required immersions, \baptismous\, of these vessels." We must let the Jewish scrupulosity stand for itself, though "and couches" is not supported by Aleph, B L D Bohairic, probably not genuine.

rwp@Mark:7:21 @{Evil thoughts} (\hoi dialogismoi hoi kakoi\). These come out of the heart (\ek tˆs kardias\), the inner man, and lead to the dreadful list here given like the crimes of a modern police court: {fornications} (\porneiai\, usually of the unmarried), {adulteries} (\moichaiai\, of the married), {thefts} (\klopai\, stealings), {covetings} (\pleonexiai\, craze for more and more), {murders} (\phonoi\, growing out of the others often), {wickednesses} (\ponˆriai\, from \ponos\, toil, then drudge, bad like our _knave_, serving boy like German _Knabe_, and then criminal), {deceit} (\dolos\, lure or snare with bait), {lasciviousness} (\aselgeia\, unrestrained sex instinct), {evil eye} (\ophthalmos ponˆros\) or eye that works evil and that haunts one with its gloating stare, {railing} (\blasphˆmia\, blasphemy, hurtful speech), {pride} (\huperˆphania\, holding oneself above others, stuck up), {foolishness} (\aphrosunˆ\, lack of sense), a fitting close to it all.

rwp@Mark:11:4 @{A colt tied at the door without in the open street} (\p“lon dedemenon pros thuran ex“ epi tou amphodou\). A carefully drawn picture. The colt was outside the house in the street, but fastened (bound, perfect passive participle) to the door. "The better class of houses were built about an open court, from which a passage way under the house led to the street outside. It was at this outside opening to the street that the colt was tied" (Gould). The word \amphodos\ (from \amph“\, both, and \hodos\, road) is difficult. It apparently means road around a thing, a crooked street as most of them were (cf. Straight Street in strkjv@Acts:9:11|). It occurs only here in the N.T. besides D in strkjv@Acts:19:28|. It is very common in the papyri for _vicus_ or "quarter." {And they loose him} (\kai luousin auton\). Dramatic present tense. Perhaps Peter was one of those sent this time as he was later (Luke:22:8|). If so, that explains Mark's vivid details here.

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

rwp@Mark:14:66 @{Beneath in the court} (\kat“ en tˆi aulˆi\). This implies that Jesus was upstairs when the Sanhedrin met. strkjv@Matthew:22:69| has it {without in the court} (\ex“ en tˆi aulˆi\). Both are true. The open court was outside of the rooms and also below.

rwp@Mark:14:68 @{I neither know nor understand} (\oute oida oute epistamai\). This denial is fuller in Mark, briefest in John. {What thou sayest} (\su ti legeis\). Can be understood as a direct question. Note position of {thou} (\su\), proleptical. {Into the porch} (\eis to proaulion\). Only here in the New Testament. Plato uses it of a prelude on a flute. It occurs also in the plural for preparations the day before the wedding. Here it means the vestibule to the court. strkjv@Matthew:26:71| has \pul“na\, a common word for gate or front porch. {And the cock crew} (\kai alekt“r eph“nˆsen\). Omitted by Aleph B L Sinaitic Syriac. It is genuine in verse 72| where "the second time" (\ek deuterou\) occurs also. It is possible that because of verse 72| it crept into verse 68|. Mark alone alludes to the cock crowing twice, originally (Mark:14:30|), and twice in verse 72|, besides verse 68| which is hardly genuine.

rwp@Mark:15:3 @{Accused him of many things} (\katˆgoroun autou polla\). Imperfect tense, repeated accusations besides those already made. They let loose their venom against Jesus. One of the common verbs for speaking against in court (\kata\ and \agoreu“\). It is used with the genitive of the person and the accusative of the thing.

