OT-LAW.filter - rwp exhort:

rwp@1Corinthians:9:26 @{So} (\houts\). Both with \trech\ (run) and \pukteu\ (fight). {As not uncertainly} (\hs ouk adls\). Instead of exhorting them further Paul describes his own conduct as a runner in the race. He explains \houts\. \Adls\ old adverb, only here in N.T. His objective is clear, with Christ as the goal (Phillipians:3:14|). He kept his eye on Christ as Christ watched him. {Fight} (\pukteu\). Paul changes the metaphor from the runner to the boxer. Old verb (only here in N.T.) from \pukts\ (pugilist) and that from \pugm\ (fist). See on ¯Mark:7:3|). {As not beating the air} (\hs ouk aera dern\). A boxer did this when practising without an adversary (cf. doing "the daily dozen") and this was called "shadow-fighting" (\skiamachia\). He smote something more solid than air. Probably \ou\ negatives \aera\, though it still occurs with the participle as a strong and positive negative.

rwp@1Corinthians:16:16 @{That ye also be in subjection unto such} (\hina kai humeis hupotasssthe tois toioutois\). This is the exhortation begun in verse 15|. The family of Stephanas took the lead in good works. Do ye also follow such leaders. This is our great problem today, to find great leaders and many loyal followers. This would solve all church problems, great leadership and great following. Lend a hand.

rwp@1John:2:27 @{And as for you} (\kai humeis\). Prolepsis again as in verse 24|. {Which ye received of him} (\ho elabete ap' autou\). Second aorist active indicative of \lamban\, a definite experience, this anointing (\chrisma\), from Christ himself as in verse 20|. This Paraclete was promised by Christ (John:14:26; strkjv@16:13ff.|) and came on the great Pentecost, as they knew, and in the experience of all who yielded themselves to the Holy Spirit. {That any one teach you} (\hina tis didaski humas\). Sub-final use of \hina\ and the present active subjunctive of \didask\, "that any one keep on teaching you." {Teacheth you} (\didaskei humas\). Present active indicative. The Holy Spirit was to bring all things to their remembrance (John:14:26|) and to bear witness concerning Christ (John:15:26; strkjv@16:12-15|). Yet they need to be reminded of what they already know to be "true" (\althes\) and "no lie" (\ouk estin pseudos\), according to John's habit of positive and negative (1:5|). Songs:he exhorts them to "abide in him" (\menete en auti\, imperative active, though same form as the indicative). Precisely so Jesus had urged that the disciples abide in him (John:15:4f.|).

rwp@1John:2:28 @{And now} (\kai nun\). John tenderly repeats the exhortation, "keep on abiding in him." {If he shall be manifested} (\ean phanerthi\). Condition of third class with \ean\ and first aorist passive subjunctive as in verse 19; strkjv@Colossians:3:3|. A clear reference to the second coming of Christ which may be at any time. {That we have boldness} (\hina schmen parrsian\). Purpose clause with \hina\ and the ingressive second aorist active subjunctive of \ech\, "that we may get boldness." {And not be ashamed} (\kai m aischunthmen\). Likewise negative purpose (after John's fashion) with \m\ and the first aorist passive subjunctive of \aischun\, to put to shame. {Before him} (\ap' autou\). "From him," as if shrinking away from Christ in guilty surprise. See strkjv@2Thessalonians:1:9| for this use of \apo\ (from the face of the Lord).

rwp@1Peter:3:10 @{For} (\gar\). Reason for the entire exhortation in verses 8,9| and introducing in verses 10-12| a quotation from strkjv@Psalms:34:13-17| with some slight changes. {Would love life} (\theln zn agapin\). "Wishing to love life." This present life. The LXX expressions are obscure Hebraisms. The LXX has \agapn\ (participle present active of \agapa\, not the infinitive \agapin\. {Let him refrain} (\pausat\). Third person singular first aorist active imperative of \pau\ to make stop, whereas the LXX has \pauson\ (second person singular). {His tongue} (\tn glssan\). See strkjv@James:3:1-12|. {That they speak no guile} (\tou m lalsai dolon\). Purpose clause with genitive article \tou\ (negative \m\) and the first aorist active infinitive of \lale\. But it can also be explained as the ablative case with the redundant negative \m\ after a verb of hindering (\pausat\) like strkjv@Luke:4:42|. See Robertson, _Grammar_, p. 1061. "Let him refrain his lips from speaking guile."

rwp@1Peter:4:1 @{For as much then as Christ suffered in the flesh} (\Christou oun pathontos sarki\). Genitive absolute with second aorist active participle of \pasch\, to suffer, and the locative case of \sarx\ (flesh). The \oun\ (then, therefore) draws and applies the main lesson of strkjv@3:18-22|, the fact that Christ suffered for us. {Arm ye yourselves also} (\kai humeis hoplisasthe\). Direct middle first aorist imperative of \hopliz\, old verb from \hoplon\ (weapon, strkjv@John:18:3|), in metaphorical sense, here only in N.T. {With the same mind} (\tn autn ennoian\). Accusative of the thing (content), \ennoian\, old word (from \en, nous\), putting in mind, thinking, will, in N.T. only here and strkjv@Hebrews:4:12|. "Here again _Christus Patiens_ is our \hupogrammos\" (Bigg). {For} (\hoti\). Reason for the exhortation. {Hath ceased from sin} (\pepautai hamartias\). Perfect middle indicative of \pau\ to make cease and the ablative singular \hamartias\, but B reads the dative plural \hamartiais\ (cf. strkjv@Romans:6:1f.|). Temptation has lost its appeal and power with such a man.

