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rwp@1Corinthians:1:5 @{That} (\hoti\). Explicit specification of this grace of God given to the Corinthians. Paul points out in detail the unusual spiritual gifts which were their glory and became their peril (chapters strkjv@1Corinthians:12-14|). {Ye were enriched in him} (\eploutisthˆte en aut“i\). First aorist passive indicative of \ploutiz“\, old causative verb from \ploutos\, wealth, common in Attic writers, dropped out for centuries, reappeared in LXX. In N.T. only three times and alone in Paul (1Corinthians:1:5; strkjv@2Corinthians:6:10,11|). The Christian finds his real riches in Christ, one of Paul's pregnant phrases full of the truest mysticism. {In all utterance and all knowledge} (\en panti log“i kai pasˆi gn“sei\). One detail in explanation of the riches in Christ. The outward expression (\log“i\) here is put before the inward knowledge (\gn“sei\) which should precede all speech. But we get at one's knowledge by means of his speech. Chapters strkjv@1Corinthians:12-14| throw much light on this element in the spiritual gifts of the Corinthians (the gift of tongues, interpreting tongues, discernment) as summed up in strkjv@1Corinthians:13:1,2|, the greater gifts of strkjv@12:31|. It was a marvellously endowed church in spite of their perversions.

rwp@1Corinthians:1:10 @{Now I beseech you} (\parakal“ de humas\). Old and common verb, over 100 times in N.T., to call to one's side. Corresponds here to \eucharist“\, {I thank}, in verse 4|. Direct appeal after the thanksgiving. {Through the name} (\dia tou onomatos\). Genitive, not accusative (cause or reason), as the medium or instrument of the appeal (2Corinthians:10:1; strkjv@Romans:12:1; strkjv@15:30|). {That} (\hina\). Purport (sub-final) rather than direct purpose, common idiom in _Koin‚_ (Robertson, _Grammar_, pp.991-4) like strkjv@Matthew:14:36|. Used here with \legˆte, ˆi, ˆte katˆrtismenoi\, though expressed only once. {All speak} (\legˆte pantes\). Present active subjunctive, that ye all keep on speaking. With the divisions in mind. An idiom from Greek political life (Lightfoot). This touch of the classical writers argues for Paul's acquaintance with Greek culture. {There be no divisions among you} (\mˆ ˆi en humin schismata\). Present subjunctive, that divisions may not continue to be (they already had them). Negative statement of preceding idea. \Schisma\ is from \schiz“\, old word to split or rend, and so means a rent (Matthew:9:16; strkjv@Mark:2:21|). Papyri use it for a splinter of wood and for ploughing. Here we have the earliest instance of its use in a moral sense of division, dissension, see also strkjv@1Corinthians:11:18| where a less complete change than \haireseis\; strkjv@12:25; strkjv@John:7:43| (discord); strkjv@9:16; strkjv@10:19|. "Here, faction, for which the classical word is \stasis\: division within the Christian community" (Vincent). These divisions were over the preachers (1:12-4:21|), immorality (5:1-13|), going to law before the heathen (6:1-11|), marriage (7:1-40|), meats offered to idols (1Corinthians:8-10|), conduct of women in church (11:1-16|), the Lord's Supper (11:17-34|), spiritual gifts (1Corinthians:12-14|), the resurrection (1Corinthians:15|). {But that ye be perfected together} (\ˆte de katˆrtismenoi\). Periphrastic perfect passive subjunctive. See this verb in strkjv@Matthew:4:21| (Mark:1:19|) for mending torn nets and in moral sense already in strkjv@1Thessalonians:3:10|. Galen uses it for a surgeon's mending a joint and Herodotus for composing factions. See strkjv@2Corinthians:13:11; strkjv@Galatians:6:1|. {Mind} (\noi\), {judgment} (\gn“mˆi\). "Of these words \nous\ denotes the frame or state of mind, \gn“mˆ\ the judgment, opinion or sentiment, which is the outcome of \nous\" (Lightfoot).

rwp@1Corinthians:1:11 @{For it hath been signified unto me} (\edˆl“thˆ gar moi\). First aorist passive indicative of \dˆlo“\ and difficult to render into English. Literally, It was signified to me. {By them of Chloe} (\hupo t“n Chloˆs\). Ablative case of the masculine plural article \t“n\, by the (folks) of Chloe (genitive case). The words "which are of the household" are not in the Greek, though they correctly interpret the Greek, "those of Chloe." Whether the children, the kinspeople, or the servants of Chloe we do not know. It is uncertain also whether Chloe lived in Corinth or Ephesus, probably Ephesus because to name her if in Corinth might get her into trouble (Heinrici). Already Christianity was working a social revolution in the position of women and slaves. The name {Chloe} means tender verdure and was one of the epithets of Demeter the goddess of agriculture and for that reason Lightfoot thinks that she was a member of the freedman class like Phoebe (Romans:16:1|), Hermes (Romans:16:14|), Nereus (Romans:16:15|). It is even possible that Stephanas, Fortunatus, Achaicus (1Corinthians:16:17|) may have been those who brought Chloe the news of the schisms in Corinth. {Contentions} (\erides\). Unseemly wranglings (as opposed to discussing, \dialegomai\) that were leading to the {schisms}. Listed in works of the flesh (Galatians:5:19f.|) and the catalogues of vices (2Corinthians:12:20; strkjv@Romans:1:19f.; strkjv@1Timothy:6:4|).

rwp@1Corinthians:1:20 @{Where is the wise? Where is the scribe? Where is the disputer of this world?} (\Pou sophos; pou grammateus; pou sunzˆtˆtˆs tou ai“nos toutou;\). Paul makes use of strkjv@Isaiah:33:18| without exact quotation. The sudden retreat of Sennacherib with the annihilation of his officers. "On the tablet of Shalmaneser in the Assyrian Gallery of the British Museum there is a surprisingly exact picture of the scene described by Isaiah" (Robertson and Plummer). Note the absence of the Greek article in each of these rhetorical questions though the idea is clearly definite. Probably \sophos\ refers to the Greek philosopher, \grammateus\ to the Jewish scribe and \sunzˆtˆtˆs\ suits both the Greek and the Jewish disputant and doubter (Acts:6:9; strkjv@9:29; strkjv@17:18; strkjv@28:29|). There is a note of triumph in these questions. The word \sunzˆtˆtˆs\ occurs here alone in the N.T. and elsewhere only in Ignatius, Eph. 18 quoting this passage, but the papyri give the verb \sunzˆte“\ for disputing (questioning together). {Hath not God made foolish?} (\ouchi em“ranen ho theos;\). Strong negative form with aorist active indicative difficult of precise translation, "Did not God make foolish?" The old verb \m“rain“\ from \m“ros\, foolish, was to be foolish, to act foolish, then to prove one foolish as here or to make foolish as in strkjv@Romans:1:22|. In strkjv@Matthew:5:13; strkjv@Luke:14:34| it is used of salt that is tasteless. {World} (\kosmou\). Synonymous with \ai“n\ (age), orderly arrangement, then the non-Christian cosmos.

rwp@1Corinthians:2:13 @{Which things also we speak} (\ha kai laloumen\). This onomatopoetic verb \lale“\ (from \la-la\), to utter sounds. In the papyri the word calls more attention to the form of utterance while \leg“\ refers more to the substance. But \lale“\ in the N.T. as here is used of the highest and holiest speech. Undoubtedly Paul employs the word purposely for the utterance of the revelation which he has understood. That is to say, there is revelation (verse 10|), illumination (verse 12|), and inspiration (verse 13|). Paul claims therefore the help of the Holy Spirit for the reception of the revelation, for the understanding of it, for the expression of it. Paul claimed this authority for his preaching (1Thessalonians:4:2|) and for his epistles (2Thessalonians:3:14|). {Not in words which man's wisdom teacheth} (\ouk en didaktois anthr“pinˆs sophias logois\). Literally, "not in words taught by human wisdom." The verbal adjective \didaktois\ (from \didask“\, to teach) is here passive in idea and is followed by the ablative case of origin or source as in strkjv@John:6:45|, \esontai pantes didaktoi theou\ (from strkjv@Isaiah:54:13|), "They shall all be taught by God." The ablative in Greek, as is well known, has the same form as the genitive, though quite different in idea (Robertson, _Grammar_, p. 516). Songs:then Paul claims the help of the Holy Spirit in the utterance (\laloumen\) of the words, "which the Spirit teacheth (\en didaktois pneumatos\), "in words taught by the Spirit" (ablative \pneumatos\ as above). Clearly Paul means that the help of the Holy Spirit in the utterance of the revelation extends to the words. No theory of inspiration is here stated, but it is not _mere_ human wisdom. Paul's own Epistles bear eloquent witness to the lofty claim here made. They remain today after nearly nineteen centuries throbbing with the power of the Spirit of God, dynamic with life for the problems of today as when Paul wrote them for the needs of the believers in his time, the greatest epistles of all time, surcharged with the energy of God. {Comparing spiritual things with spiritual} (\pneumatikois pneumatika sunkrinontes\). Each of these words is in dispute. The verb \sunkrin“\, originally meant to combine, to join together fitly. In the LXX it means to interpret dreams (Genesis:40:8,22; strkjv@41:12|) possibly by comparison. In the later Greek it may mean to compare as in strkjv@2Corinthians:10:12|. In the papyri Moulton and Milligan (_Vocabulary_) give it only for "decide," probably after comparing. But "comparing," in spite of the translations, does not suit well here. Songs:it is best to follow the original meaning to combine as do Lightfoot and Ellicott. But what gender is \pneumatikois\? Is it masculine or neuter like \pneumatika\? If masculine, the idea would be "interpreting (like LXX) spiritual truths to spiritual persons" or "matching spiritual truths with spiritual persons." This is a possible rendering and makes good sense in harmony with verse 14|. If \pneumatikois\ be taken as neuter plural (associative instrumental case after \sun\ in \sunkrinontes\), the idea most naturally would be, "combining spiritual ideas (\pneumatika\) with spiritual words" (\pneumatikois\). This again makes good sense in harmony with the first part of verse 13|. On the whole this is the most natural way to take it, though various other possibilities exist.

rwp@1Corinthians:2:14 @{Now the natural man} (\psuchikos de anthr“pos\). Note absence of article here, "A natural man" (an unregenerate man). Paul does not employ modern psychological terms and he exercises variety in his use of all the terms here present as \pneuma\ and \pneumatikos, psuchˆ\ and \psuchikos, sarx\ and \sarkinos\ and \sarkikos\. A helpful discussion of the various uses of these words in the New Testament is given by Burton in his _New Testament Word Studies_, pp. 62-68, and in his {Spirit, Soul, and Flesh}. The papyri furnish so many examples of \sarx, pneuma\, and \psuchˆ\ that Moulton and Milligan make no attempt at an exhaustive treatment, but give a few miscellaneous examples to illustrate the varied uses that parallel the New Testament. \Psuchikos\ is a qualitative adjective from \psuchˆ\ (breath of life like \anima\, life, soul). Here the Vulgate renders it by _animalis_ and the German by _sinnlich_, the original sense of animal life as in strkjv@Jude:1:19; strkjv@James:3:15|. In strkjv@1Corinthians:15:44,46| there is the same contrast between \psuchikos\ and \pneumatikos\ as here. The \psuchikos\ man is the unregenerate man while the \pneumatikos\ man is the renewed man, born again of the Spirit of God. {Receiveth not} (\ou dechetai\). Does not accept, rejects, refuses to accept. In strkjv@Romans:8:7| Paul definitely states the inability (\oude gar dunatai\) of the mind of the flesh to receive the things of the Spirit untouched by the Holy Spirit. Certainly the initiative comes from God whose Holy Spirit makes it possible for us to accept the things of the Spirit of God. They are no longer "foolishness" (\m“ria\) to us as was once the case (1:23|). Today one notes certain of the _intelligentsia_ who sneer at Christ and Christianity in their own blinded ignorance. {He cannot know them} (\ou dunatai gn“nai\). He is not able to get a knowledge (ingressive second aorist active infinitive of \gin“sk“\). His helpless condition calls for pity in place of impatience on our part, though such an one usually poses as a paragon of wisdom and commiserates the deluded followers of Christ. {They are spiritually judged} (\pneumatik“s anakrinetai\). Paul and Luke are fond of this verb, though nowhere else in the N.T. Paul uses it only in I Corinthians. The word means a sifting process to get at the truth by investigation as of a judge. In strkjv@Acts:17:11| the Beroeans scrutinized the Scriptures. These \psuchikoi\ men are incapable of rendering a decision for they are unable to recognize the facts. They judge by the \psuchˆ\ (mere animal nature) rather than by the \pneuma\ (the renewed spirit).

rwp@1Corinthians:2:15 @{Judgeth all things} (\anakrinei panta\). The spiritual man (\ho pneumatikos\) is qualified to sift, to examine, to decide rightly, because he has the eyes of his heart enlightened (Ephesians:1:18|) and is no longer blinded by the god of this world (2Corinthians:4:4|). There is a great lesson for Christians who know by personal experience the things of the Spirit of God. Men of intellectual gifts who are ignorant of the things of Christ talk learnedly and patronizingly about things of which they are grossly ignorant. The spiritual man is superior to all this false knowledge. {He himself is judged of no man} (\autos de hup' oudenos anakrinetai\). Men will pass judgment on him, but the spiritual man refuses to accept the decision of his ignorant judges. He stands superior to them all as Polycarp did when he preferred to be burnt to saying, "Lord Caesar" in place of "Lord Jesus." He was unwilling to save his earthly life by the worship of Caesar in place of the Lord Jesus. Polycarp was a \pneumatikos\ man.

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

rwp@1Corinthians:3:8 @{Are one} (\hen eisin\). The neuter singular again (\hen\, not \heis\) as with the interrogative \ti\ and the indefinite \ti\. By this bold metaphor which Paul expands he shows how the planter and the waterer work together. If no one planted, the watering would be useless. If no one watered, the planting would come to naught as the dreadful drouth of 1930 testifies while these words are written. {According to his own labour} (\kata ton idion kopon\). God will bestow to each the reward that his labour deserves. That is the pay that the preacher is sure to receive. He may get too little or too much here from men. But the due reward from God is certain and it will be adequate however ungrateful men may be.

rwp@1Corinthians:3:9 @{God's fellow-workers} (\theou sunergoi\). This old word (co-workers of God) has a new dignity here. God is the major partner in the enterprise of each life, but he lets us work with him. Witness the mother and God with the baby as the product. {God's husbandry} (\theou ge“rgion\). God's tilled land (\gˆ, ergon\). The farmer works with God in God's field. Without the sun, the rains, the seasons the farmer is helpless. {God's building} (\theou oikodomˆ\). God is the Great Architect. We work under him and carry out the plans of the Architect. It is building (\oikos\, house, \dem“\, to build). Let us never forget that God sees and cares what we do in the part of the building where we work for him.

rwp@1Corinthians:3:10 @{As a wise masterbuilder} (\h“s sophos architekt“n\). Paul does not shirk his share in the work at Corinth with all the sad outcome there. He absolves Apollos from responsibility for the divisions. He denies that he himself is to blame. In doing so he has to praise himself because the Judaizers who fomented the trouble at Corinth had directly blamed Paul. It is not always wise for a preacher to defend himself against attack, but it is sometimes necessary. Factions in the church were now a fact and Paul went to the bottom of the matter. God gave Paul the grace to do what he did. This is the only New Testament example of the old and common word \architekt“n\, our architect. \Tekt“n\ is from \tikt“\, to beget, and means a begetter, then a worker in wood or stone, a carpenter or mason (Matthew:13:55; strkjv@Mark:6:3|). \Archi-\ is an old inseparable prefix like \archaggelos\ (archangel), \archepiscopos\ (archbishop), \archiereus\ (chiefpriest). \Architekt“n\ occurs in the papyri and inscriptions in an even wider sense than our use of architect, sometimes of the chief engineers. But Paul means to claim primacy as pastor of the church in Corinth as is true of every pastor who is the architect of the whole church life and work. All the workmen (\tektones\, carpenters) work under the direction of the architect (Plato, _Statesman_, 259). "As a wise architect I laid a foundation" (\themelion ethˆka\). Much depends on the wisdom of the architect in laying the foundation. This is the technical phrase (Luke:6:48; strkjv@14:29|), a cognate accusative for \themelion\. The substantive \themelion\ is from the same root \the\ as \ethˆka\ (\ti-thˆmi\). We cannot neatly reproduce the idiom in English. "I placed a placing" does only moderately well. Paul refers directly to the events described by Luke in strkjv@Acts:18:1-18|. The aorist \ethˆka\ is the correct text, not the perfect \tetheika\. {Another buildeth thereon} (\allos epoikodomei\). Note the preposition \epi\ with the verb each time (10,11,12,14|). The successor to Paul did not have to lay a new foundation, but only to go on building on that already laid. It is a pity when the new pastor has to dig up the foundation and start all over again as if an earthquake had come. {Take heed how he buildeth thereon} (\blepet“ p“s epoikodomei\). The carpenters have need of caution how they carry out the plans of the original architect. Successive architects of great cathedrals carry on through centuries the original design. The result becomes the wonder of succeeding generations. There is no room for individual caprice in the superstructure.

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

rwp@1Corinthians:4:4 @{For I know nothing against myself} (\ouden gar emaut“i sunoida\). Not a statement of fact, but an hypothesis to show the unreliability of mere complacent self-satisfaction. Note the use of \sunoida\ (second perfect active indicative with dative (disadvantage) of the reflexive pronoun) for guilty knowledge against oneself (cf. strkjv@Acts:5:2; strkjv@12:12; strkjv@14:6|). {Yet} (\all'\). Adversative use of \alla\. {Amos:I not hereby justified} (\ouk en tout“i dedikai“mai\). Perfect passive indicative of state of completion. Failure to be conscious of one's own sins does not mean that one is innocent. Most prisoners plead "not guilty." Who is the judge of the steward of the mysteries of God? It is the Lord "that judgeth me" (\ho anakrin“n me\). Probably, who examines me and then passes on my fidelity (\pistos\ in verse 2|).

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

rwp@1Corinthians:5:3 @{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:5:10 @{Not altogether} (\ou pant“s\). Not absolutely, not in all circumstances. Paul thus puts a limitation on his prohibition and confines it to members of the church. He has no jurisdiction over the outsiders (this world, \tou kosmou toutou\). {The covetous} (\tois pleonektais\). Old word for the over-reachers, those avaricious for more and more (\pleon, ech“\, to have more). In N.T. only here, strkjv@6:10; strkjv@Ephesians:5:5|. It always comes in bad company (the licentious and the idolaters) like the modern gangsters who form a combination of liquor, lewdness, lawlessness for money and power. {Extortioners} (\harpaxin\). An old adjective with only one gender, rapacious (Matthew:7:15; strkjv@Luke:18:11|), and as a substantive robber or extortioner (here and strkjv@6:10|). Bandits, hijackers, grafters they would be called today. {Idolaters} (\eid“lolatrais\). Late word for hirelings (\latris\) of the idols (\eid“lon\), so our very word idolater. See strkjv@6:9; strkjv@10:7; strkjv@Ephesians:5:5; strkjv@Revelation:21:8; strkjv@22:15|. Nageli regards this word as a Christian formation. {For then must ye needs} (\epei “pheilete oun\). This neat Greek idiom of \epei\ with the imperfect indicative (\“pheilete\, from \opheil“\, to be under obligation) is really the conclusion of a second-class condition with the condition unexpressed (Robertson, _Grammar_, p. 965). Sometimes \an\ is used also as in strkjv@Hebrews:10:2|, but with verbs of obligation or necessity \an\ is usually absent as here (cf. strkjv@Hebrews:9:20|). The unexpressed condition here would be, "if that were true" (including fornicators, the covetous, extortioners, idolaters of the outside world). \Ara\ means in that case.