rwp@Mark:15:16 @{The Praetorium} (\prait“rion\). In strkjv@Matthew:27:27| this same word is translated "palace." That is its meaning here also, the palace in which the Roman provincial governor resided. In strkjv@Phillipians:1:13| it means the Praetorian Guard in Rome. Mark mentions here "the court" (\tˆs aulˆs\) inside of the palace into which the people passed from the street through the vestibule. See further on Matthew about the "band."

rwp@Matthew:4:5 @{Then the devil taketh him} (\tote paralambanei auton ho diabolos\). Matthew is very fond of this temporal adverb (\tote\). See already strkjv@2:7; strkjv@3:13; strkjv@4:1,5|. Note historic present with vivid picturesqueness. Luke puts this temptation third, the geographical order. But was the person of Christ allowed to be at the disposal of the devil during these temptations? Alford so holds. {On the pinnacle of the temple} (\epi to pterugion tou hierou\). Literally "wing:" the English word "pinnacle" is from the Latin _pinnaculum_, a diminutive of _pinna_ (wing). "_The temple_" (\tou hierou\) here includes the whole temple area, not just the sanctuary (\ho naos\), the Holy Place and Most Holy Place. It is not clear what place is meant by "wing." It may refer to Herod's royal portico which overhung the Kedron Valley and looked down some four hundred and fifty feet, a dizzy height (Josephus, _Ant_. XV. xi. 5). This was on the south of the temple court. Hegesippus says that James the Lord's brother was later placed on the wing of the temple and thrown down therefrom.

rwp@Matthew:5:34 @{Swear not at all} (\mˆ omosai hol“s\). More exactly "not to swear at all" (indirect command, and aorist infinitive). Certainly Jesus does not prohibit oaths in a court of justice for he himself answered Caiaphas on oath. Paul made solemn appeals to God (1Thessalonians:5:27; strkjv@1Corinthians:15:31|). Jesus prohibits all forms of profanity. The Jews were past-masters in the art of splitting hairs about allowable and forbidden oaths or forms of profanity just as modern Christians employ a great variety of vernacular "cuss-words" and excuse themselves because they do not use the more flagrant forms.

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:10:17 @{To councils} (\eis sunedria\). The local courts of justice in every Jewish town. The word is an old one from Herodotus on for any deliberative body (\concilium\). The same word is used for the Sanhedrin in Jerusalem. {In their synagogues} (\en tois sunag“gais aut“n\). Here not merely as the place of assembly for worship, but as an assembly of justice exercising discipline as when the man born blind was cast out of the synagogue (John:9:35|). They were now after the exile in every town of any size where Jews were.

rwp@Matthew:10:19 @{Be not anxious} (\mˆ merimnˆsˆte\). Ingressive aorist subjunctive in prohibition. "Do not become anxious" (Matthew:6:31|). "Self-defence before Jewish kings and heathen governors would be a terrible ordeal for humble Galileans. The injunction applied to cases when preparation of a speech would be impossible" (McNeile). "It might well alarm the bravest of these simple fishermen to be told that they would have to answer for their doings on Christ's behalf before Jewish councils and heathen courts" (Plummer). Christ is not talking about preparation of sermons. "{In that hour}" (\en ekeinˆi tˆi h“rƒi\), if not before. The Spirit of your Father will speak to you and through you (10:20|). Here is no posing as martyr or courting a martyr's crown, but real heroism with full loyalty to Christ.

rwp@Matthew:14:2 @{His servants} (\tois paisin autou\). Literally "boys," but here the courtiers, not the menials of the palace. {Work in him} (\energousin\). Cf. our "energize." "The powers of the invisible world, vast and vague in the king's imagination" (Bruce). John wrought no miracles, but one _redivivus_ might be under the control of the unseen powers. Songs:Herod argued. A guilty conscience quickened his fears. Possibly he could see again the head of John on a charger. "The King has the Baptist on the brain" (Bruce). Cf. Josephus (_War_, I. xxx. 7) for the story that the ghosts of Alexander and Aristobulus haunted the palace of Herod the Great. There were many conjectures about Jesus as a result of this tour of Galilee and Herod Antipas feared this one.