rwp@1Thessalonians:2:3 @{Exhortation} (\paraklsis\). Persuasive discourse, calling to one's side, for admonition, encouragement, or comfort. {Not of error} (\ouk ek plans\). This word is same as \plana\, to lead astray (2Timothy:3:13|) like Latin _errare_. Passive idea of {error} here rather than deceit. That is seen in {nor in guile} (\oude en doli\) from \del\, to catch with bait. Paul is keenly sensitive against charges against the correctness of his message and the purity of his life. {Nor of uncleanness} (\oude ex akatharsias\). "This disclaimer, startling as it may seem, was not unneeded amidst the impurities consecrated by the religions of the day" (Lightfoot). There was no necessary connection in the popular mind between religion and morals. The ecstatic initiations in some of the popular religions were grossly sensual.

rwp@1Thessalonians:2:11 @{As a father with his own children} (\hs patr tekna heautou\). Change from the figure of the mother-nurse in verse 7|. There is ellipse of a principal verb with the participles \parakalountes, paramuthoumenoi, marturoumenoi\. Lightfoot suggests \enouthetoumen\ (we admonished) or \egenthmen\ (we became). The three participles give three phases of the minister's preaching (exhorting, encouraging or consoling, witnessing or testifying). They are all old verbs, but only the first (\parakale\) is common in the N.T.

rwp@1Thessalonians:4:1 @{Finally} (\loipon\). Accusative of general reference of \loipos\, as for the rest. It does not mean actual conclusion, but merely a colloquial expression pointing towards the end (Milligan) as in strkjv@2Corinthians:13:11; strkjv@2Timothy:4:8|. Songs:\to loipon\ in strkjv@2Thessalonians:3:1; strkjv@Phillipians:3:1; strkjv@4:8|. {We beseech} (\ertmen\). Not "question" as in ancient Greek, but as often in N.T. (1Thessalonians:5:12; strkjv@2Thessalonians:2:1; strkjv@Phillipians:4:3|) and also in papyri to make urgent request of one. {How ye ought} (\to ps dei hums\). Literally, explanatory articular indirect question (\to ps\) after \parelabte\ according to common classic idiom in Luke (Luke:1:62; strkjv@22:2,4,23,24|) and Paul (Romans:8:26|). {That ye abound} (\hina perisseute\). Loose construction of the \hina\ clause with present subjunctive after two subordinate clauses with \kaths\ (as, even as) to be connected with "beseech and exhort." {More and more} (\mallon\). Simply {more}, but added to same idea in \perisseute\. See also verse 11|.

rwp@1Thessalonians:4:11 @{That ye study to be quiet} (\philotimeisthai hsuchazein\). First infinitive dependent on \parakaloumen\ (verse 10|, we exhort you), the second on \philotimeisthai\ (old verb from \philotimos\, fond of honour, \philos, tim\). The notion of ambition appears in each of the three N.T. examples (1Thessalonians:4:11; strkjv@2Corinthians:5:9; strkjv@Romans:5:20|), but it is ambition to do good, not evil. The word ambition is Latin (_ambitio_ from _ambo, ire_), to go on both sides to accomplish one's aims and often evil). A preacher devoid of ambition lacks power. There was a restless spirit in Thessalonica because of the misapprehension of the second coming. Songs:Paul urges an ambition to be quiet or calm, to lead a quiet life, including silence (Acts:11:18|). {To do your own business} (\prassein ta idia\). Present infinitive like the others, to have the habit of attending to their own affairs (\ta idia\). This restless meddlesomeness here condemned Paul alludes to again in strkjv@2Thessalonians:3:11| in plainer terms. It is amazing how much wisdom people have about other people's affairs and so little interest in their own. {To work with your own hands} (\ergazesthai tais chersin humn\). Instrumental case (\chersin\). Paul gave a new dignity to manual labour by precept and example. There were "pious" idlers in the church in Thessalonica who were promoting trouble. He had commanded them when with them.

rwp@1Timothy:1:3 @{As I exhorted} (\kaths parekalesa\). There is an ellipse of the principal clause in verse 4| ({so do I now} not being in the Greek). {To tarry} (\prosmeinai\). First aorist active infinitive of \prosmen\, old verb, attributed by Luke to Paul in strkjv@Acts:13:43|. {That thou mightest charge} (\hina paraggeilis\). Subfinal clause with \hina\ and the first aorist active subjunctive of \paraggell\, old verb, to transmit a message along (\para\) from one to another. See strkjv@2Thessalonians:3:4,6,10|. Lock considers this idiom here an elliptical imperative like strkjv@Ephesians:4:29; strkjv@5:33|. {Certain men} (\tisin\). Dative case. Expressly vague (no names as in strkjv@1:20|), though Paul doubtless has certain persons in Ephesus in mind. {Not to teach a different doctrine} (\m heterodidaskalein\). Earliest known use of this compound like \kakodidaskalein\ of Clement of Rome. Only other N.T. example in strkjv@6:3|. Eusebius has \heterodidaskalos\. Same idea in strkjv@Galatians:1:6; strkjv@2Corinthians:11:4; strkjv@Romans:16:17|. Perhaps coined by Paul.

rwp@1Timothy:4:13 @{Till I come} (\hes erchomai\). "While I am coming" (present indicative with \hes\), not "till I come" (\hes elth\). {Give heed} (\proseche\). Present active imperative, supply \ton noun\, "keep on putting thy mind on." {The reading} (\ti anagnsei\). Old word from \anaginsk\. See strkjv@2Corinthians:3:14|. Probably in particular the public reading of the Scriptures (Acts:13:15|), though surely private reading is not to be excluded. {To exhortation} (\ti paraklsei\), {to teaching} (\ti didaskalii\). Two other public functions of the minister. Probably Paul does not mean for the exhortation to precede the instruction, but the reverse in actual public work. Exhortation needs teaching to rest it upon, a hint for preachers today.

rwp@2Corinthians:8:6 @{Insomuch that we exhorted Titus} (\eis to parakalesai hmas Titon\). Use of \eis to\ and the infinitive for result with accusative of general reference (\hmas\). See Robertson, _Grammar_, p. 1003. {He had made a beginning before} (\proenrxato\). First aorist active indicative of the double compound verb \pro-en-archomai\, still found only here and verse 10|, to make a start before others. {Complete} (\epitelesei\) First aorist (effective) active subjunctive of \epitele\, to finish, with perfective use of \epi\ in composition.