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:6:12 @{Lawful} (\exestin\). Apparently this proverb may have been used by Paul in Corinth (repeated in strkjv@10:23|), but not in the sense now used by Paul's opponents. The "all things" do not include such matters as those condemned in chapter strkjv@1Corinthians:5; strkjv@6:1-11|. Paul limits the proverb to things not immoral, things not wrong _per se_. But even here liberty is not license. {But not all things are expedient} (\all' ou panta sumpherei\). Old word \sumpherei\, bears together for good and so worthwhile. Many things, harmless in themselves in the abstract, do harm to others in the concrete. We live in a world of social relations that circumscribe personal rights and liberties. {But I will not be brought under the power of any} (\all ouk eg“ exousiasthˆsomai hupo tinos\). Perhaps a conscious play on the verb \exestin\ for \exousiaz“\ is from \exousia\ and that from \exestin\. Verb from Aristotle on, though not common (Dion. of Hal., LXX and inscriptions). In N.T. only here, strkjv@7:4; strkjv@Luke:22:25|. Paul is determined not to be a slave to anything harmless in itself. He will maintain his self-control. He gives a wholesome hint to those who talk so much about personal liberty.

rwp@1Corinthians:6:18 @{Flee} (\pheugete\). Present imperative. Have the habit of fleeing without delay or parley. Note abruptness of the asyndeton with no connectives. Fornication violates Christ's rights in our bodies (verses 13-17|) and also ruins the body itself. {Without the body} (\ektos tou s“matos\). Even gluttony and drunkenness and the use of dope are sins wrought on the body, not "within the body" (\entos tou s“matos\) in the same sense as fornication. Perhaps the dominant idea of Paul is that fornication, as already shown, breaks the mystic bond between the body and Christ and hence the fornicator (\ho porneu“n\) {sins against his own body} (\eis to idion s“ma hamartanei\) in a sense not true of other dreadful sins. The fornicator takes his body which belongs to Christ and unites it with a harlot. In fornication the body is the instrument of sin and becomes the subject of the damage wrought. In another sense fornication brings on one's own body the two most terrible bodily diseases that are still incurable (gonorrhea and syphilis) that curse one's own body and transmit the curse to the third and fourth generation. Apart from the high view given here by Paul of the relation of the body to the Lord no possible father or mother has the right to lay the hand of such terrible diseases and disaster on their children and children's children. The moral and physical rottenness wrought by immorality defy one's imagination.

rwp@1Corinthians:7:1 @{Now concerning the things whereof ye wrote} (\peri de h“n egrapsate\). An ellipsis of \peri tout“n\, the antecedent of \peri h“n\, is easily supplied as in papyri. The church had written Paul a letter in which a number of specific problems about marriage were raised. He answers them _seriatim_. The questions must be clearly before one in order intelligently to interpret Paul's replies. The first is whether a single life is wrong. Paul pointedly says that it is not wrong, but good (\kalon\). One will get a one-sided view of Paul's teaching on marriage unless he keeps a proper perspective. One of the marks of certain heretics will be forbidding to marry (1Timothy:4:3|). Paul uses marriage as a metaphor of our relation to Christ (2Corinthians:11:2; strkjv@Romans:7:4; strkjv@Ephesians:5:28-33|). Paul is not here opposing marriage. He is only arguing that celibacy may be good in certain limitations. The genitive case with \haptesthai\ (touch) is the usual construction.

rwp@1Corinthians:7:6 @{By way of permission} (\kata sungn“mˆn\). Old word for pardon, concession, indulgence. _Secundum indulgentiam_ (Vulgate). Only here in N.T., though in the papyri for pardon. The word means "knowing together," understanding, agreement, and so concession. {Not of commandment} (\ou kat' epitagˆn\). Late word (in papyri) from \epitass“\, old word to enjoin. Paul has not commanded people to marry. He has left it an open question.

rwp@1Corinthians:7:10 @{To the married} (\tois gegamˆkosin\). Perfect active participle of \game“\, old verb, to marry, and still married as the tense shows. {I give charge} (\paraggell“\). Not mere wish as in verses 7,8|. {Not I, but the Lord} (\ouk eg“ alla ho kurios\). Paul had no commands from Jesus to the unmarried (men or women), but Jesus had spoken to the married (husbands and wives) as in strkjv@Matthew:5:31f.; strkjv@19:3-12; strkjv@Mark:10:9-12; strkjv@Luke:16:18|. The Master had spoken plain words about divorce. Paul reenforces his own inspired command by the command of Jesus. In strkjv@Mark:10:9| we have from Christ: "What therefore God joined together let not man put asunder" (\mˆ chorizet“\). {That the wife depart not from her husband} (\gunaika apo andros mˆ choristhˆnai\). First aorist passive infinitive (indirect command after \paraggell“\) of \choriz“\, old verb from adverbial preposition \ch“ris\, separately, apart from, from. Here used of divorce by the wife which, though unusual then, yet did happen as in the case of Salome (sister of Herod the Great) and of Herodias before she married Herod Antipas. Jesus also spoke of it (Mark:10:12|). Now most of the divorces are obtained by women. This passive infinitive is almost reflexive in force according to a constant tendency in the _Koin‚_ (Robertson, _Grammar_, p. 817).

rwp@1Corinthians:7:11 @{But and if she depart} (\ean de kai ch“risthˆi\). Third class condition, undetermined. If, in spite of Christ's clear prohibition, she get separated (ingressive passive subjunctive), {let her remain unmarried} (\menet“ agamos\). Paul here makes no allowance for remarriage of the innocent party as Jesus does by implication. {Or else be reconciled to her husband} (\ˆ t“i andri katallagˆt“\). Second aorist (ingressive) passive imperative of \katallass“\, old compound verb to exchange coins as of equal value, to reconcile. One of Paul's great words for reconciliation with God (2Corinthians:5:18-20; strkjv@Romans:5:10|). \Diallass“\ (Matthew:5:24| which see) was more common in the older Greek, but \katallass“\ in the later. The difference in idea is very slight, \dia-\ accents notion of exchange, \kat-\ the perfective idea (complete reconciliation). Dative of personal interest is the case of \andri\. This sentence is a parenthesis between the two infinitives \ch“risthˆnai\ and \aphienai\ (both indirect commands after \paraggell“\). {And that the husband leave not his wife} (\kai andra mˆ aphienai\). This is also part of the Lord's command (Mark:10:11|). \Apolu“\ occurs in Mark of the husband's act and \aphienai\ here, both meaning to send away. Bengel actually stresses the difference between \ch“risthˆnai\ of the woman as like _separatur_ in Latin and calls the wife "pars ignobilior" and the husband "nobilior." I doubt if Paul would stand for that extreme.

rwp@1Corinthians:7:12 @{But to the rest say I, not the Lord} (\tois de loipois leg“ eg“, ouch ho Kurios\). Paul has no word about marriage from Jesus beyond the problem of divorce. This is no disclaimer of inspiration. He simply means that here he is not quoting a command of Jesus. {An unbelieving wife} (\gunaika apiston\). This is a new problem, the result of work among the Gentiles, that did not arise in the time of Jesus. The form \apiston\ is the same as the masculine because a compound adjective. Paul has to deal with mixed marriages as missionaries do today in heathen lands. The rest (\hoi loipoi\) for Gentiles (Ephesians:2:3|) we have already had in strkjv@1Thessalonians:4:13; strkjv@5:6| which see. The Christian husband married his wife when he himself was an unbeliever. The word \apistos\ sometimes means unfaithful (Luke:12:46|), but not here (cf. strkjv@John:20:27|). {She is content} (\suneudokei\). Late compound verb to be pleased together with, agree together. In the papyri. {Let him not leave her} (\mˆ aphiet“ autˆn\). Perhaps here and in verses 11,13| \aphiˆmi\ should be translated "put away" like \apolu“\ in strkjv@Mark:10:1|. Some understand \aphiˆmi\ as separation from bed and board, not divorce.

rwp@1Corinthians:7:14 @{Is sanctified in the wife} (\hˆgiastai en tˆi gunaiki\). Perfect passive indicative of \hagiaz“\, to set apart, to hallow, to sanctify. Paul does not, of course, mean that the unbelieving husband is saved by the faith of the believing wife, though Hodge actually so interprets him. Clearly he only means that the marriage relation is sanctified so that there is no need of a divorce. If either husband or wife is a believer and the other agrees to remain, the marriage is holy and need not be set aside. This is so simple that one wonders at the ability of men to get confused over Paul's language. {Else were your children unclean} (\epei ara ta tekna akatharta\). The common ellipse of the condition with \epei\: "since, accordingly, if it is otherwise, your children are illegitimate (\akatharta\)." If the relations of the parents be holy, the child's birth must be holy also (not illegitimate). "He is not assuming that the child of a Christian parent would be baptized; that would spoil rather than help his argument, for it would imply that the child was not \hagios\ till it was baptized. The verse throws no light on the question of infant baptism" (Robertson and Plummer).

rwp@1Corinthians:7:28 @{But and if thou marry} (\ean de kai gamˆsˆis\). Condition of the third class, undetermined with prospect of being determined, with the ingressive first aorist (late form) active subjunctive with \ean\: "But if thou also commit matrimony or get married," in spite of Paul's advice to the contrary. {Thou hast not sinned} (\ouch hˆmartes\). Second aorist active indicative of \hamartan“\, to sin, to miss a mark. Here either Paul uses the timeless (gnomic) aorist indicative or by a swift transition he changes the standpoint (proleptic) in the conclusion from the future (in the condition) to the past. Such mixed conditions are common (Robertson, _Grammar_, pp. 1020, 1023). Precisely the same construction occurs with the case of the virgin (\parthenos\) except that the old form of the first aorist subjunctive (\gˆmˆi\) occurs in place of the late \gamˆsˆi\ above. The MSS. interchange both examples. There is no special point in the difference in the forms. {Shall have tribulation in the flesh} (\thlipsin tˆi sarki hexousin\). Emphatic position of \thlipsin\ (pressure). See strkjv@2Corinthians:12:7| \skolops tˆi sarki\ (thorn in the flesh). {And I would spare you} (\eg“ de hum“n pheidomai\). Possibly conative present middle indicative, I am trying to spare you like \agei\ in strkjv@Romans:2:4| and \dikaiousthe\ in strkjv@Galatians:5:4|.

rwp@1Corinthians:7:29 @{But this I say} (\touto de phˆmi\. Note \phˆmi\ here rather than \leg“\ (verses 8,12|). A new turn is here given to the argument about the present necessity. {The time is shortened} (\ho kairos sunestalmenos estin\). Perfect periphrastic passive indicative of \sustell“\, old verb to place together, to draw together. Only twice in the N.T., here and strkjv@Acts:5:6| which see. Found in the papyri for curtailing expenses. Calvin takes it for the shortness of human life, but apparently Paul pictures the foreshortening of time (opportunity) because of the possible nearness of and hope for the second coming. But in Philippians Paul faces death as his fate (Phillipians:1:21-26|), though still looking for the coming of Christ (3:20|). {That henceforth} (\to loipon hina\). Proleptic position of \to loipon\ before \hina\ and in the accusative of general reference and \hina\ has the notion of result rather than purpose (Robertson, _Grammar_, p. 997). {As though they had none} (\h“s mˆ echontes\). This use of \h“s\ with the participle for an assumed condition is regular and \mˆ\ in the _Koin‚_ is the normal negative of the participle. Songs:the idiom runs on through verse 31|.

rwp@1Corinthians:7:35 @{For your own profit} (\pros to hum“n aut“n sumphoron\). Old adjective, advantageous, with neuter article here as substantive, from verb \sumpher“\. In N.T. here only and strkjv@10:33|. Note reflexive plural form \hum“n aut“n\. {Not that I may cast a snare upon you} (\ouch hina brochon humin epibal“\). \Brochon\ is a noose or slip-knot used for lassoing animals, old word, only here in N.T. Papyri have an example "hanged by a noose." \Epibal“\ is second aorist active subjunctive of \epiball“\, old verb to cast upon. Paul does not wish to capture the Corinthians by lasso and compel them to do what they do not wish about getting married. {For that which is seemly} (\pros to euschˆmon\). Old adjective (\eu\, well, \schˆm“n\, shapely, comely, from \schˆma\, figure). For the purpose of decorum. {Attend upon the Lord} (\euparedron\). Adjective construed with \pros to\, before, late word (Hesychius) from \eu\, well, and \paredros\, sitting beside, "for the good position beside the Lord" (associative instrumental case of \Kuri“i\). Cf. Mary sitting at the feet of Jesus (Luke:10:39|). {Without distraction} (\aperispast“s\). Late adverb (Polybius, Plutarch, LXX) from the adjective \aperispastos\ (common in the papyri) from \a\ privative and \perispa“\, to draw around (Luke:10:40|).

rwp@1Corinthians:7:38 @{Doeth well} (\kal“s poiei\). Songs:Paul commends the father who gives his daughter in marriage (\gamizei\). This verb \gamiz“\ has not been found outside the N.T. See on ¯Matthew:22:30|. {Shall do better} (\kreisson poiˆsei\). In view of the present distress (7:26|) and the shortened time (7:29|). And yet, when all is said, Paul leaves the whole problem of getting married an open question to be settled by each individual case.

rwp@1Corinthians:8:7 @{Howbeit in all men there is not that knowledge} (\all' ouk en pasin hˆ gn“sis\). The knowledge (\hˆ gn“sis\) of which Paul is speaking. Knowledge has to overcome inheritance and environment, prejudice, fear, and many other hindrances. {Being used until now to the idol} (\tˆi sunˆtheiƒi he“s arti tou eid“lou\). Old word \sunˆtheia\ from \sunˆthˆs\ (\sun, ˆthos\), accustomed to, like Latin _consuetudo_, intimacy. In N.T. only here and strkjv@John:18:39; strkjv@1Corinthians:11:16|. It is the force of habit that still grips them when they eat such meat. They eat it "as an idol sacrifice" (\h“s eid“lothuton\), though they no longer believe in idols. The idol-taint clings in their minds to this meat. {Being weak} (\asthenˆs ousa\). "It is defiled, not by the partaking of polluted food, for food cannot pollute (Mark:7:18f.; strkjv@Luke:11:41|), but by the doing of something which the unenlightened conscience does not allow" (Robertson and Plummer). For this great word \suneidˆsis\ (conscientia, knowing together, conscience) see on ¯Acts:23:1|. It is important in Paul's Epistles, Peter's First Epistle, and Hebrews. Even if unenlightened, one must act according to his conscience, a sensitive gauge to one's spiritual condition. Knowledge breaks down as a guide with the weak or unenlightened conscience. For \asthenˆs\, weak (lack of strength) see on ¯Matthew:26:41|. {Defiled} (\molunetai\). Old word \molun“\, to stain, pollute, rare in N.T. (1Timothy:3:9; strkjv@Revelation:3:4|).

rwp@1Corinthians:8:8 @{Will not commend} (\ou parastˆsei\). Future active indicative of \paristˆmi\, old word to present as in strkjv@Acts:1:3; strkjv@Luke:2:22; strkjv@Colossians:1:28|. Food (\br“ma\) will not give us an entree to God for commendation or condemnation, whether meat-eaters or vegetarians. {Are we the worse} (\husteroumetha\). Are we left behind, do we fall short. Both conditions are of the third class (\ean mˆ, ean\) undetermined. {Are we the better} (\perisseuometha\). Do we overflow, do we have excess of credit. Paul here disposes of the pride of knowledge (the enlightened ones) and the pride of prejudice (the unenlightened). Each was disposed to look down upon the other, the one in scorn of the other's ignorance, the other in horror of the other's heresy and daring.

rwp@1Corinthians:8:13 @{Meat} (\br“ma\). Food it should be, not flesh (\krea\). {Maketh my brother to stumble} (\skandalizei ton adelphon mou\). Late verb (LXX and N.T.) to set a trap-stick (Matthew:5:29|) or stumbling-block like \proskomma\ in verse 9| (cf. strkjv@Romans:14:13,21|). Small boys sometimes set snares for other boys, not merely for animals to see them caught. {I will eat no flesh for evermore} (\ou mˆ phag“ krea eis ton ai“na\). The strong double negative \ou mˆ\ with the second aorist subjunctive. Here Paul has {flesh} (\krea\) with direct reference to the flesh offered to idols. Old word, but in N.T. only here and strkjv@Romans:14:21|. This is Paul's principle of love (verse 2|) applied to the matter of eating meats offered to idols. Paul had rather be a vegetarian than to lead his weak brother to do what he considered sin. There are many questions of casuistry today that can only be handled wisely by Paul's ideal of love.

rwp@1Corinthians:Note @\mˆ melei\ expects the negative answer, impersonal verb with dative and genitive cases (\theoi\, God, \bo“n\, oxen). {Altogether} (\pant“s\). But here probably with the notion of doubtless or assuredly. The editors differ in the verse divisions here. The Canterbury Version puts both these questions in verse 10|, the American Standard the first in verse 9|, the second in verse 10|.

rwp@1Corinthians:9:23 @{That I may be a joint partaker thereof} (\hina sunkoin“nos autou gen“mai\). Literally, That I may become co-partner with others in the gospel. The point is that he may be able to share the gospel with others, his evangelistic passion. \Sunkoin“nos\ is a compound word (\sun\, together with, \koin“nos\, partner or sharer). We have two genitives with it in strkjv@Phillipians:1:7|, though \en\ and the locative is used in strkjv@Revelation:1:9|. It is found only in the N.T. and a late papyrus. Paul does not wish to enjoy the gospel just by himself.

rwp@1Corinthians:10:29 @{For why is my liberty judged by another conscience?} (\hina ti gar hˆ eleutheria mou krinetai hupo allˆs suneidˆse“s;\). Supply \genˆtai\ (deliberative subjunctive) after \ti\. Paul deftly puts himself in the place of the strong brother at such a banquet who is expected to conform his conscience to that of the weak brother who makes the point about a particular piece of meat. It is an abridgment of one's personal liberty in the interest of the weak brother. Two individualities clash. The only reason is love which builds up (8:2| and all of chapter strkjv@1Corinthians:13|). There is this eternal collision between the forces of progress and reaction. If they work together, they must consider the welfare of each other.

rwp@1Corinthians:10:33 @{Mine own profit} (\to emoutou sumpheron\). Old word from \sumpher“\, to bear together, and explains use of verb in verse 23|. {That they may be saved} (\hina s“th“sin\). First aorist passive subjunctive of \s“z“\, to save, with \hina\ purpose clause with same high motive as in strkjv@9:22|. This is the ruling passion of Paul in his dealings with men.

rwp@1Corinthians:11:18 @{First of all} (\pr“ton men\). There is no antithesis (\deuteron de\, secondly, or \epeita de\, in the next place) expressed. This is the primary reason for Paul's condemnation and the only one given. {When ye come together in the church} (\sunerchomen“n hˆm“n en ekklˆsiƒi\). Genitive absolute. Here \ekklˆsia\ has the literal meaning of assembly. {Divisions} (\schismata\). Accusative of general reference with the infinitive \huparchein\ in indirect discourse. Old word for cleft, rent, from \schiz“\. Example in papyri for splinter of wood. See on strkjv@1:10|. Not yet formal cleavages into two or more organizations, but partisan divisions that showed in the love-feasts and at the Lord's Supper. {Partly} (\meros ti\). Accusative of extent (to some part) like \panta\ in strkjv@10:33|. He could have said \ek merous\ as in strkjv@13:9|. The rumours of strife were so constant (I keep on hearing, \akou“\).

rwp@1Corinthians:11:21 @{Taketh before} (\prolambanei\). Before others. Old verb to take before others. It was conduct like this that led to the complete separation between the Love-feast and the Lord's Supper. It was not even a common meal together (\koinon deipnon\), not to say a Lord's \deipnon\. It was a mere {grab-game}. {This one is hungry} (\hos de peinƒi\). Demonstrative \hos\. Nothing is left for him at the love-feast. {Another is drunken} (\hos de methuei\). Such disgusting conduct was considered shameful in heathen club suppers. "Hungry poor meeting intoxicated rich, at what was supposed to be a supper of the Lord" (Robertson and Plummer). On \methu“\, to be drunk, see on ¯Matthew:24:49; strkjv@Acts:2:15|.