rwp@Matthew:21:12 @{Cast out} (\exebalen\). Drove out, assumed authority over "the temple of God" (probably correct text with \tou theou\, though only example of the phrase). John (John:2:14|) has a similar incident at the beginning of the ministry of Jesus. It is not impossible that he should repeat it at the close after three years with the same abuses in existence again. It is amazing how short a time the work of reformers lasts. The traffic went on in the court of the Gentiles and to a certain extent was necessary. Here the tables of {the money-changers} (\t“n kollubist“n\, from \kollubos\, a small coin) were overturned. See on ¯17:24| for the need of the change for the temple tax. The doves were the poor man's offering.

rwp@Matthew:22:5 @{Made light of it} (\amelˆsantes\). Literally, neglecting, not caring for. They may even have ridiculed the invitation, but the verb does not say so. However, to neglect an invitation to a wedding feast is a gross discourtesy. {One to his own farm} (\hos men eis ton idion agron\) or field, {another to his merchandise} (\hos de epi tˆn emporian autou\) only example in the N.T., from \emporos\, merchant, one who travels for traffic (\emporeuomai\), a drummer.

rwp@Matthew:23:7 @{Salutations} (\aspasmous\). The ordinary courtiers were coveted because in public. They had an itch for notice. There are occasionally today ministers who resent it if they are not called upon to take part in the services at church. They feel that their ministerial dignity has not been recognized.

rwp@Matthew:23:35 @{Zachariah son of Barachiah} (\Zachariou huiou Barachiou\). Broadus gives well the various alternatives in understanding and explaining the presence of "son of Barachiah" here which is not in strkjv@Luke:11:51|. The usual explanation is that the reference is to Zachariah the son of Jehoiada the priest who was slain in the court of the temple (2Chronicles:24:20ff.|). How the words, "son of Barachiah," got into Matthew we do not know. A half-dozen possibilities can be suggested. In the case of Abel a reckoning for the shedding of his blood was foretold (Genesis:4:10|) and the same thing was true of the slaying of Zachariah (2Chronicles:24:22|).

rwp@Matthew:24:1 @{Went out from the temple} (\exelth“n apo tou hierou\). All the discourses since strkjv@Matthew:21:23| have been in the temple courts (\hieron\, the sacred enclosure). But now Jesus leaves it for good after the powerful denunciation of the scribes and Pharisees in chapter 23. His public teaching is over. It was a tragic moment. As he was going out (\eporeueto\, descriptive imperfect) the disciples, as if to relieve the thought of the Master came to him (\prosˆlthon\) to show (\epideixai\, ingressive aorist infinitive) the buildings of the temple (\tas oikodomas tou hierou\). They were familiar to Jesus and the disciples, but beautiful like a snow mountain (Josephus, _Wars_ V,5,6), the monument that Herod the Great had begun and that was not yet complete (John:2:20|). Great stones were there of polished marble.

rwp@Matthew:25:9 @{Peradventure there will not be enough for us and you} (\mˆpote ou mˆ arkesei hˆmŒn kai humŒn\). There is an elliptical construction here that is not easy of explanation. Some MSS. Aleph A L Z have \ouk\ instead of \ou mˆ\. But even so \mˆ pote\ has to be explained either by supplying an imperative like \ginesth“\ or by a verb of fearing like \phoboumetha\ (this most likely). Either \ouk\ or \ou mˆ\ would be proper with the futuristic subjunctive \arkesei\ (Moulton, _Prolegomena_, p. 192; Robertson, _Grammar_, pp. 1161,1174). "We are afraid that there is no possibility of there being enough for us both." This is a denial of oil by the wise virgins because there was not enough for both. "It was necessary to show that the foolish virgins could not have the consequences of their folly averted at the last moment" (Plummer). It is a courteous reply, but it is decisive. The compound Greek negatives are very expressive, \mˆpote--ou mˆ\.