rwp@2Corinthians:10:2 @{I beseech} (\deomai\). Songs:here, but \parakal\ in verse 1|. Perhaps, "I beg" suits the new turn here. {That I may not when present show courage} (\to m parn tharrsai\). Articular infinitive (aorist active of \tharre\) in the accusative case with negative \m\ the direct object of \deomai\. Literally, "I beg the not when present (\parn\ nominative present participle agreeing with subject of \tharr\ in spite of being in the accusative infinitive clause, \to m tharrsai\) showing courage." The example of humility in Christ makes Paul drop "from magisterial exhortation to earnest entreaty" (Plummer). {As if we walked according to the flesh} (\hs kata sarka peripatountas\). Another sneering charge as made plain by the use of \hs\ with the participle for the alleged reason.

rwp@2Peter:1:10 @{Wherefore} (\dio\). Because of the exhortation and argument in verses 5-9|. {Give the more diligence} (\mllon spoudasate\). "Become diligent (first aorist ingressive active imperative of \spoudaz\ as in strkjv@2Timothy:2:15; strkjv@2Peter:1:15|) the more" (\mallon\, not less). {To make} (\poieisthai\). Present middle infinitive of \poie\, to make for yourselves. {Calling and election} (\klsin kai eklogn\). Both words (\klsin\, the invitation, \eklogn\, actual acceptance). See for \eklog\ strkjv@1Thessalonians:1:4; strkjv@Romans:9:11|. {If ye do} (\poiountes\). Present active circumstantial (conditional) participle of \poie\, "doing." {Ye shall never stumble} (\ou m ptaiste pote\). Strong double negative (\ou m pote\) with first aorist active subjunctive of \ptai\, old verb to stumble, to fall as in strkjv@James:2:10; strkjv@3:2|.

rwp@2Thessalonians:3:12 @{We command and exhort} (\paraggellomen kai parakaloumen\). Paul asserts his authority as an apostle and pleads as a man and minister. {That with quietness they work, and eat their own bread} (\hina meta hsuchias ergazomenoi ton heautn arton esthisin\). Substance of the command and exhortation by \hina\ and the present subjunctive \esthisin\. Literally, {that working with quietness they keep on eating their own bread}. The precise opposite of their conduct in verse 11|.

rwp@2Timothy:1:12 @{These things} (\tauta\). His imprisonment in Rome. {Yet I am not ashamed} (\all' ouk epaischunomai\). Plain reference to the exhortation to Timothy in verse 8|. {Him whom I have believed} (\hi pepisteuka\). Dative case of the relative (\hi\) with the perfect active of \pisteu\, the antecedent to the relative not expressed. It is not an indirect question. Paul knows Jesus Christ whom he has trusted. {I am persuaded} (\pepeismai\). See verse 5|. {To guard} (\phulaxai\). First aorist active infinitive of \phulass\, the very word used in strkjv@1Timothy:6:20| with \parathkn\ as here, to guard against robbery or any loss. {That which I have committed unto him} (\tn parathkn mou\). Literally, "my deposit," as in a bank, the bank of heaven which no burglar can break (Matthew:6:19f.|). See this word also in verse 14|. Some MSS. have the more common \parakatathk\ (a sort of double deposit, \para\, beside, down, \kata\). {Against that day} (\eis ekeinn tn hmeran\). The day of Christ's second coming. See also strkjv@1:18; strkjv@4:8; strkjv@2Thessalonians:1:10|, and often in the Gospels. Elsewhere, the day of the Lord (1Thessalonians:5:2; strkjv@2Thessalonians:2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14|), the day of Christ or Jesus Christ (Phillipians:1:6,10; strkjv@2:16|), the day (1Thessalonians:5:4; strkjv@1Corinthians:3:13; strkjv@Romans:13:12|), the day of redemption (Ephesians:4:20|), the day of judgment (Romans:2:5,16|).

rwp@2Timothy:4:2 @{Preach the word} (\kruxon ton logon\). First aorist active imperative of \kruss\. For "the word" used absolutely, see strkjv@1Thessalonians:1:6; strkjv@Galatians:6:6|. {Be instant in season, out of season} (\epistthi eukairs akairs\). Second aorist (ingressive) active imperative of \ephistmi\ (intransitive use), "take a stand," "stand upon it or up to it," "carry on," "stick to it." The Vulgate has "_insta_." The two adverbs are like a proverb or a play (pun) on the word \kairos\. There are all sorts of seasons (\kairoi\), some difficult (\chalepoi\, strkjv@3:1|), some easy (\eukairi\, strkjv@1Corinthians:16:12|). {Reprove} (\elegxon\). First aorist active imperative of \elegch\. "Bring to proof." strkjv@Ephesians:5:11|. {Rebuke} (\epitimson\). First aorist active imperative of \epitima\, to give honour (or blame) to, to chide. Common in the Gospels (Luke:17:3|). {Exhort} (\parakaleson\). First aorist active imperative of \parakale\, common Pauline word.

rwp@Acts:4:36 @{Barnabas} (\Barnabas\). His name was Joseph (correct text, and not Jesus) and he is mentioned as one illustration of those in verse 34| who selling brought the money. The apostles gave him the nickname Barnabas by which later he was known because of this noble deed. This fact argues that all did not actually sell, but were ready to do so if needed. Possibly Joseph had a larger estate than some others also. The meaning of the nickname is given by Luke as "son of consolation or exhortation" (\huios paraklses\). Doubtless his gifts as a preacher lay along this same line. Rackham thinks that the apostles gave him this name when he was recognized as a prophet. In strkjv@Acts:11:23| the very word \parekalei\ (exhorted) is used of Barnabas up at Antioch. He is the type of preacher described by Paul in strkjv@1Corinthians:14:3|. Encouragement is the chief idea in \paraklsis\ though exhortation, comfort, consolation are used to render it (Acts:9:31; strkjv@13:15; strkjv@15:31|). See also strkjv@16:9; strkjv@20:12|. It is not necessary to think that the apostles coined the name Barnabas for Joseph which originally may have come from \Barnebous\ (Deissmann, _Bible Studies_, pp. 308-10), son of Nebo, or even the Hebrew _Bar Nebi_ (son of a prophet). But, whatever the origin, the popular use is given by Luke. He was even called apostle along with Paul (Acts:14:14|) in the broad sense of that word.