rwp@Info_1John @ BIBLIOGRAPHY Alexander, _Epistles of John_ (Speaker's Comm., 1889). Barrett, _Devotional Comm. on John_ (1910). Baumgartner, _Die Schriften des N.T_. (IV. 3, 1918). Belser, _Komm_. (1906). Bennett, _New-Century Bible_. Brooke, _Int. Crit. Comm_. (Johannine Epistles, 1912). Cox, _Private Letters of St. Paul and St. John_ (1887). Ebrard, _Die Briefe Johannis_ (1859). Ewald, _Die Johanneischen Schriften_ (1861). Findlay, _Fellowship in the Life Eternal_ (1909) Gibbon, _Eternal Life_ (1890). Gore, _Epistles of John_ (1921). Green, _Ephesian Canonical Writings_ (1910). Haring, _Die Johannesbriefe_ (1927). Haupt, _I John_ (1869). Hilgenfeld, _Das Evangelium und die Briefe Johannis nach ihrem Lehrbegriff dargestellt_ (1849). Holtzmann-Bauer, _Hand-Comm. sum N.T_. (1908). Holtzmann, _Das Problem des I Johannesbr. in seinem Ver- haltniss zum Evang_. (Jahrbuch fur Prot. Theologie, 1881, 1882). Huther, _Crit. and Exeget. to the General Eps. of James and John_ (1882). Karl, _Johanneische Studien_ (der I Johannes Brief, 1898). Law, _The Tests of Life_ (1909). Lias, _Epistles of John_ (1887). Loisy, _Les epitres dites de Jean_ (1921) in le quatrieme evan- gile. Lucke, _Comm. on Epistles of John_ (1837). Luthardt, _Strack-Zoeckler Komm_. (1895). Maurice, _The Epistles of St. John_ (1857). Plummer, _Cambridge Greek Test_ (1886). Ramsay, A., _Westminster N.T_. (1910). Ritter, _Die Gemeinschaft der Heiligen_ (1929). Robertson, J. A., _The Johannine Epistles_ (1920). Rothe, _Der erste Brief Johannis_ (1879). Sawtelle, _American Comm_. (1890). Smith, David, _The Expositor's Greek Testament_ (1910). Watson, _Epistles of John_ (1910). Weiss, B., _Die drei Briefe des Apostels Johannis_ (Meyer Komm. 1900). Wendt, _Die Johannesbriefe und das Johanneische Christen- tum_ (1925). Westcott, _The Epistles of St. John_. 3rd ed. (1892). Windisch, _Die Katholischer Briefe_ (Handbuch zum N.T., 2 Aufl., 1930). Wrede, _In Die Heiligen Schriften des N.T_. (2 Aufl., 1924). Wurm, _Die Irrlehrer im I Johannes Brief_ (1903). strkjv@1John:1:1 @{That which} (\ho\). Strictly speaking, the neuter relative here is not personal, but the message "concerning the Word of life" (\peri tou logou tˆs z“ˆs\), a phrase that reminds one at once of the Word (\Logos\) in strkjv@John:1:1,14; strkjv@Revelation:19:14| (an incidental argument for identity of authorship for all these books). For discussion of the \Logos\ see on ¯John:1:1-18|. Here the \Logos\ is described by \tˆs z“ˆs\ (of life), while in strkjv@John:1:4| he is called \hˆ z“ˆ\ (the Life) as here in verse 2| and as Jesus calls himself (John:11:25; strkjv@14:6|), an advance on the phrase here, and in strkjv@Revelation:19:14| he is termed \ho logos tou theou\ (the Word of God), though in strkjv@John:1:1| the \Logos\ is flatly named \ho theos\ (God). John does use \ho\ in a collective personal sense in strkjv@John:6:37,39|. See also \pan ho\ in strkjv@1John:5:4|. {From the beginning} (\ap' archˆs\). Anarthrous as in strkjv@John:1:1; strkjv@6:64; strkjv@16:4|. See same phrase in strkjv@2:7|. The reference goes beyond the Christian dispensation, beyond the Incarnation, to the eternal purpose of God in Christ (John:3:16|), "coeval in some sense with creation" (Westcott). {That which we have heard} (\ho akˆkoamen\). Note fourfold repetition of \ho\ (that which) without connectives (asyndeton). The perfect tense (active indicative of \akou“\) stresses John's equipment to speak on this subject so slowly revealed. It is the literary plural unless John associates the elders of Ephesus with himself (Lightfoot) the men who certified the authenticity of the Gospel (John:21:24|). {That which we have seen} (\ho he“rakamen\). Perfect active, again, of \hora“\, with the same emphasis on the possession of knowledge by John. {With our eyes} (\tois ophthalmois hˆm“n\). Instrumental case and showing it was not imagination on John's part, not an optical illusion as the Docetists claimed, for Jesus had an actual human body. He could be heard and seen. {That which we beheld} (\ho etheasametha\). Repetition with the aorist middle indicative of \theaomai\ (the very form in strkjv@John:1:14|), "a spectacle which broke on our astonished vision" (D. Smith). {Handled} (\epsˆlaphˆsan\). First aorist active indicative of \psˆlapha“\, old and graphic verb (from \psa“\, to touch), the very verb used by Jesus to prove that he was not a mere spirit (Luke:24:39|). Three senses are here appealed to (hearing, sight, touch) as combining to show the reality of Christ's humanity against the Docetic Gnostics and the qualification of John by experience to speak. But he is also "the Word of life" and so God Incarnate.

rwp@1John:2:8 @{Again a new commandment} (\palin entolˆn kainˆn\). Paradox, but truth. Old in teaching (as old as the story of Cain and Abel, strkjv@3:11f.), but new in practice. For this use of \palin\ for a new turn see strkjv@John:16:28|. To walk as Christ walked is to put in practice the old commandment and so make it new (ever new and fresh), as love is as old as man and fresh in every new experience. {True in him and in you} (\alˆthes en aut“i kai en humin\). This newness is shown supremely in Christ and in disciples when they walk as Jesus did (verse 6|). {Because} (\hoti\). Explanation of the paradox. {Is passing away} (\paragetai\). Present middle indicative of \parag“\, old verb, to lead by, to go by (intransitive), as in strkjv@Matthew:20:30|. Night does pass by even if slowly. See this verb in verse 17| of the world passing by like a procession. {True} (\alˆthinon\). Genuine, reliable, no false flicker. {Already shineth} (\ˆdˆ phainei\). Linear present active, "is already shining" and the darkness is already passing by. Dawn is here. Is John thinking of the second coming of Christ or of the victory of truth over error, of light over darkness (cf. strkjv@John:1:5-9|), the slow but sure victory of Christ over Satan as shown in the Apocalypse? See strkjv@1:5|.

rwp@1John:2:17 @{Passeth away} (\paragetai\). "Is passing by" (linear action, present middle indicative), as in verse 8|. There is consolation in this view of the transitoriness of the conflict with the world. Even the lust which belongs to the world passes also. The one who keeps on doing (\poi“n\ present active participle of \poie“\) the will of God "abides for ever" (\menei eis ton ai“na\) "amid the flux of transitory things" (D. Smith).

rwp@1John:2:28 @{And now} (\kai nun\). John tenderly repeats the exhortation, "keep on abiding in him." {If he shall be manifested} (\ean phaner“thˆi\). 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 sch“men parrˆsian\). Purpose clause with \hina\ and the ingressive second aorist active subjunctive of \ech“\, "that we may get boldness." {And not be ashamed} (\kai mˆ aischunth“men\). Likewise negative purpose (after John's fashion) with \mˆ\ 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@1John:4:6 @{We} (\hˆmeis\). In sharp contrast with the false prophets and the world. We are in tune with the Infinite God. Hence "he that knoweth God" (\ho gin“sk“n ton theon\, present active articular participle, the one who keeps on getting acquainted with God, growing in his knowledge of God) "hears us" (\akouei hˆm“n\). This is one reason why sermons are dull (some actually are, others so to dull hearers) or inspiring. There is a touch of mysticism here, to be sure, but the heart of Christianity is mysticism (spiritual contact with God in Christ by the Holy Spirit). John states the same idea negatively by a relative clause parallel with the preceding articular participle, the negative with both clauses. John had felt the cold, indifferent, and hostile stare of the worldling as he preached Jesus. {By this} (\ek toutou\). "From this," deduction drawn from the preceding; only example in the Epistle for the common \en tout“i\ as in strkjv@4:2|. The power of recognition (\gin“skomen\, we know by personal experience) belongs to all believers (Westcott). There is no reason for Christians being duped by "the spirit of error" (\to pneuma tˆs planˆs\), here alone in the N.T., though we have \pneumasin planois\ (misleading spirits) in strkjv@1Timothy:4:1|. Rejection of the truth may be due also to our not speaking the truth in love (Ephesians:4:15|).

rwp@1John:4:8 @{He that loveth not} (\ho mˆ agap“n\). Present active articular participle of \agapa“\ "keeps on not loving." {Knoweth not God} (\ouk egn“ ton theon\). Timeless aorist active indicative of \gin“sk“\, has no acquaintance with God, never did get acquainted with him. {God is love} (\ho theos agapˆ estin\). Anarthrous predicate, not \hˆ agapˆ\. John does not say that love is God, but only that God is love. The two terms are not interchangeable. God is also light (1:5|) and spirit (John:4:24|).

rwp@1John:4:9 @{Was manifested} (\ephaner“thˆ\). First aorist passive indicative of \phanero“\. The Incarnation as in strkjv@3:5|. Subjective genitive as in strkjv@2:5|. {In us} (\en hˆmin\). In our case, not "among us" nor "to us." Cf. strkjv@Galatians:1:16|. {Hath sent} (\apestalken\). Perfect active indicative of \apostell“\, as again in verse 14|, the permanent mission of the Son, though in verse 10| the aorist \apesteilen\ occurs for the single event. See strkjv@John:3:16| for this great idea. {His only-begotten Son} (\ton huion autou ton monogenˆ\). "His Son the only-begotten" as in strkjv@John:3:16|. John applies \monogenˆs\ to Jesus alone (John:1:14,18|), but Luke (Luke:7:12; strkjv@8:42; strkjv@9:38|) to others. Jesus alone completely reproduces the nature and character of God (Brooke). {That we might live through him} (\hina zˆs“men di' autou\). Purpose clause with \hina\ and the first aorist (ingressive, get life) active subjunctive of \za“\. "Through him" is through Christ, who is the life (John:14:6|). Christ also lives in us (Galatians:2:20|). This life begins here and now.

rwp@1John:5:1 @{That Jesus is the Christ} (\hoti Iˆsous estin ho Christos\). The Cerinthian antichrist denies the identity of Jesus and Christ (2:22|). Hence John insists on this form of faith (\pisteu“n\ here in the full sense, stronger than in strkjv@3:23; strkjv@4:16|, seen also in \pistis\ in verse 4|, where English and Latin fall down in having to use another word for the verb) as he does in verse 5| and in accord with the purpose of John's Gospel (20:31|). Nothing less will satisfy John, not merely intellectual conviction, but full surrender to Jesus Christ as Lord and Saviour. "The Divine Begetting is the antecedent, not the consequent of the believing" (Law). For "is begotten of God" (\ek tou theou gegennˆtai\) see strkjv@2:29; strkjv@3:9; strkjv@4:7; strkjv@5:4,18|. John appeals here to family relationship and family love. {Him that begat} (\ton gennˆsanta\). First aorist active articular participle of \genna“\, to beget, the Father (our heavenly Father). {Him also that is begotten of him} (\ton gegennˆmenon ex autou\). Perfect passive articular participle of \genna“\, the brother or sister by the same father. Songs:then we prove our love for the common Father by our conduct towards our brothers and sisters in Christ.

rwp@Info_1Peter @ SOME BOOKS Alford, H., Vol. IV. 1 of his _Greek Testament_ (1870). Baldwin, _The Fisherman of Galilee_ (1923). Barnes, _St. Peter in Rome and His Tomb on the Vatican Hill_. Beck, J. T., _Erklarung der Briefe Petri_ (1895). Bennett, W. H., _New-Century Bible_ (1901). Bigg, C., _Intern. Crit. Comm_. (1901). Birks, _Studies in the Life and Character of St. Peter_ (1887). Blenkin, _The First Ep. General of St. Peter_ (1915). Camerlinck, _Commentarius in epistolas catholicas_ (1909). Cooke and Lumby, _Speaker's Comm_. (1881). Couard, _Commentaire_ (1895). Couard, _Simon Petrus der Apostel des Herrn_. Davidson, _St. Peter and His Training_. Elert, _Die Religiositat des Petrus_ (1911). Erbes, _Die Todestage der Apostels Paulus and Petrus_ (1899). Foakes-Jackson, F. J., _Peter Prince of Apostles_ (1927). Foster, Ora D., _The Literary Relations of the First Epistle of Peter_ (1913). Fouard, C., _St. Peter and the First Years of Christianity_ (1892). Gallagher, M., _Was the Apostle Peter Ever at Rome?_ (1894). Goutard, _Essai critique et historique sur la prem. e'pitre de S. Pierre_ (1905). Green, S. G., _The Apostle Peter: His Life and Letters_ (1880). Guignebert, _Lamentations:Primaute' de Pierre et la Venue de Pierre a Rome_ (1909). Gunkel, H., _Die Schriften d. N.T_. 3 Aufl. (1917). Hart, J. H. A., _Expos. Greek Test_. (1910). Henriott, _Saint Pierre_ (1891). Hort, F. J. A., _The First Epistle of St. Peter strkjv@1:1-2:17_ (1898). Howson, J., _Horae Petrinae_ (1883). Jenkins, R. C., _The Apostle Peter. Claims of Catholics_ (1875). Johnstone, _The First Epistle of Peter_ (1888). Kasteren, Van, _Deuteronomy:Eerste Brief Van d. Ap. Petrus_ (1911). Keil, C. F., _Comm. uber die Briefe des Petrus und Juda_ (1883). Knopf, R., _Die Briefe Petri und Juda_ (1912). Kogel, J., _Die Gedankenheit des Ersten Briefes Petri_ (1902). Kuhl, E., _Die Briefe Petri und Judae_ (Meyer Komm., 6 Aufl., 1897). Lietzmann, _Petrus and Paulus in Rom_. Lumby, J. R., _Expositor's Bible_ (1893). Masterman, J. H. B., _Epistles of St. Peter_ (1900). McInnis, J.M., _Simon Peter Fisherman and Philosopher_ (1928). Meyer, F. B., _Peter: Fisherman, Disciple, Apostle_ (1920). Moffatt, James, _Moffatt Comm. on N.T._ (1930). Monneir, J., _Lamentations:premiere e'pitre de l'apotre Pierre_ (1900). Perdelwitz, _Die Mysterienreligion und das Problem des ersten Petrusbriefes_ (1911). Plumptre, _Cambridge Bible_ (1879). Reagan, _The Preaching of Peter, the Beginning of Christian Apologetics_ (1922). Robinson, C. G., _Simon Peter: His Life and Times_ (1889). Ross, J. M. E., _The First Epistle of Peter_ (1913). Salmond, A. D. F., _Schaff's Comm_. (1883). Scharfe, _Die petrinische Stromung der neut. Literatur_ (1893). Schmid, _Petrus in Rome_ (1879). Seeley, _The Life and Writings of St. Peter_. Soden, Von, H., _Hand-Komm_. (3 Aufl., 1899). Taylor, W. M., _Peter the Apostle_ (1876). Thomas, W. H., Griffith, _The Apostle Peter_ (2nd ed., 1905). Thompson, _Life-Work of Peter the Apostle_. Upham, _Simon Peter Shepherd_ (1910). Usteri, J. M., _Wiss. und prakt. Komm. uber den I Petrus- brief_ (1887). Volter, D., _Der I Petrusbrief_ (1906). Weiss, B., _Die erste Petrusbrief und die Kritik_ (1906). _Der petrinische Lehrbegriff_ (1855). Williams, N. M., _American Comm_. Windisch, H., _Die Katholische Briefe. Handbuch zum N.T._ (2 Aufl., 1930). Wohlenberg, G., _Der erste und zweite Petrusbrief und der Judasbrief_. (Zahn Komm., 2 Aufl., 1915.) strkjv@1Peter:1:1 @{Peter} (\Petros\). Greek form for the Aramaic (Chaldaic) \Cˆphƒs\, the nickname given Simon by Jesus when he first saw him (John:1:42|) and reaffirmed in the Greek form on his great confession (Matthew:16:18|), with an allusion to \petra\, another form for a rock, ledge, or cliff. In strkjv@2Peter:1:1| we have both \Sim“n\ and \Petros\. Paul in his Epistles always terms himself Paul, not Saul. Songs:Peter uses this name, not Cephas or Simon, because he is writing to Christians scattered over Asia Minor. The nominative absolute occurs here as in strkjv@James:1:1|, but without \chairein\ as there, the usual form of greeting in letters (Acts:23:26|) so common in the papyri. {An apostle of Jesus Christ} (\apostolos Iˆsou Christou\). This is his official title, but in strkjv@2Peter:1:1| \doulos\ is added, which occurs alone in strkjv@James:1:1|. In II and III John we have only \ho presbuteros\ (the elder), as Peter terms himself \sunpresbuteros\ in strkjv@1Peter:5:1|. Paul's usage varies greatly: only the names in I and II Thessalonians, the title \apostolos\ added and defended in Galatians and Romans as also in I and II Corinthians and Colossians and Ephesians and II Timothy with "by the will of God" added, and in I Timothy with the addition of "according to the command of God." In Philippians Paul has only "\doulos\ (slave) \Christou Iˆsou\," like James and Jude. In Romans and Titus Paul has both \doulos\ and \apostolos\, like II Peter, while in Philemon he uses only \desmios\ (prisoner) \Iˆsou Christou\. {To the elect} (\eklektois\). Without article (with the article in strkjv@Matthew:24:22,24,31|) and dative case, "to elect persons" (viewed as a group). Bigg takes \eklektois\ (old, but rare verbal adjective from \ekleg“\, to pick out, to select) as an adjective describing the next word, "to elect sojourners." That is possible and is like \genos eklekton\ in strkjv@2:9|. See the distinction between \klˆtoi\ (called) and \eklektoi\ (chosen) in strkjv@Matthew:22:14|. {Who are sojourners} (\parepidˆmois\). Late double compound adjective (\para, epidˆmountes\, strkjv@Acts:2:10|, to sojourn by the side of natives), strangers sojourning for a while in a particular place. Songs:in Polybius, papyri, in LXX only twice (Genesis:23:4|; 38 or 39 12), in N.T. only here, strkjv@2:11; strkjv@Hebrews:11:13|. The picture in the metaphor here is that heaven is our native country and we are only temporary sojourners here on earth. {Of the Dispersion} (\diasporƒs\). See strkjv@John:7:35| for literal sense of the word for scattered (from \diaspeir“\, to scatter abroad, strkjv@Acts:8:1|) Jews outside of Palestine, and strkjv@James:1:1| for the sense here to Jewish Christians, including Gentile Christians (only N T. examples). Note absence of the article, though a definite conception (of the Dispersion). The Christian is a pilgrim on his way to the homeland. These five Roman provinces include what we call Asia Minor north and west of the Taurus mountain range (Hort). Hort suggests that the order here suggests that Silvanus (bearer of the Epistle) was to land in Pontus from the Euxine Sea, proceed through Galatia, Cappadocia, Asia, to Bithynia, where he would re-embark for Rome. This, he holds, explains the separation of Pontus and Bithynia, though the same province. Only Galatia and Asia are mentioned elsewhere in the N.T. as having Christian converts, but the N.T. by no means gives a full account of the spread of the Gospel, as can be judged from strkjv@Colossians:1:6,23|.

rwp@1Peter:1:2 @{According to} (\kata\). Probably to be connected with \eklektois\ rather than with \apostolos\ in spite of a rather loose arrangement of words and the absence of articles in verses 1,2|. {The foreknowledge} (\progn“sin\). Late substantive (Plutarch, Lucian, papyri) from \progin“sk“\ (1:20|), to know beforehand, only twice in N.T. (here and strkjv@Acts:2:23| in Peter's sermon). In this Epistle Peter often uses substantives rather than verbs (cf. strkjv@Romans:8:29|). {Of God the Father} (\theou patros\). Anarthous again and genitive case. See \patˆr\ applied to God also in strkjv@1:3,17| as often by Paul (Romans:1:7|, etc.). Peter here presents the Trinity (God the Father, the Spirit, Jesus Christ). {In sanctification of the Spirit} (\en hagiasm“i pneumatos\). Clearly the Holy Spirit, though anarthrous like \theou patros\. Late word from \hagiaz“\, to render holy (\hagios\), to consecrate, as in strkjv@1Thessalonians:4:7|. The subjective genitive here, sanctification wrought by the Spirit as in strkjv@2Thessalonians:2:13| (where the Trinity mentioned as here). {Unto obedience} (\eis hupakoˆn\). Obedience (from \hupakou“\, to hear under, to hearken) to the Lord Jesus as in strkjv@1:22| "to the truth," result of "the sanctification." {And sprinkling of the blood of Jesus Christ} (\rantismon haimatos Iˆsou Christou\). Late substantive from \rantiz“\, to sprinkle (Hebrews:9:13|), a word used in the LXX of the sacrifices (Numbers:19:9,13,20|, etc.), but not in any non-biblical source so far as known, in N.T. only here and strkjv@Hebrews:12:24| (of the sprinkling of blood). Reference to the death of Christ on the Cross and to the ratification of the New Covenant by the blood of Christ as given in strkjv@Hebrews:9:19f.; strkjv@12:24| with allusion to strkjv@Exodus:24:3-8|. Paul does not mention this ritual use of the blood of Christ, but Jesus does (Matthew:26:28; strkjv@Mark:14:24|). Hence it is not surprising to find the use of it by Peter and the author of Hebrews. Hort suggests that Peter may also have an ulterior reference to the blood of the martyrs as in strkjv@Revelation:7:14f.; strkjv@12:11|, but only as illustration of what Jesus did for us, not as having any value. The whole Epistle is a commentary upon \progn“sis theou, hagiasmos pneumatos, haima Christou\ (Bigg). Peter is not ashamed of the blood of Christ. {Be multiplied} (\plˆthuntheiˆ\). First aorist passive optative (volitive) of \plˆthun“\, old verb (from \plˆthus\, fulness), in a wish. Songs:in strkjv@2Peter:1:2; strkjv@Jude:1:2|, but nowhere else in N.T. salutations. Grace and peace (\charis kai eirˆnˆ\) occur together in strkjv@2Peter:1:2|, in strkjv@2John:1:2| (with \eleos\), and in all Paul's Epistles (with \eleos\ added in I and II Timothy).