rwp@Matthew:26:3 @{Then were gathered together the chief priests and elders of the people} (\Tote sunˆchthˆsan hoi archiereis kai hoi presbuteroi tou laou\). A meeting of the Sanhedrin as these two groups indicate (cf. strkjv@21:23|). {Unto the court} (\eis tˆn aulˆn\). The _atrium_ or court around which the palace buildings were built. Here in this open court this informal meeting was held. Caiaphas was high priest A.D. 18 to 36. His father-in-law Annas had been high priest A.D. 6 to 15 and was still called high priest by many.

rwp@Matthew:26:63 @{Held his peace} (\esi“pa\). Kept silent, imperfect tense. Jesus refused to answer the bluster of Caiaphas. {I adjure thee by the living God} (\exorkiz“ se kata tou theou tou z“ntos\). Songs:Caiaphas put Jesus on oath in order to make him incriminate himself, a thing unlawful in Jewish jurisprudence. He had failed to secure any accusation against Jesus that would stand at all. But Jesus did not refuse to answer under solemn oath, clearly showing that he was not thinking of oaths in courts of justice when he prohibited profanity. The charge that Caiaphas makes is that Jesus claims to be the Messiah, the Son of God. To refuse to answer would be tantamount to a denial. Songs:Jesus answered knowing full well the use that would be made of his confession and claim.

rwp@Matthew:26:69 @{Thou also} (\kai su\). Peter had gone within (\es“\) the palace (26:58|), but was sitting {without} (\ex“\) the hall where the trial was going on in the open central court with the servants or officers (\hupˆret“n\, under rowers, literally, strkjv@26:58|) of the Sanhedrin. But he could possibly see through the open door above what was going on inside. It is not plain at what stage of the Jewish trial the denials of Peter took place nor the precise order in which they came as the Gospels give them variously. This maid (\paidiskˆ\, slave girl) stepped up to Peter as he was sitting in the court and pointedly said: "Thou also wast with Jesus the Galilean." Peter was warming himself by the fire and the light shone in his face. She probably had noticed Peter come in with John the Beloved Disciple who went on up into the hall of trial. Or she may have seen Peter with Jesus on the streets of Jerusalem.

rwp@Matthew:27:27 @{Into the palace} (\eis to prait“rion\). In Rome the praetorium was the camp of the praetorian (from praetor) guard of soldiers (Phillipians:1:13|), but in the provinces it was the palace in which the governor resided as in strkjv@Acts:23:35| in Caesarea. Songs:here in Jerusalem Pilate ordered Jesus and all the band or cohort (\holˆn tˆn speiran\) of soldiers to be led into the palace in front of which the judgment-seat had been placed. The Latin _spira_ was anything rolled into a circle like a twisted ball of thread. These Latin words are natural here in the atmosphere of the court and the military environment. The soldiers were gathered together for the sport of seeing the scourging. These heathen soldiers would also enjoy showing their contempt for the Jews as well as for the condemned man.

rwp@Philippians:1:13 @{Throughout the whole praetorian guard} (\en hol“i t“i prait“ri“i\). There were originally ten thousand of these picked soldiers, concentrated in Rome by Tiberius. They had double pay and special privileges and became so powerful that emperors had to court their favour. Paul had contact with one after another of these soldiers. It is a Latin word, but the meaning is not certain, for in the other New Testament examples (Matthew:27:27; strkjv@Mark:15:16; strkjv@John:18:28,33; strkjv@19:9; strkjv@Acts:23:35|) it means the palace of the provincial governor either in Jerusalem or Caesarea. In Rome "palace" would have to be the emperor's palace, a possible meaning for Paul a provincial writing to provincials (Kennedy). Some take it to mean the camp or barracks of the praetorian guard. The Greek, "in the whole praetorium," allows this meaning, though there is no clear example of it. Mommsen and Ramsay argue for the judicial authorities (_praefecti praetorio_) with the assessors of the imperial court. At any rate Paul, chained to a soldier, had access to the soldiers and the officials.