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

rwp@Acts:13:15 @{After the reading of the law and the prophets} (\meta tn anagnsin tou nomou kai tn prophtn\). The law was first read in the synagogues till B.C. 163 when Antiochus Epiphones prohibited it. Then the reading of the prophets was substituted for it. The Maccabees restored both. There was a reading from the law and one from the prophets in Hebrew which was interpreted into the Aramaic or the Greek _Koin_ for the people. The reading was followed by the sermon as when Jesus was invited to read and to preach in Nazareth (Luke:4:16f.|). For the service in the synagogue see Schuerer, _History of the Jewish People_, Div. II, Vol. II, pp. 79ff. It was the duty of the rulers of the synagogue (\archisunaggoi\) to select the readers and the speakers for the service (Mark:5:22,35-38; strkjv@Luke:8:49; strkjv@13:14; strkjv@Acts:13:15; strkjv@18:8,17|). Any rabbi or distinguished stranger could be called on to speak. {If ye have any word of exhortation for the people} (\ei tis estin en humin logos paraklses pros ton laon\). Literally, if there is among you any word of exhortation for the people. It is a condition of the first class and assumed to be true, a polite invitation. On "exhortation" (\paraklsis\) see strkjv@9:31|. It may be a technical phrase used in the synagogue (Hebrews:13:22; strkjv@1Timothy:4:13|).

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

rwp@Acts:15:31 @{When they had read it} (\anagnontes\). Second aorist active participle of \anaginsk\. Public reading, of course, to the church. {They rejoiced} (\echarsan\). Second aorist (ingressive) passive indicative of \chair\. They burst into exultant joy showing clearly that they did not consider it a weak compromise, but a glorious victory of Gentile liberty. {For the consolation} (\epi ti paraklsei\). The encouragement, the cheer in the letter. See \parekalesan\ in verse 32|. Consolation and exhortation run into one another in this word.

rwp@Acts:27:9 @{Where much time was spent} (\Hikanou chronou diagenomenou\). Genitive absolute again with second aorist middle participle of \diaginomai\, to come in between (\dia\). "Considerable time intervening," since they became weatherbound in this harbour, though some take it since they left Caesarea. {And the voyage was now dangerous} (\kai ontos d episphalous\). Genitive absolute, "and the voyage being already (\d\=Latin _jam_) dangerous" (old word from \epi\ and \sphall\, to trip, to fall, and so prone to fall, here only in N.T.). {Because the Fast was now already gone by} (\dia to kai tn nsteian d parelluthenai\). Accusative (after \dia\) of the articular infinitive perfect active of \parerchomai\, to pass by, with the accusative of general reference (\nsteian\, the great day of atonement of the Jews, strkjv@Leviticus:16:29ff.|) occurring about the end of September. The ancients considered navigation on the Mediterranean unsafe from early October till the middle of March. In A.D. 59 the Fast occurred on Oct. 5. There is nothing strange in Luke using this Jewish note of time as in strkjv@20:6| though a Gentile Christian. Paul did it also (1Corinthians:16:8|). It is no proof that Luke was a Jewish proselyte. We do not know precisely when the party left Caesarea (possibly in August), but in ample time to arrive in Rome before October if conditions had been more favourable. But the contrary winds had made the voyage very slow and difficult all the way (verse 7|) besides the long delay here in this harbour of Fair Havens. {Paul admonished them} (\parini ho Paulos\). Imperfect active of \paraine\, old word to exhort from \para\ and \aine\, to praise (3:8|), only here and verse 22| in N.T. It is remarkable that a prisoner like Paul should venture to give advice at all and to keep on doing it (imperfect tense inchoative, began to admonish and kept on at it). Paul had clearly won the respect of the centurion and officers and also felt it to be his duty to give this unasked for warning. {I perceive} (\ther\). Old word from \theros\, a spectator. See strkjv@Luke:10:18|. Paul does not here claim prophecy, but he had plenty of experience with three shipwrecks already (2Corinthians:11:25|) to justify his apprehension. {Will be} (\mellein esesthai\). Infinitive in indirect assertion followed by future infinitive after \mellein\ in spite of \hoti\ which would naturally call for present indicative \mellei\, an anacoluthon due to the long sentence (Robertson, _Grammar_, p. 478). {With injury} (\meta hubres\). An old word from \huper\ (above, upper, like our "uppishness") and so pride, insult, personal injury, the legal word for personal assault (Page). Josephus (_Ant_. III. 6, 4) uses it of the injury of the elements. {Loss} (\zmian\). Old word, opposite of \kerdos\, gain or profit (Phillipians:3:7f.|). Nowhere else in N.T. {Lading} (\phortiou\). Diminutive of \phortos\ (from \pher\, to bear) only in form. Common word, but in N.T. only here in literal sense, as metaphor in strkjv@Matthew:11:30; strkjv@23:4; strkjv@Luke:11:46; strkjv@Galatians:6:5|. {But also of our lives} (\alla kai tn psuchn\). Common use of \psuch\ for life, originally "breath of life" (Acts:20:10|), and also "soul" (14:2|). Fortunately no lives were lost, though all else was. But this outcome was due to the special mercy of God for the sake of Paul (verse 24|), not to the wisdom of the officers in rejecting Paul's advice. Paul begins now to occupy the leading role in this marvellous voyage.