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

rwp@1Peter:1:9 @{Receiving} (\komizomenoi\). Present middle participle of \komiz“\, old verb, to receive back, to get what is promised (5:4; strkjv@Hebrews:10:36|). {The end of your faith} (\to telos tˆs piste“s\). The conclusion, the culmination of faith (2Corinthians:3:13; strkjv@Romans:2:21f.; strkjv@10:4|). See strkjv@Hebrews:12:2| of Jesus as "Pioneer and Perfecter of Faith." {Even the salvation of your souls} (\s“tˆrian psuch“n\). No "even" in the text, just the accusative of apposition with \telos\, viz., final salvation.

rwp@1Peter:1:10 @{Concerning which salvation} (\peri hˆs s“tˆrias\). Another relative clause (taking up \s“tˆria\ from verse 9| and incorporating it) in this long sentence (verses 3-12|, inclusive, all connected by relatives). Peter lingers over the word \s“tˆria\ (salvation) with something new to say each time (Bigg). Here it is the general sense of the gospel of grace. {Sought} (\exezˆtˆsan\). First aorist active indicative of \ekzˆte“\, to seek out (Acts:15:17|), late and rare compound, only in LXX and N.T. save once in Aristides. {Searched diligently} (\exˆraunˆsan\). First aorist active indicative of \exerauna“\, old and common compound (\exereuna“\), to search out diligently, here only in N.T. Both of these words occur together in I Macc. strkjv@9:26. {Of the grace that should come unto you} (\peri tˆs eis humas charitos\). "Concerning the for you grace" (meant for you).

rwp@1Peter:2:2 @{As newborn babes} (\h“s artigennˆta brephˆ\). \Brephos\, old word, originally unborn child (Luke:1:41-44|), then infant (Luke:2:12|), here figuratively, like \nˆpioi\. \Artigennˆta\ is a late and rare compound (Lucian, imperial inscription) from \arti\ and \genna“\, with evident allusion to \anagegennˆmenoi\ in strkjv@1:23|, probably meaning that they were recent converts, possibly slight proof that the Epistle written before Romans by Paul (Kuhl). {Long for} (\epipothˆsate\). First aorist (constative) active imperative of \epipothe“\, old verb for intense yearning (Phillipians:2:26|). {The spiritual milk which is without guile} (\to logikon adolon gala\). \Gala\ is old word for milk as in strkjv@1Corinthians:9:7| and as metaphor in strkjv@1Corinthians:3:2|. \Adolos\ is an old compound (here alone in N.T.) adjective (alpha privative and \dolos\ deceit), unadulterated milk which, alas, is so hard to get. \Logikon\ is an old adjective in \-ikos\, from \logos\ (reason, speech), in N.T. only here and strkjv@Romans:12:1|, used here with allusion to \logou\ (1:23|) and \rˆma\ (1:25|), "the sincere milk of the word" ("the milk belonging to the word," either the milk which is the word or the milk contained in the word, that is Christ). Songs:Bigg holds. But in strkjv@Romans:12:1| Paul uses \logikon\ in the sense of "rational" or "spiritual," and that idea is possible here as Hort holds. In the Pelagia legend (Usener) we have the phrase \t“n logik“n probat“n tou Christou\ (the spiritual or rational sheep of Christ). {That ye may grow thereby} (\hina en aut“i auxˆthˆte\). Purpose clause with \hina\ and the first aorist passive subjunctive of \auxan“\, old and common verb to grow. See this same metaphor in strkjv@Colossians:2:19; strkjv@Ephesians:4:15|. Peter uses the word of God as the food for growth, especially for babes in Christ, not emphasizing the distinction from solid food (\br“ma\) made in strkjv@1Corinthians:3:2; strkjv@Hebrews:5:13|. Salvation (\s“tˆrian\) here is final salvation.

rwp@1Peter:2:15 @{By well-doing} (\agathopoiountas\). Present active participle of \agathopoie“\, only in LXX and N.T. (Mark:3:4|). In accusative case agreeing with \humas\ understood, accusative of general reference with \phimoin\, present active infinitive (epexegetic infinitive after \to thelˆma tou theou\, the will of God), late and rare verb (from \phimos\ muzzle), as in strkjv@Matthew:22:12|. {The ignorance of foolish men} (\tˆn t“n aphron“n anthr“p“n agn“sian\). \Agn“sia\ is late and rare word (in the papyri) from alpha privative and \gn“sis\ (knowledge), in N.T. only here and strkjv@1Corinthians:15:24| (disgraceful ignorance in both instances). Note alliteration.

rwp@1Peter:2:24 @{Who his own self} (\hos autos\). Intensive pronoun with the relative referring to Christ (note relatives also in verses 22,23|). {Bare our sins} (\anˆnegken tas hamartias hˆm“n\). Second aorist active indicative of \anapher“\, common verb of bringing sacrifice to the altar. Combination here of strkjv@Isaiah:53:12; strkjv@Deuteronomy:21:23|. Jesus is the perfect sin offering (Hebrews:9:28|). For Christ's body (\s“ma\) as the offering see strkjv@1Corinthians:11:24|. "Here St. Peter puts the Cross in the place of the altar" (Bigg). {Upon the tree} (\epi to xulon\). Not tree here as in strkjv@Luke:23:31|, originally just wood (1Corinthians:3:12|), then something made of wood, as a gibbet or cross. Songs:used by Peter for the Cross in strkjv@Acts:5:30; strkjv@10:39|; and by Paul in strkjv@Galatians:3:13| (quoting strkjv@Deuteronomy:21:23|). {Having died unto sins} (\tais hamartiais apogenomenoi\). Second aorist middle participle of \apoginomai\, old compound to get away from, with dative (as here) to die to anything, here only in N.T. {That we might live unto righteousness} (\hina tˆi dikaiosunˆi zˆs“men\). Purpose clause with \hina\ and the first aorist active subjunctive of \za“\ with the dative (cf. strkjv@Romans:6:20|). Peter's idea here is like that of Paul in strkjv@Romans:6:1-23|, especially verses 2,10f.|). {By whose stripes ye were healed} (\hou t“i m“l“pi iathˆte\). From strkjv@Isaiah:53:5|. First aorist passive indicative of \iaomai\, common verb to heal (James:5:16|) and the instrumental case of \m“l“ps\, rare word (Aristotle, Plutarch) for bruise or bloody wound, here only in N.T. Cf. strkjv@1:18|. Writing to slaves who may have received such stripes, Peter's word is effective.

rwp@1Peter:4:4 @{Wherein} (\en h“i\). "In which thing" (manner of life). {They think it strange} (\xenizontai\). Present passive indicative of \xeniz“\, old verb (from \xenos\, stranger), to entertain a guest (Acts:10:23|), to astonish (Acts:17:20|). See also strkjv@4:12|. "They are surprised or astonished." {That ye run not with them} (\mˆ suntrechont“n hum“n\). Genitive absolute (negative \mˆ\) with present active participle of \suntrech“\, old compound, to run together like a crowd or a mob as here (just like our phrase, "running with certain folks"). {Into the same excess of riot} (\eis tˆn autˆn tˆs as“tias anachusin\). \Anachusin\ (from \anache“\ to pour forth) is a late and rare word, our overflowing, here only in N.T. \As“tias\ is the character of an abandoned man (\as“tos\, cf. \as“t“s\ in strkjv@Luke:15:13|), old word for a dissolute life, in N.T. only here, strkjv@Ephesians:5:18; strkjv@Titus:1:6|. {Speaking evil of you} (\blasphˆmountes\). Present active participle of \blasphˆme“\ as in strkjv@Luke:22:65|. "The Christians were compelled to stand aloof from all the social pleasures of the world, and the Gentiles bitterly resented their puritanism, regarding them as the enemies of all joy, and therefore of the human race" (Bigg).

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

rwp@1Peter:4:12 @{Think it not strange} (\mˆ xenizesthe\). Prohibition with \mˆ\ and the present passive imperative of \xeniz“\, for which verb see strkjv@4:4|. "Be not amazed." {Concerning the fiery trial among you} (\tei en humin pur“sei\). Instrumental case, "by the among you burning," metaphorical sense of old word (since Aristotle), from \puro“\, to burn (\pur\ fire). See strkjv@1:7| for the metaphor. See strkjv@Revelation:18:9,18| only other N.T. examples. It occurs in strkjv@Proverbs:27:21| for the smelting of gold and silver and so in strkjv@Psalms:56:10| (LXX strkjv@65:10): "Thou didst smelt us as silver is smelted" (\epur“sas hˆmƒs h“s puroutai to argurion\). {Which cometh upon you} (\humin ginomenˆi\). Present middle participle of \ginomai\ (already coming) with dative case \humin\. {To prove you} (\pros peirasmon\). "For testing." {As though a strange thing happened unto you} (\h“s xenou humin sumbainontos\). Genitive absolute with \h“s\, giving the alleged reason, and \humin\, dative case with \sumbainontos\ (present active participle of \sumbain“\, to go together, to happen (Mark:10:32|), agreeing with \xenou\ (strange, strkjv@Hebrews:13:9|).

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

rwp@1Peter:5:13 @{She that is in Babylon, elect together with you} (\hˆ en Babul“ni suneklektˆ\). Either actual Babylon or, as most likely, mystical Babylon (Rome) as in the Apocalypse. If Peter is in Rome about A.D. 65, there is every reason why he should not make that fact plain to the world at large and least of all to Nero. It is also uncertain whether \hˆ suneklektˆ\ (found here alone), "the co-elect woman," means Peter's wife (1Corinthians:9:5|) or the church in "Babylon." The natural way to take it is for Peter's wife. Cf. \eklektˆi kuriƒi\ in strkjv@2John:1:1| (also verse strkjv@2John:1:13|). {Mark my son} (\Markos ho huios mou\). Songs:this fact agrees with the numerous statements by the early Christian writers that Mark, after leaving Barnabas, became Peter's "interpreter" and under his influence wrote his Gospel. We know that Mark was with Paul in Rome some years before this time (Colossians:4:10|).

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

rwp@1Thessalonians:1:2 @{We give thanks} (\eucharistoumen\). Late denominative verb \euchariste“\ from \eucharistos\ (grateful) and that from \eu\, well and \charizomai\, to show oneself kind. See \charis\ in verse 1|. "The plural implies that all three missionaries prayed together" (Moffatt). {Always} (\pantote\). Late word, rare in LXX. Songs:with \euchariste“\ in strkjv@2Thessalonians:1:3; strkjv@2:13; strkjv@1Corinthians:1:4; strkjv@Ephesians:5:20; strkjv@Phillipians:1:3|. Moffatt takes it to mean "whenever Paul was at his prayers." Of course, he did not make audible prayer always, but he was always in the spirit of prayer, "a constant attitude" (Milligan), "in tune with the Infinite." {For you all} (\peri pant“n hum“n\). Paul "encircled (\peri\, around) them all," including every one of them and the church as a whole. Distance lends enchantment to the memory of slight drawbacks. Paul is fond of this phrase "you all," particularly in Phil. (Phillipians:1:3,7|). {Making mention} (\mneian poioumenoi\). Paul uses this very idiom in Rom strkjv@1:9; strkjv@Ephesians:1:16; strkjv@Philemon:1:4|. Milligan cites a papyrus example of \mneian poioumenoi\ in prayer (B. Y. U. 652, 5). Did Paul have a prayer list of the Thessalonian disciples which he read over with Silas and Timothy? {In} here is \epi=\"in the time of our prayers." "Each time that they are engaged in prayers the writers mention the names of the converts" (Frame).

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

rwp@1Thessalonians:2:1 @{For yourselves know} (\autoi gar oidate\). This explanatory \gar\ takes up in verses 1-12| the allusion in strkjv@1:9| about the "report" concerning the entrance (\eisodon\, way in, \eis, hodon\), {unto you} (\tˆn pros humƒs\). Note repeated article to sharpen the point. This proleptic accusative is common enough. It is expanded by the epexegetic use of the \hoti\ clause {that it hath not been found vain} (\hoti ou kenˆ gegonen\). Literally, {that it has not become empty}. Second perfect active (completed state) of \ginomai\. Every pastor watches wistfully to see what will be the outcome of his work. Bengel says: _Non inanis, sed plena virtutis_. Cf. strkjv@1:5|. \Kenos\ is hollow, empty, while \mataios\ is fruitless, ineffective. In strkjv@1Corinthians:15:14,17| Paul speaks of \kenon to kˆrugma\ ({empty the preaching}) and \mataia hˆ pistis\ ({vain the faith}). One easily leads to the other.

rwp@1Thessalonians:3:3 @{That no man be moved} (\to mˆdena sainesthai\). Epexegetical articular infinitive in accusative case of general reference. \Sain“\ is old word to wag the tail, to flatter, beguile and this sense suits here (only N.T. example). The sense of "moved" or troubled or disheartened is from \siainesthai\ the reading of F G and found in the papyri. {We are appointed} (\keimetha\). Present middle, used here as passive of \tithˆmi\. We Christians are set {hereunto} (\eis touto\) to be beguiled by tribulations. We must resist.

rwp@1Thessalonians:4:3 @{Your sanctification} (\ho hagiasmos hum“n\). Found only in the Greek Bible and ecclesiastical writers from \hagiaz“\ and both to take the place of the old words \hagiz“, hagismos\ with their technical ideas of consecration to a god or goddess that did not include holiness in life. Songs:Paul makes a sharp and pointed stand here for the Christian idea of sanctification as being "the will of God" (apposition) and as further explained by the epexegetic infinitive {that ye abstain from fornication} (\apechesthai humas apo tˆs porneias\). Pagan religion did not demand sexual purity of its devotees, the gods and goddesses being grossly immoral. Priestesses were in the temples for the service of the men who came.

rwp@1Thessalonians:4:4 @{That each one of you know how} (\eidenai hekaston hum“n\). Further epexegetic infinitive (second perfect active), learn how and so know how (learn the habit of purity). {To possess himself of his own vessel} (\to heautou skeuos ktasthai\). Present middle infinitive of \ktaomai\, to acquire, not \kektˆsthai\, to possess. But what does Paul mean by "his own vessel"? It can only mean his own body or his own wife. Objections are raised against either view, but perhaps he means that the man shall acquire his own wife "in sanctification and honour," words that elevate the wife and make it plain that Paul demands sexual purity on the part of men (married as well as unmarried). There is no double standard here. When the husband comes to the marriage bed, he should come as a chaste man to a chaste wife.

rwp@1Thessalonians:4:5 @{Not in the passion of lust} (\mˆ en pathei epithumias\). Plain picture of the wrong way for the husband to come to marriage. {That know not God} (\ta mˆ eidota ton theon\). Second perfect participle of \oida\. The heathen knew gods as licentious as they are themselves, but not God. One of the reasons for the revival of paganism in modern life is professedly this very thing that men wish to get rid of the inhibitions against licentiousness by God.

rwp@1Thessalonians:4:14 @{For if we believe} (\ei gar pisteuomen\). Condition of first class, assuming the death and resurrection of Jesus to be true. {In Jesus} (\dia tou Iˆsou\). Literally, through or by means of Jesus. It is amphibolous in position and can be taken either with \tous koimˆthentas\ (that are fallen asleep in or through Jesus) like \hoi koimˆthentes en Christ“i\ in strkjv@1Corinthians:15:18| and probably correct or with \axei\ (through Jesus with God). {With him} (\sun aut“i\). Together with Jesus. Jesus is the connecting link (\dia\) for those that sleep (\koimˆthentas\ first aorist passive, but with middle sense) and their resurrection.

rwp@1Thessalonians:4:17 @{Then} (\epeita\). The next step, not the identical time (\tote\), but immediately afterwards. {Together with them} (\hama sun autois\). Note both \hama\ (at the same time) and \sun\ (together with) with the associative instrumental case \autois\ (the risen saints). {Shall be caught up} (\harpagˆsometha\). Second future passive indicative of \harpaz“\, old verb to seize, to carry off like Latin _rapio_. {To meet the Lord in the air} (\eis apantˆsin tou Kuriou eis aera\). This special Greek idiom is common in the LXX like the Hebrew, but Polybius has it also and it occurs in the papyri (Moulton, _Proleg_., p. 14, n. 3). This rapture of the saints (both risen and changed) is a glorious climax to Paul's argument of consolation. {And so} (\kai hout“s\). This is the outcome, to be forever with the Lord, whether with a return to earth or with an immediate departure for heaven Paul does not say. To be with Christ is the chief hope of Paul's life (1Thessalonians:5:10; strkjv@Phillipians:1:23; strkjv@Colossians:3:4; strkjv@2Corinthians:5:8|).

rwp@1Thessalonians:5:7 @{They that be drunken are drunken in the night} (\hoi methuskomenoi nuktos methuousin\). No need of "be" here, they that are drunken. No real difference in meaning between \methusk“\ and \methu“\, to be drunk, except that \methusk“\ (inceptive verb in \-sk“\) means to get drunk. {Night} (\nuktos\, genitive by night) is the favourite time for drunken revelries.

rwp@1Thessalonians:5:10 @{For us} (\peri hˆm“n\). {Around us}. Songs:Westcott and Hort, but \huper\ (over, in behalf of) as in many MSS. These prepositions often interchanged in N.T. MSS. {Whether we wake or sleep} (\eite grˆgor“men eite katheud“men\). Alternative condition of third class with present subjunctive, though \eante--eante\ more usual conjunction (Robertson, _Grammar_, P. 1017). Used here of life and death, not as metaphor. {That we should live together with him} (\hina hama sun aut“i zˆs“men\). First aorist active subjunctive constative aorist covering all life (now and hereafter) together with (\hama sun\ as in strkjv@5:17|) Jesus.

rwp@1Thessalonians:5:12 @{Them that labour among you} (\tous kopi“ntas en humin\). Old word for toil even if weary. {And are over you in the Lord} (\kai proistamenous hum“n en Kuri“i\). Same article with this participle. Literally, those who stand in front of you, your leaders in the Lord, the presbyters or bishops and deacons. Get acquainted with them and follow them. {And admonish you} (\kai nouthetountas humas\). Old verb from \nouthetˆs\ and this from \nous\ (mind) and \tithˆmi\, to put. Putting sense into the heads of people. A thankless, but a necessary, task. The same article connects all three participles, different functions of the same leaders in the church.

rwp@1Thessalonians:5:13 @{And to esteem them} (\kai hˆgeisthai\). Get acquainted with them and esteem the leaders. The idlers in Thessalonica had evidently refused to follow their leaders in church activities. We need wise leadership today, but still more wise following. An army of captains and colonels never won a battle.

rwp@1Timothy:3:1 @{Faithful is the saying} (\pistos ho logos\). Here the phrase points to the preceding words (not like strkjv@1:15|) and should close the preceding paragraph. {If a man seeketh} (\ei tis oregetai\). Condition of first class, assumed as true. Present middle indicative of \oreg“\, old verb to reach out after something, governing the genitive. In N.T. only here, strkjv@6:10; strkjv@Hebrews:11:16|. {The office of a bishop} (\episkopˆs\). Genitive case after \oregetai\. Late and rare word outside of LXX and N.T. (in a Lycaonian inscription). From \episkope“\ and means "over-seership" as in strkjv@Acts:1:20|.

rwp@1Timothy:4:6 @{If thou put the brethren in mind of these things} (\tauta hupotithemenos tois adelphois\). Present middle participle of \hupotithˆmi\, to place under, to suggest, old and common verb, here only in N.T., "suggesting these things to the brethren." {Thou shalt be a good minister of Christ Jesus} (\kalos esˆi diakonos Christou Iˆsou\). This beautiful phrase covers one's whole service for Christ (3:1-7|). {Nourished in} (\entrephomenos\). Present passive participle of \entreph“\, old verb, to nourish in, used by Plato of "nourished in the laws," here only in the N.T. {The words of the faith} (\tois logois tˆs piste“s\). Locative case. The right diet for babes in Christ. The Bolshevists in Russia are feeding the children on atheism to get rid of God. {Which thou hast followed} (\hˆi parˆkolouthˆkas\). Perfect active indicative of \parakolouthe“\, old verb, to follow beside, of persons (often in old Greek) or of ideas and things (Luke:1:3; strkjv@1Timothy:4:6; strkjv@2Timothy:3:10|). With associative instrumental case \hˆi\ (which).

rwp@1Timothy:6:12 @{Fight the good fight} (\ag“nizou ton kalon ag“na\). Cognate accusative with present middle imperative of \ag“niz“\, Pauline word (1Corinthians:9:25; strkjv@Colossians:1:29|). {Lay hold on} (\epilabou\). Second (ingressive) aorist middle imperative of \epilamban“\, "get a grip on." See same verb with genitive also in verse 19|. {Thou wast called} (\eklˆthˆs\). First aorist passive of \kale“\ as in strkjv@1Corinthians:1:9; strkjv@Colossians:3:15|. {The good confession} (\tˆn kalˆn homologian\). Cognate accusative with \h“mologˆsas\ (first aorist active indicative of \homologe“\, the public confession in baptism which many witnessed. See it also in verse 13| of Jesus.