rwp@Philippians:4:17 @{I seek for} (\epizˆt“\). Old verb, in N.T. only here and strkjv@Romans:11:7| (linear present, I am seeking for). Lightfoot calls it "the Apostle's nervous anxiety to clear himself" of wanting more gifts. Why not say his delicate courtesy?

rwp@Revelation:2:17 @{Of the hidden manna} (\tou manna tou kekrummenou\). "Of the manna the hidden" (perfect passive articular participle of \krupt“\). The partitive genitive, the only N.T. example with \did“mi\, though Q reads \to\ (accusative) here. For examples of the ablative with \apo\ and \ek\ see Robertson, _Grammar_, p. 519. See strkjv@John:6:31,49| for the indeclinable word \manna\. The golden pot of manna was "laid up before God in the ark" (Exodus:16:23|). It was believed that Jeremiah hid the ark, before the destruction of Jerusalem, where it would not be discovered till Israel was restored (II Macc. strkjv@2:5ff.). Christ is the true bread from heaven (John:6:31-33, 48-51|) and that may be the idea here. Those faithful to Christ will have transcendent fellowship with him. Swete takes it to be "the life-sustaining power of the Sacred Humanity now hid with Christ in God." {A white stone} (\psˆphon leukˆn\). This old word for pebble (from \psa“\, to rub) was used in courts of justice, black pebbles for condemning, white pebbles for acquitting. The only other use of the word in the N.T. is in strkjv@Acts:26:10|, where Paul speaks of "depositing his pebble" (\katˆnegka psˆphon\) or casting his vote. The white stone with one's name on it was used to admit one to entertainments and also as an amulet or charm. {A new name written} (\onoma kainon gegrammenon\). Perfect passive predicate participle of \graph“\. Not the man's own name, but that of Christ (Heitmuller, _Im Namen Jˆsu_, p. 128-265). See strkjv@3:12| for the name of God so written on one. The man himself may be the \psˆphos\ on which the new name is written. "The true Christian has a charmed life" (Moffatt). {But he that receiveth it} (\ei mˆ ho lamban“n\). "Except the one receiving it." See strkjv@Matthew:11:27| for like intimate and secret knowledge between the Father and the Son and the one to whom the Son wills to reveal the Father. See also strkjv@Revelation:19:12|.

rwp@Revelation:3:14 @{In Laodicea} (\en Laodikiƒi\). Forty miles south-east of Philadelphia and some forty miles east of Ephesus, the last of the seven churches addressed with special messages, on the river Lycus on the border of Phrygia, near Colossae and Hierapolis, recipient of two letters by Paul (Colossians:4:16|), on the great trade-route from Ephesus to the east and seat of large manufacturing and banking operations (especially of woollen carpets and clothing, Ramsay, _Cities and Bishoprics of Phrygia_, p. 40ff.), centre of the worship of Asklepios and seat of a medical school and also of a provincial court where Cicero lived and wrote many of his letters, home of many Jews, called by Ramsay (_op. cit._, p. 413) "the City of Compromise," the church here founded apparently by Epaphras (Colossians:1:7; strkjv@4:12f.|), now a deserted ruin, one of six cities with this name (meaning justice of the people). No praise is bestowed on this church, but only blame for its lukewarmness. {The Amen} (\ho Amˆn\). Personal (masculine article) name here alone, though in strkjv@Isaiah:65:16| we have "the God of Amen" understood in the LXX as "the God of truth" (\ton theon ton alˆthinon\). Here applied to Christ. See strkjv@1:5| for \ho martus ho pistos\ (the faithful witness) and strkjv@3:7| for \ho alˆthinos\ (the genuine), "whose testimony never falls short of the truth" (Swete). {The beginning of the creation of God} (\hˆ archˆ tˆs ktise“s tou theou\). Not the first of creatures as the Arians held and Unitarians do now, but the originating source of creation through whom God works (Colossians:1:15,18|, a passage probably known to the Laodiceans, strkjv@John:1:3; strkjv@Hebrews:1:2|, as is made clear by strkjv@1:18; strkjv@2:8; strkjv@3:21; strkjv@5:13|).