rwp@Acts:27:25 @{Wherefore be of good cheer} (\dio euthumeite\). God had spoken. That was enough. This old verb from \euthumos\ in the N.T. only here, verse 25; strkjv@James:5:13|. See the adjective strkjv@27:36|. {For I believe God} (\pisteu gar ti thei\). This is Paul's reason for his own good cheer and for his exhortation to confidence in spite of circumstances so untoward. Paul had doubtless prayed for his own life and for the lives of all. He was sure that he was to bear his witness in Rome.

rwp@Acts:27:33 @{While the day was coming on} (\achri hou hmera mellen ginesthai\). More likely here \achri hou\ (for \achri toutou hi\) with the imperfect \mellen\, has its usual meaning, "until which time day was about to come on (\ginesthai\, present middle infinitive, linear action)." That is Paul kept on exhorting or beseeching (\parekalei\, imperfect active) them until dawn began to come on (cf. verse 39| when day came). In strkjv@Hebrews:3:13| \achri hou\ with the present indicative has to mean "so long as" or while, but that is not true here (Robertson, _Grammar_, p. 975). See on ¯Acts:2:46| for the same phrase for partaking food (\metalamban trophs\, genitive case) as also in strkjv@27:34|. Paul wanted them to be ready for action when day really came. "Fourteenth day" repeated (verse 27|), only here in the accusative of duration of time (\hmeran\). It is not clear whether the "waiting" (\prosdokntes\, present active participle predicate nominative complementary participle after \diateleite\, Robertson, _Grammar_, p. 1121) means fourteen days of continuous fasting or only fourteen successive nights of eager watching without food. Galen and Dionysius of Halicarnassus employ the very idiom used here by Luke (\asitos diatele\). {Having taken nothing} (\mthen proslabomenoi\). Second aorist middle participle of \proslamban\ with the accusative \mthen\ rather than the more usual \mden\. Probably Paul means that they had taken no regular meals, only bits of food now and then.

rwp@Acts:28:15 @{When they heard of us} (\akousantes ta peri hmn\). How "they heard the things concerning us" we do not know. Good news had its way of travel even before the days of telegraph, telephone, daily papers. Possibly Julius had to send on special couriers with news of his arrival after the shipwreck. Possibly some of the brethren in Puteoli at once (beginning of the week) sent on news to the brethren in Rome. The church in Rome had long ago received Paul's letter from Corinth at the hands of Phoebe. {To meet us} (\eis apantsin hmin\). Idiomatic phrase, "for meeting with us" (associative instrumental case). _Koin_ word \apantsis\ from verb \apanta\, to meet, in N.T. only here; strkjv@Matthew:25:6; strkjv@1Timothy:4:17|. Use after \eis\ rather than infinitive like a translation Hebraism (Robertson, _Grammar_, p. 91). {As far as the Market of Appius} (\achri Appiou Phorou\). The Forum of Appius, 90 miles from Puteoli, 40 from Rome, on the great Appian Way. The Censor Appius Claudius had constructed this part of the road, B.C. 312. Paul probably struck the Appian Way at Capua. Portions of this great stone highway are still in use. If one wishes to tread where Paul trod, he can do it here. Appii Forum had a bad reputation, the haunt of thieves, thugs, and swindlers. What would this motley crowd think of Paul chained to a soldier? {Three Taverns} (\Trin Tabernn\). Genitive case after \achri\ like \Appiou Phorou\. About 30 miles from Rome. _Tres Tabernae_. {Whom} (\hous\). Two groups of the disciples came (one Gentile, one Jewish, Rackham thinks), one to Appii Forum, the other to Three Taverns. It was a joyous time and Julius would not interfere. {Took courage} (\elabe tharsos\). The old substantive \tharsos\ is here alone in the N.T. Jesus himself had exhorted Paul to be of good courage (\tharsei\ strkjv@Acts:23:11|) as he had done the disciples (John:16:33|). Paul had passed through enough to cause depression, whether he was depressed or not, but he deeply appreciated this kindly sympathy.

rwp@Colossians:4:8 @{I have sent} (\epempsa\). Epistolary aorist active indicative of \pemp\ as in strkjv@Ephesians:6:22|. {That ye may know} (\hina gnte\). Second aorist (ingressive) active subjunctive of \ginsk\, "that ye may come to know." This the correct text, not \gni\ (third singular). {Our estate} (\ta peri hmn\). "The things concerning us." {May comfort} (\parakalesi\). First aorist active subjunctive. Proper rendering here and not "may exhort."

rwp@Hebrews:2:1 @{Therefore} (\dia touto\). Because Jesus is superior to prophets and angels and because the new revelation is superior to the old. The author often pauses in his argument, as here, to drive home a pungent exhortation. {Ought} (\dei\). It is necessity, necessity rather than obligation (\chr\). {To give heed} (\prosechein\). Present active infinitive with \noun\ (accusative singular of \nous\) understood as in strkjv@Acts:8:6|. {More earnest} (\perissoters\). Comparative adverb, "more earnestly," "more abundantly" as in strkjv@1Thessalonians:2:7| {To the things that were heard} (\tois akoustheisin\). Dative plural neuter of the articular participle first aorist passive of \akou\. {Lest haply we drift away} (\m pote pararumen\). Negative clause of purpose with \m pote\ and the second aorist passive subjunctive of \pararre\, old verb to flow by or past, to glide by, only here in N.T. (cf. strkjv@Proverbs:3:21|). Xenophon (Cyrop. IV. 52) uses it of the river flowing by. Here the metaphor is that "of being swept along past the sure anchorage which is within reach" (Westcott), a vivid picture of peril for all ("we," \hmas\).