rwp@Info_2Corinthians @ Some good commentaries on I Corinthians are the following: On the Greek Bachmann in the _Zahn Kommentar_, Edwards, Ellicott, Findlay (Expositor's Greek Testament), Godet, Goudge, Lietzmann (_Handbuch zum N.T._), Lightfoot (chs. 1-7), Parry, Robertson and Plummer (_Int. Crit._), Stanley, J. Weiss (_Meyer Kommentar_); on the English Dods (_Exp. Bible_), McFadyen, Parry, Ramsay, Rendall, F. W. Robertson, Walker (_Reader's Comm._). strkjv@2Corinthians:1:1 @{And Timothy} (\kai Timotheos\). Timothy is with Paul, having been sent on to Macedonia from Ephesus (Acts:19:22|). He is in no sense co-author any more than Sosthenes was in strkjv@1Corinthians:1:1|. {In all Achaia} (\en holˆi tˆi Achaiƒi\). The Romans divided Greece into two provinces (Achaia and Macedonia). Macedonia included also Illyricum, Epirus, and Thessaly. Achaia was all of Greece south of this (both Attica and the Peloponnesus). The restored Corinth was made the capital of Achaia where the pro-consul resided (Acts:18:12|). He does not mention other churches in Achaia outside of the one in Corinth, but only "saints" (\hagiois\). Athens was in Achaia, but it is not clear that there was as yet a church there, though some converts had been won (Acts:17:34|), and there was a church in Cenchreae, the eastern port of Corinth (Romans:16:1|). Paul in strkjv@2Corinthians:9:2| speaks of Achaia and Macedonia together. His language here would seem to cover the whole (\holˆi\, all) of Achaia in his scope and not merely the environment around Corinth.

rwp@2Corinthians:1:3 @{Blessed} (\eulogˆtos\). From old verb \euloge“\, to speak well of, but late verbal in LXX and Philo. Used of men in strkjv@Genesis:24:31|, but only of God in N.T. as in strkjv@Luke:1:68| and chiefly in Paul (2Corinthians:11:31; strkjv@Romans:1:25|). Paul has no thanksgiving or prayer as in strkjv@1Corinthians:1:4-9|, but he finds his basis for gratitude in God, not in them. {The God and Father} (\ho theos kai patˆr\). Songs:rightly, only one article with both substantives as in strkjv@2Peter:1:1|. Paul gives the deity of Jesus Christ as our Lord (\Kuriou\), but he does not hesitate to use the language here as it occurs. See strkjv@1Peter:1:3; strkjv@Ephesians:1:3| where the language is identical with that here. {The father of mercies} (\ho patˆr t“n oiktirm“n\) and God of all comfort (\kai theos pasˆs paraklˆse“s\). Paul adds an item to each word. He is the compassionate Father characterized by mercies (\oiktirm“n\, old word from \oikteir“\, to pity, and here in plural, emotions and acts of pity). He is the God of all comfort (\paraklˆse“s\, old word from \parakale“\, to call to one's side, common with Paul). Paul has already used it of God who gave eternal comfort (2Thessalonians:2:16|). The English word comfort is from the Latin _confortis_ (brave together). The word used by Jesus of the Holy Spirit as the Comforter or Paraklete is this very word (John:14:16; strkjv@16:7|). Paul makes rich use of the verb \parakale“\ and the substantive \paraklˆsis\ in this passage (3-7|). He urges all sorrowing and troubled hearts to find strength in God.

rwp@2Corinthians:1:11 @{Ye also helping together on our behalf} (\sunupourgount“n kai hum“n huper hˆm“n\). Genitive absolute with present active participle of late compound verb (\sun\ and \hupourge“\ for \hupo\ and \ergon\). Paul relied on God and felt the need of the prayer of God's people. {By means of many} (\ek poll“n pros“p“n\). \Pros“pon\ means face (\pros, ops\). The word is common in all Greek. The papyri use it for face, appearance, person. It occurs twelve times in II Corinthians. It certainly means face in eight of them (3:7,13,18; strkjv@8:24; strkjv@10:1,7; strkjv@11:20|). In strkjv@5:12| it means outward appearance. It may mean face or person here, strkjv@2:10; strkjv@4:6|. It is more pictorial to take it here as face "that out of many upturned faces" thanks may be given (\hina--eucharistˆthˆi\ first aorist passive subjunctive) for the gift to us by means of many (\dia pollon\). It is indeed a difficult sentence to understand.

rwp@2Corinthians:2:3 @{I wrote this very thing} (\egrapsa touto auto\). Is this (and \egrapsa\ in verses 4,9,12|) the epistolary aorist referring to the present letter? In itself that is possible as the epistolary aorist does occur in the N.T. as in strkjv@8:18; strkjv@9:3| (Robertson, _Grammar_, p. 854f.). If not epistolary aorist as seems improbable from the context and from strkjv@7:8-12|, to what Epistle does he refer? To strkjv@1Corinthians:5| or to a lost letter? It is possible, of course, that, when Paul decided not to come to Corinth, he sent a letter. The language that follows in verses 3,4; strkjv@7:8-12| can hardly apply to I Corinthians. {Should have sorrow} (\lupˆn sch“\). Second aorist (ingressive) active subjunctive of \ech“\, should get sorrow, after \hina mˆ\ negative final particles. {From them of whom} (\aph' h“n\). Antecedent omitted, \apo tout“n aph' h“n\ (from those from whom). {I ought} (\edei me\). Imperfect for unrealized present obligation as often and like English. {Having confidence} (\pepoith“s\). Second perfect active participle of \peith“\ (1:9|).

rwp@2Corinthians:2:4 @{Anguish} (\sunochˆs\). Ablative case after \ek\ (out of). Old word from \sunech“\, to hold together. Songs:contraction of heart (Cicero, _contractio animi_), a spiritual _angina pectoris_. In N.T. only here and strkjv@Luke:21:25|. {With many tears} (\dia poll“n dakru“n\). He dictated that letter "through tears" (accompanied by tears). Paul was a man of heart. He writes to the Philippians with weeping (\klai“n\) over the enemies of the Cross of Christ (Phillipians:3:18|). He twice mentions his tears in his speech at Miletus (Acts:20:19-31|). {But that ye might know the love} (\alla tˆn agapˆn hina gn“te\). Proleptic position of \agapˆn\ and ingressive second aorist active subjunctive \gn“te\, come to know.

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

rwp@2Corinthians:5:20 @{We are ambassadors therefore on behalf of Christ} (\huper Christou oun presbeuomen\). Old word from \presbus\, an old man, first to be an old man, then to be an ambassador (here and strkjv@Ephesians:6:20| with \en halusˆi\ in a chain added), common in both senses in the Greek. "The proper term in the Greek East for the Emperor's Legate" (Deissmann, _Light from the Ancient East_, p. 374), in inscriptions and papyri. Songs:Paul has a natural pride in using this dignified term for himself and all ministers. The ambassador has to be _persona grata_ with both countries (the one that he represents and the one to which he goes). Paul was Christ's _Legate_ to act in his behalf and in his stead. {As though God were intreating by us} (\h“s tou theou parakalountos di' hˆm“n\). Genitive absolute with \h“s\ used with the participle as often to give the reason (apparent or real). Here God speaks through Christ's Legate. {Be ye reconciled to God} (\katallagˆte t“i the“i\). Second aorist passive imperative of \katallass“\ and used with the dative case. "Get reconciled to God," and do it now. This is the ambassador's message as he bears it to men from God.

rwp@2Corinthians:6:1 @{Working together with him} (\sunergountes\). We are co-workers, partners with God (1Corinthians:3:9|), in this work of grace. {In vain} (\eis kenon\). Into emptiness. The plan of God, the work of Christ on the Cross, the pleas of the ambassador may all be nullified by the recipient of the message.

rwp@2Corinthians:6:14 @{Be not unequally yoked with unbelievers} (\mˆ ginesthe heterozugountes apistois\). No other example of this verb has yet been found, though the adjective from which it is apparently formed, \heterozugos\ (yoked with a different yoke) occurs in strkjv@Leviticus:19:19| of the union of beasts of different kinds. In strkjv@Deuteronomy:22:10| we read: "Thou shalt not plough with an ox and an ass together." Literally, "Stop becoming (\mˆ ginesthe\ present imperative, not \mˆ genˆsthe\ aorist subj.) unequally yoked with unconverted heathen (unbelievers)." Some were already guilty. Marriage is certainly included, but other unions may be in mind. Cf. strkjv@Ephesians:5:7|. Paul gives as the reason (\gar\) for this prohibition five words in questions to distinguish the contrasts. {Fellowship} (\metochˆ\). Sharing with and followed by associative instrumental case of \dikaiosunˆi\ (righteousness) and iniquity (\anomiƒi\). A pertinent challenge today when church members wink at violations of laws of the land and laws of God. {Communion} (\koin“nia\). Partnership to light (\ph“ti\ dative case) with (\pros\), facing darkness.

rwp@2Corinthians:6:16 @{Agreement} (\sunkatathesis\). Fifth of these words. Late word, but common, though here only in N.T. Approved by putting together the votes. In the papyri \ek sunkatathese“s\ means "by agreement." On the temple of God and idols see strkjv@1Corinthians:10:14-22|. See strkjv@Luke:23:51| for the verb \sunkatatithˆmi\. {For we are the temple of the living God} (\hˆmeis gar naos theou esmen z“ntos\). We, not temples (Acts:7:48; strkjv@17:24; strkjv@1Corinthians:3:16; strkjv@6:19|). {As God said} (\kath“s eipen ho theos\). A paraphrase and catena of quotations, what J. Rendel Harris calls _Testimonia_ (from strkjv@Leviticus:26:11f.; strkjv@Isaiah:52:11; strkjv@Ezekiel:20:34; strkjv@37:27; strkjv@2Samuel:7:8,14|). Plummer notes that at the beginning "I will dwell in them" (\enoikˆs“ en autois\) is not in any of them. "As God said" points to strkjv@Leviticus:26:12; strkjv@Ezekiel:37:27|.

rwp@2Corinthians:7:3 @{Not to condemn you} (\pros katakrisin ou\). "Not for condemnation." Late word from \katakrin“\, found in Vettius Valens, and here only in N.T. {To die together and live together} (\eis to sunapothanein kai sunzˆin\). "For the dying together (second aorist ingressive active infinitive of \sunapothnˆsk“\) and living together (present active infinitive)." One article (\to\) with both infinitives. You are in our hearts to share death and life.

rwp@2Corinthians:8:19 @{But who was also appointed} (\alla kai cheirotonˆtheis\). Anacoluthon. The first aorist passive participle \cheirotonˆtheis\ is from \cheirotone“\, old verb to stretch out the hands (\cheir tein“\) and so to vote in public. The idea is that this brother was chosen by the churches, not by Paul. Only here in N.T. save strkjv@Acts:14:23| where it means to appoint without notion of raising the hands. In strkjv@Acts:10:41| we have \procheirotone“\. {To travel with us} (\sunekdˆmos\). Late word for travelling companion. Songs:in the inscriptions (\sun\, together with, \ekdˆmos\, away from home).

rwp@2Corinthians:9:10 @{Supplieth} (\epichorˆg“n\). Late _Koin‚_ compound verb from \epi\ and \chorˆge“\, just below (1Peter:4:11|). \Chorˆgos\ is old word for leader of a chorus (\choros, hˆgeomai\) or chorus-leader. The verb means to furnish a chorus at one's own expense, then to supply in general. N.T. examples of \epichorˆge“\ are strkjv@2Corinthians:9:10; strkjv@Galatians:3:15; strkjv@Colossians:2:19; strkjv@2Peter:1:5|. {Shall multiply} (\plˆthunei\). Future active indicative of \plˆthun“\, old verb from \plˆthus\, fulness. Cf. strkjv@Acts:6:1|. {Fruits} (\genˆmata\). Correct reading (from \ginomai\, to become) and not \gennˆmata\ (from \genna“\, to beget). This spelling is supported by LXX where Thackeray shows that \genˆmata\ in LXX refers to vegetables and \gennˆmata\ to animals. The papyri support this distinction (Moulton and Milligan's _Vocabulary_).

rwp@2Corinthians:9:13 @{Seeing that they glorify God} (\doxazontes ton theon\). Anacoluthon again. The nominative participle used independently like \ploutizomenoi\ in verse 11|. {Obedience} (\hupotagˆi\). Late and rare word from \hupotass“\, to subject, middle to obey. Only in Paul in N.T. {Of your confession} (\tˆs homologias hum“n\). Old word from \homologe“\ (\homologos, homou, leg“\), to say together. It is either to profess (Latin _profiteor_, to declare openly) or to confess (Latin _confiteor_, to declare fully, to say the same thing as another). Both confess and profess are used to translate the verb and each idea is present in the substantive. Only the context can decide. Actions speak louder than words. The brethren in Jerusalem will know by this collection that Gentiles make as good Christians as Jews. {For the liberality of your contribution} (\haplotˆti tˆs koin“nias\). This is the point that matters just now. Paul drives it home. On this use of \koin“nia\ see on ¯8:4|.

rwp@2Corinthians:10:10 @{They say} (\phasin\). Reading of B old Latin Vulgate, but Westcott and Hort prefer \phˆsin\ (says one, the leader). This charge Paul quotes directly. {Weighty and strong} (\bareiai kai ischurai\). These adjectives can be uncomplimentary and mean "severe and violent" instead of "impressive and vigorous." The adjectives bear either sense. {His bodily presence} (\hˆ parousia tou s“matos\). This certainly is uncomplimentary. "The presence of his body." It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts:14:12|). He had some physical defect of the eyes (Galatians:4:14|) and a thorn in the flesh (2Corinthians:12:7|). In the second century _Acts of Paul and Thecla_ he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as "the bald-headed, hook-nosed Galilean." However that may be, his accusers sneered at his personal appearance as "weak" (\asthenˆs\). {His speech of no account} (\ho logos exouthenˆmenos\). Perfect passive participle of \exouthene“\, to treat as nothing (cf. strkjv@1Corinthians:1:28|). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1Corinthians:1:17; strkjv@2:1,4; strkjv@2Corinthians:11:6|). He made different impressions on different people. "Seldom has any one been at once so ardently hated and so passionately loved as St. Paul" (Deissmann, _St. Paul_, p. 70). "At one time he seemed like a man, and at another he seemed like an angel" (_Acts of Paul and Thecla_). He spoke like a god at Lystra (Acts:14:8-12|), but Eutychus went to sleep on him (Acts:20:9|). Evidently Paul winced under this biting criticism of his looks and speech.

rwp@2Corinthians:11:2 @{With a godly jealousy} (\theou zˆl“i\). Instrumental case of \zˆlos\. With a jealousy of God. {I espoused} (\hˆrmosamˆn\). First aorist middle indicative of \harmoz“\, old verb to join, to fit together (from \harmos\, joint). Common for betrothed, though only here in N.T. The middle voice indicates Paul's interest in the matter. Paul treats the Corinthians as his bride.

rwp@2John:1:8 @{Look to yourselves} (\blepete heautous\). Imperative active with reflexive pronoun as in strkjv@Mark:13:9|. The verb often used absolutely (Phillipians:3:2|) like our "look out." {That ye lose not} (\hina mˆ apolesˆte\). Negative purpose with \hina mˆ\ and first aorist active subjunctive of \apollumi\. This is the correct text (B), not \apoles“men\ (we). Likewise \apolabˆte\ (that ye receive), not \apolab“men\ (we). {Which we have wrought} (\ha ˆrgasametha\). This is also correct, first aorist middle indicative of \ergazomai\, to work (John:6:27f.|). John does not wish his labour to be lost. See strkjv@Romans:1:27| for this use of \apolamban“\ for receiving. See strkjv@John:4:36| for \misthos\ in the harvest. The "full reward" (\misthon plˆrˆ\) is the full day's wages which each worker will get (1Corinthians:3:8|). John is anxious that they shall hold on with him to the finish.

rwp@2John:1:10 @{If any one cometh and bringeth not} (\ei tis erchetai kai ou pherei\). Condition of first class with \ei\ and two present indicatives (\erchetai, pherei\). {This teaching} (\tautˆn tˆn didachˆn\). This teaching of Christ of verse 9|, which is the standard by which to test Gnostic deceivers (verse 7|). John does not refer to entertaining strangers (He strkjv@13:2; strkjv@1Timothy:5:10|), but to the deceiving propagandists who were carrying dissension and danger with them. {Receive him not} (\mˆ lambanete auton\). Present active imperative with \mˆ\. For \lamban“\ in this sense see strkjv@John:1:12; strkjv@6:21; strkjv@13:20|. {Into your house} (\eis oikian\). Definite without the article like our at home, to town. {Give him no greeting} (\chairein aut“i mˆ legete\). "Say not farewell to him." Apparently \chairein\ here (present active infinitive, object of \legete\ present active imperative with negative \mˆ\) is used of farewell as in strkjv@2Corinthians:13:11|, though usually in the N.T. (Acts:15:23; strkjv@23:26; strkjv@James:1:1|) of the salutation. But here the point turns on the stranger bringing into the house (or trying to do so) his heretical and harmful teaching which seems to be after the salutation is over. The usual greeting to a house is given in strkjv@Luke:10:5|. On the other hand, if \chairein\ means greeting, not farewell, here, it can very well be understood of the peril of allowing these Gnostic propagandists to spread their pernicious teachings (cf. Mormons or Bolshevists) in home and church (usually meeting in the home). This is assuming that the men were known and not mere strangers.

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

rwp@2Peter:1:9 @{He that lacketh these things} (\h“i mˆ parestin tauta\). "To whom (dative case of possession) these things are not (\mˆ\ because a general or indefinite relative clause)." {Seeing only what is near} (\mu“paz“n\). Present active participle of \mu“paz“\, a rare verb from \mu“ps\ (in Aristotle for a near-sighted man) and that from \mue“ tous “pas\ (to close the eyes in order to see, not to keep from seeing). The only other instance of \mu“paz“\ is given by Suicer from Ps. Dion. Eccl. Hier. ii. 3 (\mu“pasousˆi kai apostrephomenˆi\) used of a soul on which the light shines (blinking and turning away). Thus understood the word here limits \tuphlos\ as a short-sighted man screwing up his eyes because of the light. {Having forgotten} (\lˆthˆn lab“n\). "Having received forgetfulness." Second aorist active participle of \lamban“\ and accusative \lˆthˆn\, old word, from \lˆthomai\, to forget, here only in N.T. See strkjv@2Timothy:1:5| for a like phrase \hupomnˆsin lab“n\ (having received remembrance). {The cleansing} (\tou katharismou\). See strkjv@Hebrews:1:3| for this word for the expiatory sacrifice of Christ for our sins as in strkjv@1Peter:1:18; strkjv@2:24; strkjv@3:18|. In strkjv@1Peter:3:21| Peter denied actual cleansing of sin by baptism (only symbolic). If there is a reference to baptism here, which is doubtful, it can only be in a symbolic sense. {Old} (\palai\). Of the language as in strkjv@Hebrews:1:1|.

rwp@2Peter:2:13 @{Suffering wrong} (\adikoumenoi\). Present middle or passive participle of \adike“\ to do wrong. Songs:Aleph B P, but A C K L have \komioumenoi\ (future middle participle of \komiz“\), shall receive. {As the hire of wrong-doing} (\misthon adikias\). The Elephantine papyrus has the passive of \adike“\ in the sense of being defrauded, and that may be the idea here. Peter plays on words again here as often in II Peter. The picture proceeds now with participles like \hˆgoumenoi\ (counting). {Pleasure} (\hˆdonˆn\). See strkjv@James:4:1,3|. {To revel in the daytime} (\tˆn en hˆmerƒi truphˆn\). "The in the daytime revel" (old word \truphˆ\ from \thrupt“\, to enervate, in N.T. only here and strkjv@Luke:7:25|). {Spots} (\spiloi\). Old word for disfiguring spot, in N.T. only here and strkjv@Ephesians:5:27|. {Blemishes} (\m“moi\). Old word for blot (kin to \mu“\), only here in N.T. See strkjv@1Peter:1:19| for \am“mos kai aspilos\. {Revelling} (\entruph“ntes\). Present active participle of \entrupha“\, old compound for living in luxury, only here in N.T. {In their love-feasts} (\en tais agapais\). Songs:B Sah, but Aleph A C K L P read \apatais\ (in their deceivings). If \agapais\ is genuine as it is in strkjv@Jude:1:12|, they are the only N.T. examples of this use of \agapˆ\. {While they feast with you} (\suneu“choumenoi\). Present passive participle of late and rare verb \suneu“che“\ (\sun\, together, and \eu“che“\, to feed abundantly) to entertain with. Clement of Alex. (_Paed_. ii. I. 6) applies \eu“chia\ to the \agapˆ\.

rwp@2Peter:3:5 @{For this they wilfully forget} (\lanthanei gar autous touto thelontas\). Literally, "for this escapes them being willing." See this use of \lanthan“\ (old verb, to escape notice of, to be hidden from) in strkjv@Acts:26:26|. The present active participle \thelontas\ (from \thel“\, to wish) has almost an adverbial sense here. {Compacted} (\sunest“sa\). See Paul's \sunestˆken\ (Colossians:1:17|) "consist." Second perfect active (intransitive) participle of \sunistˆmi\, feminine singular agreeing with \gˆ\ (nearest to it) rather than with \ouranoi\ (subject of \ˆsan\ imperfect plural). There is no need to make Peter mean the Jewish mystical "seven heavens" because of the plural which was used interchangeably with the singular (Matthew:5:9f.|). {Out of water and amidst water} (\ex hudatos kai di' hudatos\). Out of the primeval watery chaos (Genesis:1:2|), but it is not plain what is meant by \di' hudatos\, which naturally means "by means of water," though \dia\ with the genitive is used for a condition or state (Hebrews:12:1|). The reference may be to strkjv@Genesis:1:9|, the gathering together of the waters. {By the word of God} (\t“i tou theou log“i\). Instrumental case \log“i\, "by the fiat of God" (Genesis:1:3; strkjv@Hebrews:11:3| \rˆmati theou\).