rwp@Revelation:11:2 @{The court} (\tˆn aulˆn\). The uncovered yard outside the house. There were usually two, one between the door and the street, the outer court, the other the inner court surrounded by the buildings (Mark:14:66|). This is here the outer court, "which is without the temple" (\tˆn ex“then tou naou\), outside of the sanctuary, but within the \hieron\ where the Gentiles could go (carrying out the imagery of the Jerusalem temple). {Leave without} (\ekbale ex“then\). Literally, "cast without" (second aorist active imperative of \ekball“\. {Do not measure it} (\mˆ autˆn metrˆsˆis\). Prohibition with \mˆ\ and the first aorist active (ingressive) subjunctive of \metre“\. This outer court is left to its fate. In Herod's temple the outer court was marked off from the inner by "the middle wall of partition" (\to mesoitoichon tou phragmou\, strkjv@Ephesians:2:15|), beyond which a Gentile could not go. In this outer court was a house of prayer for the Gentiles (Mark:11:17|), but now John is to cast it out and leave to its fate (given to the Gentiles in another sense) to be profaned by them. {They shall tread under foot} (\patˆsousin\). Future active of \pate“\, here to trample with contempt as in strkjv@Luke:21:24|, even the holy city (Matthew:4:5; strkjv@Isaiah:48:2; strkjv@Nehemiah:11:1|). Charles thinks that only the heavenly city can be so called here (21:2,10; strkjv@22:19|) because of strkjv@11:8| (Sodom and Gomorrah). But the language may be merely symbolical. See strkjv@Daniel:9:24|. {Forty and two months} (\mˆnas tesserakonta kai duo\). Accusative of extent of time. This period in strkjv@Daniel:7:25; strkjv@12:7|. It occurs in three forms in the Apocalypse (forty-two months, here and strkjv@13:5|; 1260 days, strkjv@11:3; strkjv@12:6|; time, times and half a time or 3 1/2 years, strkjv@12:14| and so in Daniel). This period, however its length may be construed, covers the duration of the triumph of the Gentiles, of the prophesying of the two witnesses, of the sojourn of the woman in the wilderness.

rwp@Revelation:14:8 @{Another, a second angel} (\allos deuteros aggelos\). This second angel "followed" (\ˆkolouthˆsen\, first aorist active indicative of \akolouthe“\) and interpreted in part the first one. {Fallen, fallen} (\epesen, epesen\). Prophetic aorist active indicative of \pipt“\, repeated as a solemn dirge announcing the certainty of the fall. The English participle "fallen, fallen" is more musical and rhythmical than the literal rendering "fell, fell." The language is an echo of strkjv@Isaiah:21:9|, though B in the LXX has \pept“ken, pept“ken\ (perfect). {Babylon the great} (\Babul“n hˆ magalˆ\). The adjective \megalˆ\ occurs with \Babul“n\ each time in the Apocalypse (14:8; strkjv@16:19; strkjv@17:5; strkjv@18:2,10,21|) as a reminder of Nebuchadrezzar. There is no doubt that Rome is meant by Babylon, as is probably seen already in strkjv@1Peter:5:13|. As a prisoner in Patmos John can speak his mind by this symbolism. {Hath made to drink} (\pepotiken\). Perfect active indicative of \potiz“\, old causative verb (from \potos\ drinking, strkjv@1Peter:4:3|), as in strkjv@Matthew:25:35|. The remarkable phrase that follows seems based on strkjv@Jeremiah:51:8| (Jeremiah:25:15|). It is a combination also of strkjv@Revelation:14:10| (the wine of God's wrath, also in strkjv@16:19; strkjv@19:15|) and strkjv@17:2|. There is no doubt of the dissoluteness of the old Babylon of Jeremiah's day as of the Rome of John's time. Rome is pictured as the great courtesan who intoxicates and beguiles the nations to fornication (17:2,4,6|), but the cup of God's wrath for her and her paramours is full (14:10; strkjv@16:19; strkjv@18:2|).