rwp@Hebrews:3:6 @{Whose house are we} (\hou oikos esmen hmeis\). We Christians (Jew and Gentile) looked at as a whole, not as a local organization. {If we hold fast} (\ean kataschmen\). Condition of third class with \ean\ and second aorist (effective) active subjunctive of \katech\. This note of contingency and doubt runs all through the Epistle. We are God's house if we do not play the traitor and desert. {Boldness} (\parrsian\) {and glorying} (\kai kauchma\) some had lost. The author makes no effort to reconcile this warning with God's elective purpose. He is not exhorting God, but these wavering Christians. All these are Pauline words. B does not have \mechri telous bebaian\ (firm unto the end), but it is clearly genuine in verse 14|. He pleads for intelligent confidence.

rwp@Hebrews:4:11 @{Let us therefore give diligence} (\spoudasmen oun\). Volitive subjunctive aorist of \spoudaz\, old verb to hasten (2Timothy:4:9|), to be eager and alert (1Thessalonians:2:17|). The exhortation has a warning like that in strkjv@4:1|. {That no man fall} (\hina m pesi\). Negative purpose with \hina m\ and the second aorist active subjunctive of \pipt\, to fall. {After the same example of disobedience} (\en ti auti hupodeigmati ts apeitheias\). The unbelief is like that seen in the Israelites (3:12,18; strkjv@4:2|). \Hupodeigma\ is a late word from \hupodeiknumi\ (Matthew:3:7|) and means a copy (John:13:15; strkjv@James:5:10|). The Israelites set a terrible example and it is so easy to copy the bad examples.

rwp@Hebrews:4:14 @{A great high priest} (\archierea megan\). The author now takes up the main argument of the Epistle, already alluded to in strkjv@1:3; strkjv@2:17f.; strkjv@3:1|, the priestly work of Jesus as superior to that of the Levitical line (4:14-12:3|). Jesus is superior to the prophets (1:1-3|), to angels (1:4-2:18|), to Moses (3:1-4:13|), he has already shown. Here he only terms Jesus "great" as high priest (a frequent adjective with high priest in Philo) but the superiority comes out as he proceeds. {Who hath passed through the heavens} (\dielluthota tous ouranous\). Perfect active participle of \dierchomai\, state of completion. Jesus has passed through the upper heavens up to the throne of God (1:3|) where he performs his function as our high priest. This idea will be developed later (6:19f.; strkjv@7:26-28; strkjv@9:11f.,24f.|). {Jesus the Son of God} (\Isoun ton huion tou theou\). The human name linked with his deity, clinching the argument already made (1:1-4:13|). {Let us hold fast our confession} (\kratmen ts homologias\). Present active volitive subjunctive of \krate\, old verb (from \kratos\, power), with genitive to cling to tenaciously as here and strkjv@6:18| and also with the accusative (2Thessalonians:2:15; strkjv@Colossians:2:19|). "Let us keep on holding fast." This keynote runs all through the Epistle, the exhortation to the Jewish Christians to hold on to the confession (3:1|) of Christ already made. Before making the five points of Christ's superior priestly work (better priest than Aaron, strkjv@5:1-7:25|; under a better covenant, strkjv@8:1-13|; in a better sanctuary, strkjv@9:1-12|; offering a better sacrifice, strkjv@9:13-10:18|; based on better promises, strkjv@10:19-12:3|), the author gives a double exhortation (4:14-16|) like that in strkjv@2:1-4| to hold fast to the high priest (14f.|) and to make use of him (16|).

rwp@Hebrews:10:19 @{Having therefore} (\echontes oun\). The author now gives a second (the first in strkjv@8:1-6|) resum of the five arguments concerning the superior priestly work of Christ (10:19-25|) coupled with an earnest exhortation like that in strkjv@4:14-16|, with which he began the discussion, before he proceeds to treat at length the fifth and last one, the better promises in Christ (10:26-12:3|). {Boldness} (\parrsian\). This is the dominant note all through the Epistle (3:6; strkjv@4:16; strkjv@10:19,35|). They were tempted to give up Christ, to be quitters. Boldness (courage) is the need of the hour. {Into the holy place} (\tn hagin\). That is, the heavenly sanctuary where Jesus is (6:18-20|). This is the better sanctuary (9:1-12|). {By the blood of Jesus} (\en ti haimati Isou\). This is the better sacrifice just discussed (9:13-10:18|).

rwp@Hebrews:10:22 @{Let us draw near} (\proserchmetha\). Present middle volitive subjunctive as in strkjv@4:16| with which exhortation the discussion began. There are three exhortations in verses strkjv@22:25| (Let us draw near, \proserchmetha\, let us hold fast, \katechmen\, let us consider one another, \katanomen alllous\). Four items are added to this first exhortation. {With a true heart} (\meta althins kardias\). With loyalty and fealty. {In fulness of faith} (\en plrophorii pistes\). See strkjv@6:11| for this very phrase. {Having our hearts sprinkled from an evil conscience} (\rerantismenoi tas kardias apo suneidses ponras\). Perfect passive participle of \rantiz\ with the accusative retained in the passive, an evident allusion to the sprinkling of blood in the old tabernacle (9:18-22|) and the shedding of Christ's blood for the cleansing of our consciences (10:1-4|). Cf. strkjv@1Peter:1:2| for "the sprinkling of the blood of Jesus Christ." {Our body washed with pure water} (\lelousmenoi to sma hudati kathari\). Perfect passive (or middle) of \lou\, old verb to bathe, to wash. Accusative also retained if passive. \Hudati\ can be either locative (in) or instrumental (with). See strkjv@Ephesians:5:26; strkjv@Titus:3:5| for the use of \loutron\. If the reference here is to baptism (quite doubtful), the meaning is a symbol (Dods) of the previous cleansing by the blood of Christ.