rwp@2Peter:3:8 @{Forget not this one thing} (\hen touto mˆ lanthanet“ humas\). Rather, "let not this one thing escape you." For \lanthanet“\ (present active imperative of \lanthan“\) see verse 5|. The "one thing" (\hen\) is explained by the \hoti\ (that) clause following. Peter applies the language of strkjv@Psalms:90:4| about the eternity of God and shortness of human life to "the impatience of human expectations" (Bigg) about the second coming of Christ. "The day of judgment is at hand (1Peter:4:7|). It may come tomorrow; but what is tomorrow? What does God mean by a day? It may be a thousand years" (Bigg). Precisely the same argument applies to those who argue for a literal interpretation of the thousand years in strkjv@Revelation:20:4-6|. It may be a day or a day may be a thousand years. God's clock (\para kuri“i\, beside the Lord) does not run by our timepieces. The scoffers scoff ignorantly.

rwp@2Peter:3:17 @{Knowing these things beforehand} (\progin“skontes\). Present active participle of \progin“sk“\ as in strkjv@1Peter:1:20|. Cf. \pr“ton gin“sk“\ (1:20; strkjv@3:1|). Hence they are without excuse for misunderstanding Peter or Paul on this subject. {Beware} (\phulassesthe\). Present middle imperative of \phulass“\, common verb, to guard. {Lest} (\hina mˆ\). Negative purpose, "that not." {Being carried away} (\sunapachthentes\). First aorist passive participle of \sunapag“\, old verb double compound, to carry away together with, in N.T. only here and strkjv@Galatians:2:13|. {With the error} (\tˆi planˆi\). Instrumental case, "by the error" (the wandering). {Of the wicked} (\t“n athesm“n\). See on strkjv@2:7|. {Ye fall from} (\ekpesˆte\). Second aorist active subjunctive with \hina mˆ\ of \ekpipt“\, old verb, to fall out of, with the ablative here (\stˆrigmou\, steadfastness, late word from \stˆriz“\, here alone in N.T.) as in strkjv@Galatians:5:4| (\tˆs charitos exepesate\, ye fell out of grace).

rwp@2Thessalonians:2:1 @{Touching the coming of our Lord Jesus Christ} (\huper tˆs parousias tou Kuriou (hˆm“n) Iˆsou Christou\). For \er“t“men\, to beseech, see on ¯1Thessalonians:4:1; strkjv@4:12|. \Huper\ originally meant over, in behalf of, instead of, but here it is used like \peri\, around, concerning as in strkjv@1:4; strkjv@1Thessalonians:3:2; strkjv@5:10|, common in the papyri (Robertson, _Grammar_, p. 632). For the distinction between \Parousia, Epiphaneia\ (Epiphany), and \Apokalupsis\ (Revelation) as applied to the Second Coming of Christ see Milligan on _Thessalonian Epistles_, pp. 145-151, in the light of the papyri. \Parousia\ lays emphasis on the {presence} of the Lord with his people, \epiphaneia\ on his {manifestation} of the power and love of God, \apokalupsis\ on the {revelation} of God's purpose and plan in the Second Coming of the Lord Jesus. {And our gathering together unto him} (\kai hˆm“n episunag“gˆs ep' auton\). A late word found only in II Macc. strkjv@2:7; strkjv@2Thessalonians:2:1; strkjv@Hebrews:10:25| till Deissmann (_Light from the Ancient East_, p. 103) found it on a stele in the island of Syme, off Caria, meaning "collection." Paul is referring to the rapture, mentioned in strkjv@1Thessalonians:4:15-17|, and the being forever with the Lord thereafter. Cf. also strkjv@Matthew:24:31; strkjv@Mark:13:27|.

rwp@2Timothy:2:7 @{Consider} (\noei\). Present active imperative of \noe“\, old verb, to put your mind (\nous\) on. See strkjv@Ephesians:3:4| and like command in strkjv@1Corinthians:10:15|. {Understanding} (\sunesin\). "Comprehension" (from \suniˆmi\, to send together, to grasp). See strkjv@Colossians:1:9; strkjv@2:2|. This is a blessed promise that calls for application.

rwp@2Timothy:2:23 @{Ignorant} (\apaideutous\). Old verbal, here only in N.T. (\a\ privative and \paideu“\). Untrained, uneducated, "speculations of a half-educated mind" (Parry). {Refuse} (\paraitou\). See strkjv@1Timothy:4:7|. {They gender strifes} (\genn“sin machas\). Present active indicative of old and common verb \genna“\ (Romans:9:11|). "They beget battles." See strkjv@2:14|.

rwp@2Timothy:4:3 @{A time when} (\kairos hote\). One of the \akair“s\ (out of season) times. {Will not endure} (\ouk anexontai\). Future middle (direct) of \anech“\. "Will not hold themselves back from" (Col. strkjv@3:13|). Having itching ears (\knˆthomenoi tˆn akoˆn\). Present middle (causative) participle of \knˆth“\, late and rare form of the Attic \kna“\, to scratch, to tickle, here only in N.T. "Getting the ears (the hearing, \tˆn akoˆn\) tickled." The Vulgate has \prurientes\. Cf. the Athenians (Acts:17:21|). Clement of Alexandria tells of speakers tickling (\knˆthontes\) the ears of those who want to be tickled. This is the temptation of the merely "popular" preacher, to furnish the latest tickle.

rwp@3John:1:4 @{Greater} (\meizoteran\). A double comparative with \-teros\ added to \meiz“n\, like our "lesser" and like \mallon kreisson\ (more better) in strkjv@Phillipians:1:23|. In strkjv@Ephesians:3:8| we have \elachistoter“i\, a comparative on a superlative. Like forms occur in the vernacular papyri and even in Homer (\cheiroteros\, more worse) as also in Shakespeare. {Joy} (\charan\). B reads \charin\ (grace). {Than this} (\tout“n\). Ablative neuter plural after the comparative. {To hear of} (\hina akou“\). Object clause (epexegetic) with \hina\ and \akou“\, the present active subjunctive (keep on hearing of) in apposition with \tout“n\, {Walking in truth} (\en alˆtheiƒi peripatounta\). As in strkjv@2John:1:4|, which see. By the use of \tekna\ John may mean that Gaius is one of his converts (1Timothy:1:1|).

rwp@Info_Acts @ LUKE THE AUTHOR It ought to be possible to assume this as a fact since the work of Ramsay and Harnack on various phases of the problems concerning the Acts. Harnack, in particular, has covered the ground with his accustomed thoroughness and care in his two volumes (_The Acts of the Apostles_, English Translation by Rev. J. R. Wilkinson, 1909; _The Date of the Acts and the Synoptic Gospels_, English Translation by Rev. J. R. Wilkinson, 1911). Ramsay's view may be found in Chapter I of _St. Paul the Traveller and the Roman Citizen_, Chapter XII of _Pauline and Other Studies_. A good summary of the matter appears in Part V of _The Synoptic Gospels and the Book of Acts_ by Dr. D. A. Hayes, in Robertson's _Luke the Historian in the Light of Research_, and in the introduction to the various commentaries by Knowling, Rackham, Furneaux, Rendall, Hackett, Meyer-Wendt, Zahn, Blass, Campbell-Morgan, Stokes. In Part I of _The Acts of the Apostles_, Vol. II of _The Beginnings of Christianity_, edited by Foakes-Jackson and Kirsopp Lake both sides are ably presented: _The Case for the Tradition_ by C. W. Emmet, _The Case against the Tradition_ by H. Windisch. _The Internal Evidence of Acts_ is discussed by the Editors, Foakes-Jackson and Lake, with an adverse conclusion against Luke. Henry J. Cadbury surveys _The Tradition_ (the external evidence) and draws a negative conclusion likewise on the ground that the early writers who ascribe Acts to Luke were not critical scholars. A similar position is taken by Cadbury in his more recent volume, _The Making of Luke--Acts_ (1927). But all the same the traditional view that Luke is the author of the Acts holds the field with those who are not prejudiced against it. The view of Baur that Acts is a _Tendenz_ writing for the purpose of healing the breach between Peter and Paul and showing that the two factions came together had great influence for a while. In fact both Ramsay and Harnack at first held it. Ramsay broke away first and he was followed by Harnack. Both were influenced to change their views by the accumulation of evidence to the effect that the author of both the Gospel and Acts is Luke the Physician and Friend of Paul. Part of this evidence has already been given in the Introduction to the Gospel according to Luke.

rwp@Info_Acts @ THE PURPOSE OF THE ACTS It is not easy to say in a word precisely the object of Luke in writing this book. It is not the Acts of all the apostles. Outside of Peter and John little is told of any of them after chapter 3. And all the acts of Peter and John are not given for Peter disappears from the narrative after chapter 15, though he has been the central figure through chapter 11. Paul is not one of the twelve apostles, but Luke follows Paul's career mainly after chapter 8. Stephen and Barnabas come in also. Still (_St. Paul on Trial_, 1923) argues that Luke meant the book as an apology to be used in Paul's trial at Rome or at any rate to put Paul in the right light with the Jews in Rome. Hence the full account of Paul's series of defences in Jerusalem, Caesarea, Rome. There may be an element of truth in this idea, but it clearly does not cover the whole purpose of Luke. Others hold that Luke had a dramatic plan to get Paul to Rome as the climax of his campaign to win the Roman Empire to Christ. The book is not a history of all early Christianity. Peter and Paul dominate the atmosphere of the book with Paul as the great hero of Luke. But one can easily see that the work is done with consummate skill. The author is a man of culture, of Christian grace, of literary power. The book pulses with life today.

rwp@Acts:1:1 @{The former treatise} (\ton men pr“ton\). Literally, the first treatise. The use of the superlative is common enough and by no means implies, though it allows, a third volume. This use of \pr“tos\ where only two are compared is seen between the Baptist and Jesus (John:1:15|), John and Peter (John:20:4|). The idiom is common in the papyri (Robertson, _Grammar_, pp. 662, 669). The use of \men solitarium\ here, as Hackett notes, is common in Acts. It is by no means true that \men\ requires a following \de\ by contrast. The word is merely a weakened form of \mˆn\=surely, indeed. The reference is to the "first treatise" and merely emphasizes that. The use of \logos\ (word) for treatise or historical narrative is common in ancient Greek as in Herodotus 6 and 9. Plato (_Phaedo_, p. 61 B) makes a contrast between \muthos\ and \logos\. {I made} (\epoiˆsamˆn\). Aorist middle indicative, the middle being the usual construction for mental acts with \poie“\. {O Theophilus} (\O Theophile\). The interjection \O\ here as is common, though not in strkjv@Luke:1:3|. But the adjective \kratiste\ (most excellent) is wanting here. See remarks on Theophilus on ¯Luke:1:3|. Hackett thinks that he lived at Rome because of the way Acts ends. He was a man of rank. He may have defrayed the expense of publishing both Luke and Acts. Perhaps by this time Luke may have reached a less ceremonious acquaintance with Theophilus. {Which Jesus began} (\h“n ˆrxato Iˆsous\). The relative is attracted from the accusative \ha\ to the genitive \h“n\ because of the antecedent \pant“n\ (all). The language of Luke here is not merely pleonastic as Winer held. Jesus "began" "both to do and to teach" (\poiein te kai didaskein\). Note present infinitives, linear action, still going on, and the use of \te--kai\ binds together the life and teachings of Jesus, as if to say that Jesus is still carrying on from heaven the work and teaching of the disciples which he started while on earth before his ascension. The record which Luke now records is really the Acts of Jesus as much as the Acts of the Apostles. Dr. A. T. Pierson called it "The Acts of the Holy Spirit," and that is true also. The Acts, according to Luke, is a continuation of the doings and teachings of Jesus. "The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus _continued_ to do and teach after the day in which he was taken up" (Bernard, _Progress of Doctrine in the N.T._).

rwp@Acts:1:4 @{Being assembled together with them} (\sunalizomenos\). Present passive participle from \sunaliz“\, an old verb in Herodotus, Xenophon, etc., from sun, with, and \haliz“\, from \halˆs\, crowded. The margin of both the Authorized and the Revised Versions has "eating with them" as if from \sun\ and \hals\ (salt). Salt was the mark of hospitality. There is the verb \halisthˆte en aut“i\ used by Ignatius _Ad Magnes_. X, "Be ye salted in him." But it is more than doubtful if that is the idea here though the Vulgate does have _convescens illis_ "eating with them," as if that was the common habit of Jesus during the forty days (Wendt, Feine, etc.). Jesus did on occasion eat with the disciples (Luke:24:41-43; strkjv@Mark:16:14|). {To wait for the promise of the Father} (\perimenein tˆn epaggelian tou patros\). Note present active infinitive, to keep on waiting for (around, \peri\). In the Great Commission on the mountain in Galilee this item was not given (Matthew:28:16-20|). It is the subjective genitive, the promise given by the Father (note this Johannine use of the word), that is the Holy Spirit ("the promise of the Holy Spirit," objective genitive). {Which ye heard from me} (\hˆn ˆkousate mou\). Change from indirect discourse (command), infinitives \ch“rizesthai\ and \perimenein\ after \parˆggeilen\ to direct discourse without any \ephˆ\ (said he) as the English (Italics). Luke often does this (_oratior ariata_). Note also the ablative case of \mou\ (from me). Luke continues in verse 5| with the direct discourse giving the words of Jesus.

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

rwp@Acts:4:31 @{The place was shaken} (\esaleuthˆ ho topos\). By an earthquake most likely as in strkjv@16:26|, but none the less a token of God's presence and power (Psalms:114:7; strkjv@Isaiah:2:19,21; strkjv@Hebrews:12:26f.|). {Were gathered together} (\ˆsan sunˆgmenoi\). Periphrastic past perfect passive of \sunag“\. {They spake} (\elaloun\). Imperfect active indicative, began to speak, after being filled (\eplˆsthˆsan\, aorist passive indicative) with the Holy Spirit. Luke uses the very words of the prayer in verse 29| to describe their conduct.

rwp@Acts:4:32 @{Of one heart and soul} (\kardia kai psuchˆ mia\). It is not possible to make sharp distinction between heart and soul here (see strkjv@Mark:12:30|), only that there was harmony in thought and affection. But the English translation is curiously unlike the Greek original. "There was one heart and soul (nominative case, not genitive as the English has it) in the multitude (\tou plˆthous\, subjective genitive) of those who believed." {Not one of them} (\oude heis\). More emphatic than \oudeis\, "not even one." {Common} (\koina\). In the use of their property, not in the possession as Luke proceeds to explain. The word \koinos\ is kin to \sun\ (together with)=\xun\ (Epic) and so \xunos=koinos\. See this word already in strkjv@2:44|. The idea of unclean (Acts:10:15|) is a later development from the original notion of common to all.

rwp@Acts:5:2 @{Kept back} (\enosphisato\). First aorist middle indicative of \nosphiz“\, old verb from \nosphi\, afar, apart, and so to set apart, to separate for oneself, but only here, verse 3; strkjv@Titus:2:10| in the N.T. {His wife also being privy to it} (\suneiduiˆs kai tˆs gunaikos\). Genitive absolute with second perfect participle of \sunoida\, to know together with one, "his wife also knowing it together with him." {Brought a certain part} (\enegkas meros ti\). Aorist active participle of \pher“\, for a definite act. The praise of Joseph was too much for Ananias, but he was not willing to turn over all. He wanted praise for giving all and yet he took care of himself by keeping some. Thus he started the Ananias Club that gave a new meaning to his lovely name (God is gracious).

rwp@Acts:5:6 @{The young men} (\hoi ne“teroi\). Literally the younger men (contrast with \hoi presbuteroi\, the elder men). Same as \neaniskoi\ in verse 10| and so no order in the young church. Perhaps these young men were acting as ushers or actual pallbearers. {Wrapped him round} (\sunesteilan\). First aorist active indicative of \sustell“\, old verb, to draw together, or contract (1Corinthians:7:29|), to roll together, to wrap with bandages, to enshroud as here. Nowhere else in the N.T. Frequent in medical writers. They may have used their own mantles. The time for burial was short in Jerusalem for sanitary reasons and to avoid ceremonial defilement.

rwp@Acts:5:9 @{Ye have agreed together} (\suneph“nˆthˆ humin\). First aorist passive indicative of \sumph“ne“\ (to voice together, symphony), impersonal with dative; It was agreed together by you (or for you). "Your souls were allured together respecting this deceit" (Vincent). {To tempt the Spirit of the Lord} (\peirasai to pneuma kuriou\). Like "Thou shalt not tempt the Lord thy God." It was close to the unpardonable sin which was attributing the manifest work of the Holy Spirit to Beelzebub. {The feet} (\hoi podes\). Graphic picture by Peter as he heard the steps of the young men at the door.

rwp@Acts:5:16 @{Came together} (\sunˆrcheto\). Imperfect middle, kept on coming. {Round about} (\perix\). Old adverb, strengthened form of \peri\, only here in the N.T. {Vexed} (\ochloumenous\). Present passive participle of \ochle“\, to excite a mob (\ochlos\) against one, to trouble, annoy. Old word, only here in the N.T., though \enochle“\ in strkjv@Luke:6:18|. {Were healed every one} (\etherapeuonto hapantes\). Imperfect passive, were healed one at a time, repetition.

rwp@Acts:6:9 @{The synagogue of the Libertines} (\ek tˆs sunag“gˆs tˆs legomenˆs Libertin“n\). The Libertines (Latin _libertinus_, a freedman or the son of a freedman) were Jews, once slaves of Rome (perhaps descendants of the Jews taken to Rome as captives by Pompey), now set free and settled in Jerusalem and numerous enough to have a synagogue of their own. Schuerer calls a Talmudic myth the statement that there were 480 synagogues in Jerusalem. There were many, no doubt, but how many no one knows. These places of worship and study were in all the cities of the later times where there were Jews enough to maintain one. Apparently Luke here speaks of five such synagogues in Jerusalem (that of the Libertines, of the Cyrenians, of the Alexandrians, of Cilicia, and of Asia). There probably were enough Hellenists in Jerusalem to have five such synagogues. But the language of Luke is not clear on this point. He may make only two groups instead of five since he uses the article \t“n\ twice (once before \Libertin“n kai Kurˆnai“n kai Alexandre“n\, again before \apo Kilikias kai Asias\). He also changes from the genitive plural to \apo\ before Cilicia and Asia. But, leaving the number of the synagogues unsettled whether five or two, it is certain that in each one where Stephen appeared as a Hellenist preaching Jesus as the Messiah he met opposition. Certain of them "arose" (\anestˆsan\) "stood up" after they had stood all that they could from Stephen, "disputing with Stephen" (\sunzˆtountes t“i Stephan“i\). Present active participle of \sunzˆte“\, to question together as the two on the way to Emmaus did (Luke:24:15|). Such interruptions were common with Jews. They give a skilled speaker great opportunity for reply if he is quick in repartee. Evidently Stephen was fully equipped for the emergency. One of their synagogues had men from Cilicia in it, making it practically certain that young Saul of Tarsus, the brilliant student of Gamaliel, was present and tried his wits with Stephen. His ignominious defeat may be one explanation of his zest in the stoning of Stephen (Acts:8:1|).

rwp@Acts:6:12 @{They stirred up the people} (\sunekinˆsan ton laon\). They shook the people together like an earthquake. First aorist active indicative of \sunkine“\, to throw into commotion. Old verb, but here only in the N.T. The elders and the scribes (Pharisees) are reached, but no word about the Sadducees. This is the first record of the hostility of the masses against the disciples (Vincent). {Came upon him} (\epistantes\). Second aorist (ingressive) active participle of \ephistˆmi\. Rushed at him. {Seized} (\sunˆrpasan\). Effective aorist active of \sunarpaz“\ as if they caught him after pursuit.