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

rwp@Revelation:20:11 @{A great white throne} (\thronon megan leukon\). Here \megan\ (great) is added to the throne pictures in strkjv@4:4; strkjv@20:4|. The scene is prepared for the last judgment often mentioned in the N.T. (Matthew:25:31-46; strkjv@Romans:14:10; strkjv@2Corinthians:5:10|). "The absolute purity of this Supreme Court is symbolized by the colour of the Throne" (Swete) as in strkjv@Daniel:7:9; strkjv@Psalms:9:1; strkjv@97:2|. The name of God is not mentioned, but the Almighty Father sits upon the throne (4:2f.,9; strkjv@5:1,7,13; strkjv@6:16; strkjv@7:10,15; strkjv@19:4; strkjv@21:5|), and the Son sits there with him (Hebrews:1:3|) and works with the Father (John:5:19-21; strkjv@10:30; strkjv@Matthew:25:31ff.; strkjv@Acts:17:31; strkjv@2Corinthians:5:10; strkjv@2Timothy:4:1|). {From whose face the earth and the heaven fled away} (\hou apo pros“pou ephugen hˆ ge kai ho ouranos\). Second aorist (prophetic) active of \pheug“\. See strkjv@16:20|. The non-eternity of matter is a common teaching in the O.T. (Psalms:97:5; strkjv@102:27; strkjv@Isaiah:51:6|) as in the N.T. (Mark:13:31; strkjv@2Peter:3:10|). {Was found} (\heurethˆ\). First aorist passive indicative of \heurisk“\. All is now spiritual. Even scientists today are speaking of the non-eternity of the universe.

rwp@Romans:3:19 @{That every mouth may be stopped} (\hina pƒn stoma phragˆi\). Purpose clause with \hina\ and second aorist passive subjunctive of \phrass“\, old verb to fence in, to block up. See strkjv@2Corinthians:11:10|. Stopping mouths is a difficult business. See strkjv@Titus:1:11| where Paul uses \epistomizein\ (to stop up the mouth) for the same idea. Paul seems here to be speaking directly to Jews (\tois en t“i nom“i\), the hardest to convince. With the previous proof on that point he covers the whole ground for he made the case against the Gentiles in strkjv@1:18-32|. {May be brought under the judgement of God} (\hupodikos genˆtai t“i the“i\). "That all the world (Jew as well as Gentile) may become (\genˆtai\) answerable (\hupodikos\, old forensic word, here only in N.T.) to God (dative case \t“i the“i\)." Every one is "liable to God," in God's court.

rwp@Romans:8:33 @{Who shall lay anything to the charge of God's elect?} (\tis egkalesei kata eklekt“n theou?\). Future active indicative of \egkale“\, old verb, to come forward as accuser (forensic term) in case in court, to impeach, as in strkjv@Acts:19:40; strkjv@23:29; strkjv@26:2|, the only N.T. examples. Satan is the great Accuser of the brethren. {It is God that justifieth} (\theos ho dikai“n\). God is the Judge who sets us right according to his plan for justification (3:21-31|). The Accuser must face the Judge with his charges.

rwp@Romans:8:34 @{Shall condemn} (\katakrin“n\). Can be either present active participle (condemns) or the future (shall condemn). It is a bold accuser who can face God with false charges or with true ones for that matter for we have an "Advocate" at God's Court (1John:2:1|), "who is at the right hand of God" (\hos estin en dexiƒi tou theou\) "who also maketh intercession for us" (\hos kai entugchanei huper hˆm“n\). Our Advocate paid the debt for our sins with his blood. The score is settled. We are free (8:1|).

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