rwp@James:5:7 @{Be patient therefore} (\makrothumsate oun\). A direct corollary (\oun\, therefore) from the coming judgment on the wicked rich (5:1-6|). First aorist (constative) active imperative of \makrothume\, late compound (Plutarch, LXX) from \makrothumos\ (\makros, thumos\, of long spirit, not losing heart), as in strkjv@Matthew:18:26|. The appeal is to the oppressed brethren. Catch your wind for a long race (long-tempered as opposed to short-tempered). See already the exhortation to patience (\hupomon\) in strkjv@1:3f.,12| and repeated in strkjv@5:11|. They will need both submission (\hupomen\ strkjv@5:11|) and steadfastness (\makrothumia\ strkjv@5:10|). {Until the coming of the Lord} (\hes ts parousias\). The second coming of Christ he means, the regular phrase here and in verse 8| for that idea (Matthew:24:3,37,39; strkjv@1Thessalonians:2:19|, etc.). {The husbandman} (\ho gergos\). The worker in the ground (\g, erg\) as in strkjv@Matthew:21:33f|. {Waiteth for} (\ekdechetai\). Present middle indicative of \ekdechomai\, old verb for eager expectation as in strkjv@Acts:17:16|. {Precious} (\timion\). Old adjective from \tim\ (honor, price), dear to the farmer because of his toil for it. See strkjv@1Peter:1:19|. {Being patient over it} (\makrothumn ep' auti\). Present active participle of \makrothume\ just used in the exhortation, picturing the farmer longing and hoping over his precious crop (cf. strkjv@Luke:18:7| of God). {Until it receive} (\hes labi\). Temporal clause of the future with \hes\ and the second aorist active subjunctive of \lamban\, vividly describing the farmer's hopes and patience. {The early and latter rain} (\promon kai opsimon\). The word for rain (\hueton\ strkjv@Acts:14:17|) is absent from the best MSS. The adjective \promos\ (from \pr\, early) occurs here only in N.T., though old in the form \promos\ and \prs\. See strkjv@Deuteronomy:11:14; strkjv@Jeremiah:5:24|, etc. for these terms for the early rain in October or November for the germination of the grain, and the latter rain (\opsimon\, from \opse\, late, here only in N.T.) in April and May for maturing the grain.

rwp@Luke:3:18 @{Many other exhortations} (\polla men oun kai hetera\). Literally, many and different things did John \evangelize\, \euaggelizeto\, to the people. Luke has given a bare sample of the wonderful messages of the Baptist. Few as his words preserved are they give a definite and powerful conception of his preaching.

rwp@Luke:12:22 @{Unto his disciples} (\pros tous mathtas autou\). Songs:Jesus turns from the crowd to the disciples (verses 22-40|, when Peter interrupts the discourse). From here to the end of the chapter Luke gives material that appears in Matthew, but not in one connection as here. In Matthew part of it is in the charge to the Twelve on their tour in Galilee, part in the eschatological discourse on the Mount of Olives. None of it is in Mark. Hence Q or the Logia seems to be the source of it. The question recurs again whether Jesus repeated on other occasions what is given here or whether Luke has here put together separate discourses as Matthew is held by many to have done in the Sermon on the Mount. We have no way of deciding these points. We can only say again that Jesus would naturally repeat his favourite sayings like other popular preachers and teachers. Songs:Luke:12:22-31| corresponds to strkjv@Matthew:6:25-33|, which see for detailed discussion. The parable of the rich fool was spoken to the crowd, but this exhortation to freedom from care (22-31|) is to the disciples. Songs:the language in strkjv@Luke:12:22| is precisely that in strkjv@Matthew:6:25|. See there for \m merimnte\ (stop being anxious) and the deliberative subjunctive retained in the indirect question (\phagte, endussthe\). Songs:verse 23| here is the same in strkjv@Matthew:6:25| except that there it is a question with \ouch\ expecting the affirmative answer, whereas here it is given as a reason (\gar\, for) for the preceding command.

rwp@Matthew:13:9 @{He that hath ears let him hear} (\ho echn ta akouet\), Songs:also in strkjv@11:15| and strkjv@13:43|. It is comforting to teachers and preachers to observe that even Jesus had to exhort people to listen and to understand his sayings, especially his parables. They will bear the closest thought and are often enigmatical.

rwp@Matthew:24:42 @{Watch therefore} (\grgreite oun\). A late present imperative from the second perfect \egrgora\ from \egeir\. Keep awake, be on the watch "therefore" because of the uncertainty of the time of the second coming. Jesus gives a half dozen parables to enforce the point of this exhortation (the Porter, the Master of the House, the Faithful Servant and the Evil Servants, the Ten Virgins, the Talents, the Sheep and the Goats). Matthew does not give the Parable of the Porter (Mark:13:35-37|).

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

rwp@Revelation:19:7 @{Let us rejoice and be exceeding glad} (\chairmen kai agallimen\). Present active subjunctive (volitive) of \chair\ and \agallia\ (elsewhere in N.T. in the middle except strkjv@Luke:1:47; strkjv@1Peter:1:8|). For both verbs together see strkjv@Matthew:5:12|. {Let us give} (\dmen\). Second aorist active subjunctive of \didmi\, but A reads \dsomen\ (future active) and P \dsmen\. If the future indicative is read, the tone is changed from exhortation to declaration (we shall give glory unto him). {The marriage of the Lamb} (\ho gamos tou arniou\). In the O.T. God is the Bridegroom of Israel (Hosea:2:16; strkjv@Isaiah:54:6; strkjv@Ezekiel:16:7ff.|). In the N.T. Christ is the Bridegroom of the Kingdom (the universal spiritual church as seen by Paul, strkjv@2Corinthians:11:2; strkjv@Ephesians:5:25ff.|, and by John in strkjv@Revelation:3:20; strkjv@19:7,9; strkjv@21:2,9; strkjv@22:17|. In the Gospels Christ appears as the Bridegroom (Mark:2:19f.; strkjv@Matthew:9:15; strkjv@Luke:5:34f.; strkjv@John:3:29|). The figure of \gamos\ occurs in strkjv@Matthew:22:2-14|. Three metaphors of women appear in the Apocalypse (the Mother in chapter strkjv@Revelation:12|, the Harlot in strkjv@Revelation:17-19|, and the Bride of Christ here to the end). "The first and third present the Church under two different aspects of her life, while the second answers to her great rival and enemy" (Swete). {Is come} (\lthen\). Prophetic aorist, come at last. {Made herself ready} (\htoimasen heautn\). First aorist active indicative of \hetoimaz\ and the reflexive pronoun. See strkjv@22:2| for \htoimasmenn hs numphn\ (prepared as a bride). There is something for her to do (1John:3:3; strkjv@Jude:1:21; strkjv@2Corinthians:7:1|), but the chief preparation is the act of Christ (Ephesians:5:25ff.|).