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

rwp@Acts:7:8 @{The covenant of circumcision} (\diathˆkˆn peritomˆs\). A covenant marked by (genitive) circumcision (no article) of which circumcision is the sign (Romans:4:11|) as set forth in strkjv@Genesis:17:9-14|. In the ancient Greek \diathˆkˆ\ was usually will (Latin, _testamentum_) and \sunthˆkˆ\ was used for covenant (\sun\, together, rather than \dia\, between). But the LXX and the N.T. use \diathˆkˆ\ for covenant (will in strkjv@Hebrews:9:15f.|) as Lightfoot on strkjv@Galatians:3:16| says: "The LXX translation and New Testament writers probably preferred \diathˆkˆ\ as better expressing the {free grace} of God than \sunthˆkˆ\." {And so} (\kai hout“s\). After the covenant was made and as a sign and seal of it.

rwp@Acts:9:22 @{Increased the more} (\mƒllon enedunamouto\). Imperfect passive indicative of \endunamo“\, to receive power (late verb), progressive increase in strength as opposition grew. Saul's recantation stirred controversy and Saul grew in power. See also Paul in strkjv@Phillipians:4:13; strkjv@1Timothy:1:12; strkjv@2Timothy:2:1; strkjv@4:17; strkjv@Romans:4:20|. Christ, the dynamo of spiritual energy, was now pouring power (Acts:1:8|) into Paul who is already filled with the Holy Spirit (Acts:9:17|). {Confounded} (\sunechunnen\). Imperfect active indicative of \sunchunn“\ (late form of \sunche“\, to pour together, commingle, make confusion. The more Saul preached, the more the Jews were confused. {Proving} (\sunbibaz“n\). Present active participle of \sunbibaz“\, old verb to make go together, to coalesce, to knit together. It is the very word that Luke will use in strkjv@16:10| of the conclusion reached at Troas concerning the vision of Paul. Here Saul took the various items in the life of Jesus of Nazareth and found in them the proof that he was in reality "the Messiah" (\ho Christos\). This method of argument Paul continued to use with the Jews (Acts:17:3|). It was irresistible argument and spread consternation among the Jews. It was the most powerful piece of artillery in the Jewish camp that was suddenly turned round upon them. It is probable that at this juncture Saul went into Arabia for several years (Galatians:1:12-24|). Luke makes no mention of this important event, but he leaves ample room for it at this point.

rwp@Acts:9:23 @{When many days were fulfilled} (\H“s eplˆrounto hˆmerai hikanai\). Imperfect passive indicative of \plˆro“\, old and common verb, were in process of being fulfilled. How "many" (considerable, \hikanai\, common word for a long period) Luke does not say nor does he say that Saul spent all of this period in Damascus, as we know from strkjv@Galatians:1:16-18| was not the case. Paul there states definitely that he went away from Damascus to Arabia and returned there before going back to Jerusalem and that the whole period was about "three years" which need not mean three full years, but at least portions of three. Most of the three years was probably spent in Arabia because of the two explosions in Damascus (before his departure and on his return) and because he was unknown in Jerusalem as a Christian on his arrival there. It cannot be argued from the frequent lacunae in the Acts that Luke tells all that was true or that he knew. He had his own methods and aims as every historian has. We are at perfect liberty to supplement the narrative in the Acts with items from Paul's Epistles. Songs:we must assume the return of Saul from Arabia at this juncture, between verses 22,23|, when Saul resumed his preaching in the Jewish synagogues with renewed energy and grasp after the period of mature reflection and readjustment in Arabia. {Took counsel together} (\sunebouleusanto\). First aorist (effective) middle indicative of \sunbouleu“\, old and common verb for counselling (\bouleu“\) together (\sun\). Things had reached a climax. It was worse than before he left for Arabia. Paul was now seeing the fulfilment of the prophecy of Jesus about him (9:16|). {To kill him} (\anelein auton\). Second aorist (effective) active infinitive of \anaire“\, to take up, to make away with, to kill (Luke:23:32; strkjv@Acts:12:1|, etc.). The infinitive expresses purpose here as is done in verse 24| by \hop“s\ and the aorist active subjunctive of the same verb (\anel“sin\). Saul now knew what Stephen had suffered at his hands as his own life was in peril in the Jewish quarter of Damascus. It was a picture of his old self. He may even have been scourged here (2Corinthians:11:24|).

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

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

rwp@Acts:13:36 @{His own generation} (\idiƒi geneƒi\). Either locative case, "in his own generation" or dative object of \hupˆretˆsas\ (served). {The counsel of God} (\tˆi tou theou boulˆi\). Songs:here, either the dative, the object of \hupˆretˆsas\ if \geneƒi\ is locative, or the instrumental case "by the counsel of God" which again may be construed either with \hupˆretˆsas\ (having served) or after \ekoimˆthˆ\ (fell on sleep). Either of the three ways is grammatical and makes good sense. \Koimaomai\ for death we have already had (Acts:7:60|). Songs:Jesus (John:11:11|) and Paul (1Corinthians:15:6,51|). {Was laid} (\prosetethˆ\). Was added unto (first aorist passive indicative of \prostithˆmi\). See the verb in strkjv@2:47; strkjv@5:14|. This figure for death probably arose from the custom of burying families together (Genesis:15:15; strkjv@Judges:2:10|). {Saw corruption} (\eiden diaphthoran\). As Jesus did not (Acts:2:31|) as he shows in verse 37|.

rwp@Acts:13:44 @{The next Sabbath} (\t“i erchomen“i sabbat“i\). Locative case, on the coming (\erchomen“i\, present middle participle of \erchomai\) Sabbath. Songs:the best MSS., though some have \echomen“i\ (present middle participle of \ech“\ in sense of near, bordering, following as in strkjv@Luke:13:33; strkjv@Acts:29:15|). {Almost} (\schedon\). Old word, but in N.T. only here, strkjv@Acts:19:26; strkjv@Hebrews:9:22|. {Was gathered together} (\sunˆchthˆ\). First aorist (effective) passive indicative of \sunag“\, old and common verb. The "whole city" could hardly all gather in the synagogue. Perhaps Paul spoke in the synagogue and Barnabas to the overflow outside (see verse 46|). It was an eager and earnest gathering "to hear (\akousai\, first aorist active infinitive of purpose) the word of God" and a great opportunity for Paul and Barnabas. The Codex Bezae has it "to hear Paul." It was the new preacher (Paul) that drew the big crowd. It was a crowd such as will later hang on the words of John Wesley and George Whitfield when they preach Jesus Christ.

rwp@Acts:14:1 @{They entered together} (\kata to auto eiselthein\). Like \epi to auto\ in strkjv@3:1|. The infinitive \eiselthein\ is the subject of \egeneto\. {Songs:spake that} (\lalˆsai hout“s h“ste\). Infinitive again parallel to \eiselthein\. With the result that, actual result here stated with \h“ste\ and the aorist infinitive \pisteusai\ (Robertson, _Grammar_, pp. 999f.) rather than \h“ste\ and the indicative like strkjv@John:3:16|. It was a tremendous first meeting.

rwp@Acts:14:6 @{They became aware of it} (\sunidontes\). Second aorist (ingressive) active participle of \sunora“\ (\suneidon\), old word to see together, to become conscious of as already in strkjv@12:12|. In the N.T. only by Luke and Paul. {Fled} (\katephugon\). Second aorist (effective) active indicative of \katapheug“\, old verb, but in the N.T. only here and strkjv@Hebrews:6:18|. Paul and Barnabas had no idea of remaining to be stoned (lynched) by this mob. It is a wise preacher who always knows when to stand his ground and when to leave for the glory of God. Paul and Barnabas were following the directions of the Lord Jesus given to the twelve on their special tour of Galilee (Matthew:10:23|). Lystra and Derbe, cities of Lycaonia (still part of the Province of Galatia, though in another _Regio_), not far from the base of the Black Mountain. Professor Sterrett has apparently identified Lystra by an inscription about six hours (18 miles) south-southwest from Iconium near the village Khatyn Serai and Derbe probably near the village Losta or Zosta though its location is really not known. Lystra had been made a colony in B.C. 6 and Derbe was the frontier city of the Roman empire in the southeast. These are the only cities mentioned, but they were of importance and show that Paul kept to his plan of going to centres of influence. The new imperial road from Antioch and Iconium reached these cities. {The region round about} (\tˆn perich“ron\) was "a high table land, ill-watered, bleak, but suited for sheep pasture" (Page).

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

rwp@Acts:14:27 @{Gathered the church together} (\sunagagontes tˆn ekklˆsian\). Second aorist active participle of \sunag“\. It "was the first missionary meeting in history" (Furneaux). It was not hard to get the church together when the news spread that Paul and Barnabas had returned. "The suitability of the Gospel to become the religion of the world had not before been put to the test" (Furneaux). Doubtless many "wise-acres" had predicted failure as they did for William Carey and for Adoniram Judson and Luther Rice. {Rehearsed} (\anˆggellon\). Imperfect active. It was a long story for they had many things to tell of God's dealings "with them" (\met' aut“n\) for God had been "with them" all the while as Jesus had said he would be (Matthew:28:20|, \meth' h–m“n\). Paul could recount some of the details given later in strkjv@2Corinthians:11|. {And how} (\kai hoti\). Or "and that" in particular, as the upshot of it all. {He had opened a door of faith unto the Gentiles} (\ˆnoixen tois ethnesin thuran piste“s\). Three times in Paul's Epistles (1Corinthians:16:9; strkjv@2Corinthians:2:12; strkjv@Colossians:4:3|) he employed the metaphor of "door," perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul's heart (Galatians:4:14f.|). The Gentiles now, it was plain, could enter the kingdom of God (verse 22|) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology.

rwp@Acts:15:5 @{But there rose up} (\exanestˆsan de\). Second aorist active indicative (intransitive). Note both \ex\ and \an\. These men rose up out of the crowd at a critical moment. They were believers in Christ (\pepisteukotes\, having believed), but were still members of "the sect of the Pharisees" (\tˆs hairese“s t“n Pharisai“n\). Evidently they still held to the Pharisaic narrowness shown in the attack on Peter (11:2f.|). Note the dogmatism of their "must" (\dei\) after the opposition of Paul and Barnabas to their "except" (\ean me\) at Antioch (15:1|). They are unconvinced and expected to carry the elders with them. Codex Bezae says that they had appealed to the elders (15:2,5|). At any rate they have made the issue in open meeting at the height of the jubilation. It is plain from verse 6| that this meeting was adjourned, for another gathering came together then. It is here that the private conference of which Paul speaks in strkjv@Galatians:2:1-10| took place. It was Paul's chance to see the leaders in Jerusalem (Peter, James, and John) and he won them over to his view of Gentile liberty from the Mosaic law so that the next public conference (Acts:15:6-29|) ratified heartily the views of Paul, Barnabas, Peter, James, and John. It was a diplomatic triumph of the first order and saved Christianity from the bondage of Jewish ceremonial sacramentalism. Songs:far as we know this is the only time that Paul and John met face to face, the great spirits in Christian history after Jesus our Lord. It is a bit curious to see men saying today that Paul surrendered about Titus and had him circumcised for the sake of peace, the very opposite of what he says in Galatians, "to whom I yielded, no not for an hour." Titus as a Greek was a red flag to the Judaizers and to the compromisers, but Paul stood his ground.

rwp@Acts:15:6 @{Were gathered together} (\sunˆchthˆsan\). First aorist (effective) passive indicative. The church is not named here as in verse 4|, but we know from verses 12-22| that the whole church came together this time also along with the apostles and elders. {Of this matter} (\peri tou logou toutou\). Same idiom in strkjv@8:21; strkjv@19:38|. They realized the importance of the issue.

rwp@Acts:15:10 @{Why tempt ye God?} (\ti peirazete ton theon;\). By implying that God had made a mistake this time, though right about Cornelius. It is a home-thrust. They were refusing to follow the guidance of God like the Israelites at Massah and Meribah (Exodus:17:7; strkjv@Deuteronomy:6:16; strkjv@1Corinthians:10:9|). {That ye should put} (\epitheinai\). Second aorist active infinitive of \epitithˆmi\, epexegetic, explaining the tempting. {A yoke upon the neck} (\zugon epi ton trachˆlon\). Familiar image of oxen with yokes upon the necks. Paul's very image for the yoke of bondage of the Mosaic law in strkjv@Galatians:5:1|. It had probably been used in the private interview. Cf. the words of Jesus about the Pharisees (Matthew:23:4|) and how easy and light his own yoke is (Matthew:11:30|). {Were able to bear} (\ischusamen bastasai\). Neither our fathers nor we had strength (\ischu“\) to carry this yoke which the Judaizers wish to put on the necks of the Gentiles. Peter speaks as the spiritual emancipator. He had been slow to see the meaning of God's dealings with him at Joppa and Caesarea, but he has seen clearly by now. He takes his stand boldly with Paul and Barnabas for Gentile freedom.

rwp@Acts:15:14 @{Hearken unto me} (\akousate mou\). Usual appeal for attention. James was termed James the Just and was considered a representative of the Hebraic as opposed to the Hellenistic wing of the Jewish Christians (Acts:6:1|). The Judaizers had doubtless counted on him as a champion of their view and did later wrongfully make use of his name against Peter at Antioch (Galatians:2:12|). There was instant attention when James began to speak. {Symeon} (\Sume“n\). The Aramaic form of Simon as in strkjv@2Peter:2:1|. This little touch would show his affinities with the Jewish Christians (not the Judaizers). This Aramaic form is used also in strkjv@Luke:2:25,34| of the old prophet in the temple. Possibly both forms (Symeon, Aramaic, and Simon, Greek) were current in Jerusalem. {How} (\kath“s\). Strictly, "according as," here like \hos\ in indirect discourse somewhat like the epexegetic or explanatory use in strkjv@3John:1:3|. {First} (\pr“ton\). Told by Peter in verse 7|. James notes, as Peter did, that this experience of Barnabas and Paul is not the beginning of work among the Gentiles. {Did visit} (\epeskepsato\). First aorist middle indicative of \episkeptomai\, old verb to look upon, to look after, provide for. This same verb occurs in strkjv@James:1:27| and is one of various points of similarity between this speech of James in Acts and the Epistle of James as shown by Mayor in his _Commentary on James_. Somehow Luke may have obtained notes of these various addresses. {To take from the Gentiles a people for his name} (\labein ex ethn“n laon t“i onomati autou\). Bengel calls this _egregium paradoxon_, a chosen people (\laon\) out of the Gentiles (\ethn“n\). This is what is really involved in what took place at Caesarea at the hands of Peter and the campaign of Barnabas and Paul from Antioch. But such a claim of God's purpose called for proof from Scripture to convince Jews and this is precisely what James undertakes to give. This new Israel from among the Gentiles is one of Paul's great doctrines as set forth in strkjv@Galatians:3; strkjv@Romans:9-11|. Note the use of God's "name" here for "the Israel of God" (Galatians:6:16|).

rwp@Acts:15:15 @{To this agree} (\tout“i sumph“nousin\). Associative instrumental case (\tout“i\) after \sumph“nousin\ (voice together with, symphony with, harmonize with), from \sumph“ne“\, old verb seen already in strkjv@Matthew:18:19; strkjv@Luke:5:36; strkjv@Acts:5:9| which see. James cites only strkjv@Amos:9:11,12| from the LXX as an example of "the words of the prophets" (\hoi logoi t“n prophˆt“n\) to which he refers on this point. The somewhat free quotation runs here through verses 16-18| of strkjv@Acts:15| and is exceedingly pertinent. The Jewish rabbis often failed to understand the prophets as Jesus showed. The passage in Amos refers primarily to the restoration of the Davidic empire, but also the Messiah's Kingdom (the throne of David his father," strkjv@Luke:1:32|).

rwp@Acts:15:37 @{Was minded to take with them} (\ebouleto sunparalabein\). Imperfect middle (\ebouleto\), not aorist middle \ebouleusato\ of the Textus Receptus. Barnabas willed, wished and stuck to it (imperfect tense). \Sunparalabein\ is second aorist active infinitive of the double compound \sunparalamban“\, old verb to take along together with, used already about John Mark in strkjv@12:25| and by Paul in strkjv@Galatians:2:1| about Titus. Nowhere else in the N.T. Barnabas used the ingressive aorist in his suggestion.

rwp@Acts:15:41 @{Went through} (\diˆrcheto\). Imperfect middle. Songs:Paul went forth on his second mission tour with heart-aches and high hopes mingled together. {Syria and Cilicia} (\tˆn Surian kai tˆn Kilikian\). He took the opposite course from the first tour, leaving Cyprus to Barnabas and Mark. Probably Paul had established these churches while in Tarsus after leaving Jerusalem (Acts:9:30; strkjv@Galatians:1:21|). Paul would go "by the Gulf of Issus through the Syrian Gates, a narrow road between steep rocks and the sea, and then inland, probably past Tarsus and over Mt. Taurus by the Cilician gates" (Page). This second tour will occupy Luke's story in Acts through strkjv@18:22|.

rwp@Acts:16:1 @{And he came also to Derbe and Lystra} (\katˆntˆsen de kai eis Derbˆn kai eis Lustran\). First aorist active of \katanta“\, late verb to come down to, to arrive at. He struck Derbe first of the places in the first tour which was the last city reached then. {Timothy} (\Timotheos\). Apparently a native of Lystra ("there," \ekei\), his Hebrew mother named Eunice and grandmother Lois (2Timothy:1:5|) and his Greek father's name not known. He may have been a proselyte, but not necessarily so as Timothy was taught the Scriptures by his mother and grandmother (2Timothy:3:15|), and, if a proselyte, he would have had Timothy circumcised. It is idle to ask if Paul came on purpose to get Timothy to take Mark's place. Probably Timothy was about eighteen years of age, a convert of Paul's former visit a few years before (1Timothy:1:2|) and still young twelve years later (1Timothy:4:12|). Paul loved him devotedly (1Timothy:1:3; strkjv@5:23; strkjv@2Timothy:3:15; strkjv@Phillipians:2:19f.|). It is a glorious discovery to find a real young preacher for Christ's work.

rwp@Acts:16:10 @{We sought} (\ezˆtˆsamen\). This sudden use of the plural, dropped in strkjv@17:1| when Paul leaves Philippi, and resumed in strkjv@20:5| when Paul rejoins Luke in Philippi, argues conclusively that Luke, the author, is in the party ("we" portions of Acts) and shows in a writer of such literary skill as Luke that he is not copying a document in a blundering sort of way. Paul told his vision to the party and they were all ready to respond to the call. {Concluding} (\sunbibazontes\). A very striking word, present active participle of \sunbibaz“\, old verb to make go together, to coalesce or knit together, to make this and that agree and so to conclude. Already in strkjv@9:22| of Paul's preaching. This word here gives a good illustration of the proper use of the reason in connection with revelation, to decide whether it is a revelation from God, to find out what it means for us, and to see that we obey the revelation when understood. God had called them to preach to the Macedonians. They had to go.

rwp@Acts:16:13 @{By a river side} (\para potamon\). The little river Gangites (or Gargites) was one mile west of the town. Philippi as a military outpost had few Jews. There was evidently no synagogue inside the city, but "without the gates" (\ex“ tˆs pulˆs\) they had noticed an enclosure "where we supposed" (\hou enomizomen\, correct text, imperfect active), probably as they came into the city, "was a place of prayer" (\proscuchˆn einai\). Infinitive with accusative of general reference in indirect discourse. \Proseuchˆ\ is common in the LXX and the N.T. for the act of prayer as in strkjv@Acts:2:42| then for a place of prayer either a synagogue (III Macc. strkjv@7:20) or more often an open air enclosure near the sea or a river where there was water for ceremonial ablutions. The word occurs also in heathen writers for a place of prayer (Schurer, _Jewish People_, Div. II, Vol. II, p. 69, Engl. Tr.). Deissmann (_Bible Studies_, p. 222) quotes an Egyptian inscription of the third century B.C. with this sense of the word and one from Panticapaeum on the Black Sea of the first century A.D. (_Light from the Ancient East_, p. 102). Juvenal (III. 296) has a sneering reference to the Jewish \proseucha\. Josephus (_Ant_. XIV. 10, 23) quotes a decree of Halicarnassus which allowed the Jews "to make their prayers (\proseuchas\) on the seashore according to the custom of their fathers." There was a synagogue in Thessalonica, but apparently none in Amphipolis and Apollonia (Acts:17:1|). The rule of the rabbis required ten men to constitute a synagogue, but here were gathered only a group of women at the hour of prayer. In pioneer days in this country it was a common thing to preach under bush arbours in the open air. John Wesley and George Whitfield were great open air preachers. Paul did not have an inspiring beginning for his work in Europe, but he took hold where he could. The conjecture was correct. It was a place of prayer, but only a bunch of women had come together (\tais sunelthousais gunaixin\), excuse enough for not preaching to some preachers, but not to Paul and his party. The "man of Macedonia" turned out to be a group of women (Furneaux). Macedonian inscriptions show greater freedom for women in Macedonia than elsewhere at this time and confirm Luke's story of the activities of women in Philippi, Thessalonica, Berea. {We sat down and spake} (\kathisantes elaloumen\). Having taken our seats (aorist active participle of \kathiz“\) we began to speak or preach (inchoative imperfect of \lale“\, often used for preaching). Sitting was the Jewish attitude for public speaking. It was not mere conversation, but more likely conversational preaching of an historical and expository character. Luke's use of the first person plural implies that each of the four (Paul, Silas, Timothy, Luke) preached in turn, with Paul as chief speaker.