rwp@Romans:5:2 @{We have had} (\eschkamen\). Perfect active indicative of \ech\ (same verb as \echmen\), still have it. {Our access} (\ten prosaggn\). Old word from \prosag\, to bring to, to introduce. Hence "introduction," "approach." Elsewhere in N.T. only strkjv@Ephesians:2:18; strkjv@3:12|. {Wherein we stand} (\en hi hestkamen\). Perfect active (intransitive) indicative of \histmi\. Grace is here present as a field into which we have been introduced and where we stand and we should enjoy all the privileges of this grace about us. {Let us rejoice} (\kauchmetha\). "Let us exult." Present middle subjunctive (volitive) because \echmen\ is accepted as correct. The exhortation is that we keep on enjoying peace with God and keep on exulting in hope of the glory of God.

rwp@Romans:5:3 @{But let us also rejoice in our tribulations} (\alla kai kauchmetha en tais thlipsesin\). Present middle subjunctive of same verb as in verse 2|. \Kauchmai\ is more than "rejoice," rather "glory," "exult." These three volitive subjunctives (\echmen, kauchmetha\, twice) hold up the high ideal for the Christian after, and because of, his being set right with God. It is one thing to submit to or endure tribulations without complaint, but it is another to find ground of glorying in the midst of them as Paul exhorts here.

rwp@Romans:5:4 @{Knowing} (\eidotes\). Second perfect participle of \eidon\ (\oida\), giving the reason for the previous exhortation to glory in tribulations. He gives a linked chain, one linking to the other (tribulation \thlipsis\, patience \hupomon\, experience \dokim\, hope \elpis\) running into verse 5|. On \dokim\, see strkjv@2Corinthians:2:9|.

rwp@Romans:12:1 @{Therefore} (\oun\). This inferential participle gathers up all the great argument of chapters 1-11|. Now Paul turns to exhortation (\parakal\), "I beseech you." {By the mercies} (\dia tn oiktirmn\). "By means of the mercies of God" as shown in his argument and in our lives. See strkjv@2Corinthians:1:3| for "the Father of mercies." {To present} (\parastsai\). First aorist active infinitive of \paristmi\, for which verb see strkjv@6:13|, a technical term for offering a sacrifice (Josephus, _Ant_. IV. 6, 4), though not in the O.T. Used of presenting the child Jesus in the temple (Luke:2:22|), of the Christian presenting himself (Romans:6:13|), of God presenting the saved (Ephesians:5:27|), of Christ presenting the church (Colossians:1:28|). {Bodies} (\smata\). Songs:literally as in strkjv@6:13,19; strkjv@2Corinthians:5:10| and in contrast with \nous\ (mind) in verse 2|. {A living sacrifice} (\thusian zsan\). In contrast with the Levitical sacrifices of slain animals. Cf. strkjv@6:8,11,13|. Not a propitiatory sacrifice, but one of praise. {Acceptable} (\euareston\). "Well-pleasing." See on ¯2Corinthians:5:9|. {Which is your reasonable service} (\tn logikn humn latreian\). "Your rational (spiritual) service (worship)." For \latreia\, see on ¯9:4|. \Logikos\ is from \logos\, reason. The phrase means here "worship rendered by the reason (or soul)." Old word, in N.T. only here and strkjv@1Peter:2:2| \to logikon gala\ (not logical milk, but the milk nourishing the soul).

rwp@Romans:15:30 @{By} (\dia\). The intermediate agents of the exhortation (the Lord Jesus and the love of the Spirit) as \dia\ is used after \parakal\ in strkjv@12:1|. {That ye strive together with me} (\sunagnisasthai moi\). First aorist middle infinitive of \sunagni zomai\, old compound verb, only here in N.T., direct object of \parakal\, and with associative instrumental case \moi\, the simplex \agnizomenos\, occurring in strkjv@Colossians:4:12| of the prayers of Epaphras. For Christ's agony in prayer see strkjv@Matthew:26:42; strkjv@Luke:22:44|.

rwp@Titus:2:4 @{That they may train} (\hina sphronizsin\). Purpose clause, \hina\ and present active subjunctive of \sphroniz\, old verb (from \sphrn\, sound in mind, \saos, phrn\, as in this verse), to make sane, to restore to one's senses, to discipline, only here in N.T. {To love their husbands} (\philandrous einai\). Predicate accusative with \einai\ of old adjective \philandros\ (\philos, anr\, fond of one's husband), only here in N.T. \Anr\ means man, of course, as well as husband, but only husband here, not "fond of men" (other men than their own). {To love their children} (\philoteknous\). Another old compound, here only in N.T. This exhortation is still needed where some married women prefer poodle-dogs to children.

rwp@Titus:2:9 @{Servants} (\doulous\). "Slaves." Supply "exhort" (\parakalei\). See strkjv@1Timothy:6:1| for "masters" (\despotais\). {Well-pleasing} (\euarestous\). See on ¯2Corinthians:5:9|. {Not gainsaying} (\m antilegontas\). "Not answer back." See strkjv@Romans:10:21|.