rwp@Acts:16:22 @{Rose up together} (\sunepestˆ\). Second aorist (ingressive) active of the double compound \sunephistˆmi\, intransitive, old verb, but only here in the N.T. (cf. \katepestˆsan\ in strkjv@18:12|). There was no actual attack of the mob as Paul and Silas were in the hands of the officers, but a sudden and violent uprising of the people, the appeal to race and national prejudice having raised a ferment. {Rent their garments off them} (\perirˆxantes aut“n ta himatia\). First aorist active participle of \perirˆgnumi\, old verb, to break off all around, to strip or rend all round. Here only in the N.T. The duumvirs probably gave orders for Paul and Silas to be stripped of their outer garments (\himatia\), though not actually doing it with their own hands, least of all not stripping off their own garments in horror as Ramsay thinks. That would call for the middle voice. In II Macc. strkjv@4:38 the active voice is used as here of stripping off the garments of others. Paul in strkjv@1Thessalonians:2:2| refers to the shameful treatment received in Philippi, "insulted" (\hubristhentas\). As a Roman citizen this was unlawful, but the duumvirs looked on Paul and Silas as vagabond and seditious Jews and "acted with the highhandedness characteristic of the fussy provincial authorities" (Knowling). {Commanded} (\ekeleuon\). Imperfect active, repeatedly ordered. The usual formula of command was: "Go, lictors; strip off their garments; let them be scourged." {To beat them with rods} (\rhabdizein\). Present active infinitive of \rhabdiz“\, old verb, but in the N.T.=_virgis caedere_ only here and strkjv@2Corinthians:11:25| where Paul alludes to this incident and two others not given by Luke (\tris erhabdisthˆn\). He came near getting another in Jerusalem (Acts:22:25|). Why did not Paul say here that he was a Roman citizen as he does later (verse 37|) and in Jerusalem (22:26f.|)? It might have done no good in this hubbub and no opportunity was allowed for defence of any kind.

rwp@Acts:16:25 @{About midnight} (\kata de mesonuktion\). Middle of the night, old adjective seen already in strkjv@Mark:13:35; strkjv@Luke:11:5| which see. {Were praying and singing} (\proseuchomenoi humnoun\). Present middle participle and imperfect active indicative: Praying they were singing (simultaneously, blending together petition and praise). \Humne“\ is an old verb from \humnos\ (cf. strkjv@Isaiah:12:4; strkjv@Daniel:3:23|). Paul and Silas probably used portions of the Psalms (cf. strkjv@Luke:1:39f.,67f.; strkjv@2:28f.|) with occasional original outbursts of praise. {Were listening to them} (\epˆkro“nto aut“n\). Imperfect middle of \epakroaomai\. Rare verb to listen with pleasure as to a recitation or music (Page). It was a new experience for the prisoners and wondrously attractive entertainment to them.

rwp@Acts:16:27 @{Being roused out of sleep} (\exupnos genomenos\). Becoming \exupnos\ (rare word, only here in N.T., in LXX and Josephus). An earthquake like that would wake up any one. {Open} (\ane“igmenos\). Perfect passive participle with double reduplication in predicate position, standing open. {Drew his sword} (\spasamenos tˆn machairan\). First aorist middle participle of \spa“\, to draw, as in strkjv@Mark:14:47|, drawing his own sword himself. Our word spasm from this old word. {Was about} (\ˆmellen\). Imperfect active of \mell“\ with both syllabic and temporal augment and followed here by present infinitive. He was on the point of committing suicide as Brutus had done near here. Stoicism had made suicide popular as the escape from trouble like the Japanese _harikari_. {Had escaped} (\ekpepheugenai\). Second perfect active infinitive of \ekpheug“\, old verb with perfective force of \ek\, to flee out, to get clean away. This infinitive and accusative of general reference is due to indirect discourse after \nomiz“n\. Probably the prisoners were so panic stricken by the earthquake that they did not rally to the possibility of escape before the jailor awoke. He was responsible for the prisoners with his life (12:19; strkjv@27:42|).

rwp@Acts:16:35 @{The serjeants} (\tous rhabdouchous\). Fasces-bearers, regular Greek word (\rhabdos, ech“\) for Latin _lictores_ though Cicero says that they should carry _baculi_, not _fasces_. Was this message because of the earthquake, the influence of Lydia, or a belated sense of justice on the part of the magistrates (praetors)? Perhaps a bit of all three may be true. The Codex Bezae expressly says that the magistrates "assembled together in the market place and recollecting the earthquake that had happened they were afraid."

rwp@Acts:16:37 @{Unto them} (\pros autous\). The lictors by the jailor. The reply of Paul is a marvel of brevity and energy, almost every word has a separate indictment showing the utter illegality of the whole proceeding. {They have beaten us} (\deirantes hˆmas\). First aorist active participle of \der“\, old verb to flay, to skin, to smite. The _Lex Valeria_ B.C. 509 and the _Lex Poscia_ B.C. 248 made it a crime to inflict blows on a Roman citizen. Cicero says, "To fetter a Roman citizen was a crime, to scourge him a scandal, to slay him--parricide." Claudius had "deprived the city of Rhodes of its freedom for having crucified some citizen of Rome" (Rackham). {Publicly} (\dˆmosiƒi\). This added insult to injury. Common adverb (\hod“i\) supplied with adjective, associative instrumental case, opposed to \idiƒi\ or \kat' oikous\, strkjv@Acts:20:20|) {Uncondemned} (\akatakritous\). This same verbal adjective from \kata-krin“\ with \a\ privative is used by Paul in strkjv@22:25| and nowhere else in the N.T. Rare in late Greek like \akatagn“stos\, but in late _Koin‚_ (papyri, inscriptions). The meaning is clearly "without being tried." Paul and Silas were not given a chance to make a defence. They were sentenced unheard (25:16|). Even slaves in Roman law had a right to be heard. {Men that are Romans} (\anthr“pous Romaious huparchontas\). The praetors did not know, of course, that Paul and Silas were Roman citizens any more than Lysias knew it in strkjv@Acts:22:27|. Paul's claim is not challenged in either instance. It was a capital offence to make a false claim to Roman citizenship. {Have cast us into prison} (\ebalan eis phulakˆn\). Second aorist active indicative of \ball“\, old verb, with first aorist ending as often in the _Koin‚_ (\-an\, not \-on\). This was the climax, treating them as criminals. {And now privily} (\kai nun lathrƒi\). Paul balances their recent conduct with the former. {Nay verily, but} (\ou gar, alla\). No indeed! It is the use of \gar\ so common in answers (\ge+ara\) as in strkjv@Matthew:27:23|. \Alla\ gives the sharp alternative. {Themselves} (\autoi\). As a public acknowledgment that they had wronged and mistreated Paul and Silas. Let them come themselves and lead us out (\exagaget“san\, third person plural second aorist active imperative of \exag“\). It was a bitter pill to the proud praetors.

rwp@Acts:17:2 @{As his custom was} (\kata to ei“thos t“i Paul“i\). The same construction in strkjv@Luke:4:16| about Jesus in Nazareth (\kata to ei“thos aut“i\) with the second perfect active participle neuter singular from \eth“\. Paul's habit was to go to the Jewish synagogue to use the Jews and the God-fearers as a springboard for his work among the Gentiles. {For three Sabbaths} (\epi sabbata tria\). Probably the reference is to the first three Sabbaths when Paul had a free hand in the synagogue as at first in Antioch in Pisidia. Luke does not say that Paul was in Thessalonica only three weeks. He may have spoken there also during the week, though the Sabbath was the great day. Paul makes it plain, as Furneaux shows, that he was in Thessalonica a much longer period than three weeks. The rest of the time he spoke, of course, outside of the synagogue. Paul implies an extended stay by his language in strkjv@1Thessalonians:1:8|. The church consisted mainly of Gentile converts (2Thessalonians:3:4,7,8|) and seems to have been well organized (1Thessalonians:5:12|). He received help while there several times from Philippi (Phillipians:4:16|) and even so worked night and day to support himself (1Thessalonians:2:9|). His preaching was misunderstood there in spite of careful instruction concerning the second coming of Christ (1Thessalonians:4:13-5:5; strkjv@2Thessalonians:2:1-12|). {Reasoned} (\dielexato\). First aorist middle indicative of \dialegomai\, old verb in the active to select, distinguish, then to revolve in the mind, to converse (interchange of ideas), then to teach in the Socratic ("dialectic") method of question and answer (cf. \dielegeto\ in verse 17|), then simply to discourse, but always with the idea of intellectual stimulus. With these Jews and God-fearers Paul appealed to the Scriptures as text and basis (\apo\) of his ideas.

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:17:7 @{Whom Jason hath received} (\hous hupodedektai Ias“n\). Present perfect middle indicative of \hupodechomai\, to entertain, old verb, but in N.T. only in strkjv@Luke:10:38; strkjv@19:6; strkjv@Acts:17:7; strkjv@James:2:25|. This is Jason's crime and he is the prisoner before the politarchs. {These all} (\houtoi pantes\). Jason, the "brethren" of verse 6|, Paul and Silas, and all Christians everywhere. {Contrary} (\apenanti\). Late compound preposition (\apo, en, anti\) found in Polybius, LXX, here only in the N.T. {The decrees of Caesar} (\t“n dogmat“n Kaisaros\). This was a charge of treason and was a sure way to get a conviction. Probably the Julian _Leges Majestatis_ are in mind rather than the definite decree of Claudius about the Jews (Acts:18:2|). {Saying that there is another king, one Jesus} (\Basilea heteron legontes einai Iˆsoun\). Note the very order of the words in the Greek indirect discourse with the accusative and infinitive after \legontes\. \Basilea heteron\ comes first, a different king, another emperor than Caesar. This was the very charge that the smart student of the Pharisees and Herodians had tried to catch Jesus on (Mark:12:14|). The Sanhedrin made it anyhow against Jesus to Pilate (Luke:23:2|) and Pilate had to notice it. "Although the emperors never ventured to assume the title _rex_ at Rome, in the Eastern provinces they were regularly termed _basileus_" (Page). The Jews here, as before Pilate (John:19:15|), renounce their dearest hope of a Messianic king. It is plain that Paul had preached about Jesus as the Messiah, King of the Kingdom of God over against the Roman Empire, a spiritual kingdom, to be sure, but the Jews here turn his language to his hurt as they did with Jesus. As a matter of fact Paul's preaching about the kingdom and the second coming of Christ was gravely misunderstood by the Christians at Thessalonica after his departure (1Thessalonians:4:13-5:4; strkjv@2Thessalonians:2|). The Jews were quick to seize upon his language about Jesus Christ to his own injury. Clearly here in Thessalonica Paul had faced the power of the Roman Empire in a new way and pictured over against it the grandeur of the reign of Christ.

rwp@Acts:21:11 @{Coming} (\elth“n\, second aorist active participle of \erchomai\), taking (\aras\, first aorist active participle of \air“\, to take up), {binding} (\dˆsas\, first aorist active participle of \de“\, to bind). Vivid use of three successive participles describing the dramatic action of Agabus. {Paul's girdle} (\tˆn z“nˆn tou Paulou\). Old word from \z“nnumi\, to gird. See on ¯12:8|. {His own feet and hands} (\heautou tous podas kai tas cheiras\). Basis for the interpretation. Old Testament prophets often employed symbolic deeds (1Kings:22:11; strkjv@James:2:2; strkjv@Jeremiah:13:1-7; strkjv@Ezekiel:4:1-6|). Jesus interpreted the symbolism of Peter's girding himself (John:21:18|). {So} (\hout“s\). As Agabus had bound himself. Agabus was just from Jerusalem and probably knew the feeling there against Paul. At any rate the Holy Spirit revealed it to him as he claims. {Shall deliver} (\parad“sousin\). Like the words of Jesus about himself (Matthew:20:19|). He was "delivered" into the hands of the Gentiles and it took five years to get out of those hands.

rwp@Acts:21:12 @{Both we and they of that place} (\hˆmeis te kai hoi entopioi\). Usual use of \te kai\ (both--and). \Entopioi\, old word, only here in N.T. {Not to go up} (\tou mˆ anabainein\). Probably ablative of the articular present active infinitive with redundant negative \me\ after \parekaloumen\ (imperfect active, conative). We tried to persuade him from going up. It can be explained as genitive, but not so likely: We tried to persuade him in respect to not going up. Vincent cites the case of Regulus who insisted on returning from Rome to Carthage to certain death and that of Luther on the way to the Diet of Worms. Spalatin begged Luther not to go on. Luther said: "Though devils be as many in Worms as tiles upon the roofs, yet thither will I go." This dramatic warning of Agabus came on top of that in Tyre (21:4|) and Paul's own confession in Miletus (20:23|). It is small wonder that Luke and the other messengers together with Philip and his daughters (prophetesses versus prophet?) joined in a chorus of dissuasion to Paul.

rwp@Acts:21:13 @{What are you doing weeping?} (\Ti poieite klaiontes?\) Strong protest as in strkjv@Mark:11:5|. {Breaking my heart} (\sunthruptontes mou tˆn kardian\). The verb \sunthrupt“\, to crush together, is late _Koin‚_ for \apothrupt“\, to break off, both vivid and expressive words. Songs:to enervate and unman one, weakening Paul's determination to go on with his duty. {I am ready} (\Eg“ hetoim“s ech“\). I hold (myself) in readiness (adverb, \hetoim“s\). Same idiom in strkjv@2Corinthians:12:14|. {Not only to be bound} (\ou monon dethˆnai\). First aorist passive infinitive of \de“\ and note \ou monon\ rather than \mˆ monon\, the usual negative of the infinitive because of the sharp contrast (Robertson, _Grammar_, p. 1095). Paul's readiness to die, if need be, at Jerusalem is like that of Jesus on the way to Jerusalem the last time. Even before that Luke (9:51|) said that "he set his face to go on to Jerusalem." Later the disciples will say to Jesus, "Master, the Jews were but now seeking to stone thee; and goest thou thither?" (John:11:8|). The stature of Paul rises here to heroic proportions "for the name of the Lord Jesus" (\huper tou onomatos tou kuriou Iˆsou\).

rwp@Acts:21:18 @{The day following} (\tˆi epiousˆi\). As in strkjv@20:15| which see. {Went in} (\eisˆiei\). Imperfect active of \eiseimi\, old classic verb used only four times in the N.T. (Acts:3:3; strkjv@21:18,26; strkjv@Hebrews:9:6|), a mark of the literary style rather than the colloquial _Koin‚_ use of \eiserchomai\. Together with us to James (\sun hˆmin pros Iak“bon\). Songs:then Luke is present. The next use of "we" is in strkjv@27:1| when they leave Caesarea for Rome, but it is not likely that Luke was away from Paul in Jerusalem and Caesarea. The reports of what was done and said in both places is so full and minute that it seems reasonable that Luke got first hand information here whatever his motive was for so full an account of these legal proceedings to be discussed later. There are many details that read like an eye witness's story (21:30,35,40; strkjv@22:2,3; strkjv@23:12|, etc.). It was probably the house of James (\pros\ and \para\ so used often). {And all the elders were present} (\pantes te paregenonto hoi presbuteroi\). Clearly James is the leading elder and the others are his guests in a formal reception to Paul. It is noticeable that the apostles are not mentioned, though both elders and apostles are named at the Conference in chapter 15. It would seem that the apostles are away on preaching tours. The whole church was not called together probably because of the known prejudice against Paul created by the Judaizers.

rwp@Acts:21:22 @{What is it therefore?} (\Ti oun estin?\). See this form of question by Paul (1Corinthians:14:15,26|). What is to be done about it? Clearly James and the elders do not believe these misrepresentations of Paul's teaching, but many do. {They will certainly hear} (\pant“s akousontai\). \Pant“s\ is old adverb, by all means, altogether, wholly, certainly as here and strkjv@28:4; strkjv@Luke:4:23; strkjv@1Corinthians:9:10|. This future middle of \akou“\ is the usual form instead of \akous“\. There was no way to conceal Paul's arrival nor was it wise to do so. B C and several cursives omit \dei plˆthos sunelthein\ (The multitude must needs come together).

rwp@Acts:21:24 @{These take} (\toutous paralab“n\). Second aorist active participle of \paralamban“\. Taking these alone. {Purify thyself with them} (\hagnisthˆti sun autois\). First aorist passive imperative of \hagniz“\, old verb to purify, to make pure (\hagnos\). See the active voice in strkjv@James:4:8; strkjv@1Peter:1:22; strkjv@1John:3:3|. It is possible to see the full passive force here, "Be purified." But a number of aorist passives in the _Koin‚_ supplant the aorist middle forms and preserve the force of the middle (Robertson, _Grammar_, p. 819). That is possible here. Hence, "Purify thyself" is allowable. The word occurs in strkjv@Numbers:6:1| for taking the Nazarite vow. The point is that Paul takes the vow with them. Note \hagnismou\ in verse 26|. {Be at charges for them} (\dapanˆson ep' autois\). First aorist active imperative of old verb \dapana“\, to incur expense, expend. Spend (money) upon (\ep'\) them. Ramsay (_St. Paul the Traveller_, etc., p. 310) argues that Paul had use of considerable money at this period, perhaps from his father's estate. The charges for five men would be considerable. "A poor man would not have been treated with the respect paid him at Caesarea, on the voyage, and at Rome" (Furneaux). {That they may shave their heads} (\hina xurˆsontai tˆn kephalˆn\). Note \tˆn kephalˆn\, the head (singular). Future middle indicative of \xura“\, late form for the old \xure“\, to shave, middle to shave oneself or (causative) to get oneself shaved. This use of \hina\ with the future indicative is like the classic \hop“s\ with the future indicative and is common in the N.T. as in the _Koin‚_ (Robertson, _Grammar_, p. 984). {And all shall know} (\kai gn“sontai\). This future middle indicative of \gin“sk“\ (cf. \akousontai\ in verse 22|) may be independent of \hina\ or dependent on it like \xurˆsontai\, though some MSS. (H L P) have \gn“sin\ (second aorist subjunctive, clearly dependent on \hina\). {Of which} (\h“n\). Genitive plural of the relative \ha\ (accusative) object of the perfect passive verb \katˆchˆntai\ (cf. verse 21| \katˆchˆthˆsan\) attracted into the case of the omitted antecedent \tout“n\. The instruction still in effect. {But that thou thyself walkest orderly} (\alla stoicheis kai autos\). \Stoicheis\ is an old verb to go in a row (from \stoichos\, row, rank, series), to walk in a line or by rule. In the N.T. only here and strkjv@Galatians:5:25; strkjv@Romans:4:12; strkjv@Phillipians:3:16|. The rule is the law and Paul was not a sidestepper. The idea of the verb is made plain by the participle \phulass“n ton nomon\ (keeping or observing the law).

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:21:29 @{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:22:16 @{By baptized} (\baptisai\). First aorist middle (causative), not passive, Get thyself baptized (Robertson, _Grammar_, p. 808). Cf. strkjv@1Corinthians:10:2|. Submit yourself to baptism. Songs:as to \apolousai\, Get washed off as in strkjv@1Corinthians:6:11|. It is possible, as in strkjv@2:38|, to take these words as teaching baptismal remission or salvation by means of baptism, but to do so is in my opinion a complete subversion of Paul's vivid and picturesque language. As in strkjv@Romans:6:4-6| where baptism is the picture of death, burial and resurrection, so here baptism pictures the change that had already taken place when Paul surrendered to Jesus on the way (verse 10|). Baptism here pictures the washing away of sins by the blood of Christ.

rwp@Acts:22:20 @{Was shed} (\exechunneto\). Imperfect passive of \ekchunn“\ (see on ¯Matthew:23:35|), was being shed. {Witness} (\marturos\). And "martyr" also as in strkjv@Revelation:2:13; strkjv@17:6|. Transition state for the word here. {I also was standing by} (\kai autos ˆmˆn ephest“s\). Periphrastic second past perfect in form, but imperfect (linear) in sense since \hest“s=histamenos\ (intransitive). {Consenting} (\suneudok“n\). The very word used by Luke in strkjv@Acts:8:1| about Paul. _Koin‚_ word for being pleased at the same time with (cf. strkjv@Luke:11:48|). Paul adds here the item of "guarding the clothes of those who were slaying (\anairount“n\ as in strkjv@Luke:23:32; strkjv@Acts:12:2|) him" (Stephen). Paul recalls the very words of protest used by him to Jesus. He did not like the idea of running away to save his own life right where he had helped slay Stephen. He is getting on dangerous ground.

rwp@Acts:22:24 @{That he be examined by scourging} (\mastixin anetazesthai auton\). The present passive infinitive of \anetaz“\ in indirect command after \eipas\ (bidding). This verb does not occur in the old Greek (which used \exetaz“\ as in strkjv@Matthew:2:8|), first in the LXX, in the N.T. only here and verse 29|, but Milligan and Moulton's _Vocabulary_ quotes an Oxyrhynchus papyrus of A.D. 127 which has a prefect using the word directing government clerks to "examine" (\anetazein\) documents and glue them together into volumes (\tomoi\). The word was evidently in use for such purposes. It was a kind of "third degree" applied to Paul by the use of scourges (\mastixin\), instrumental plural of \mastix\, old word for whip, as in strkjv@Hebrews:11:36|. But this way of beginning an inquiry by torture (inquisition) was contrary to Roman law (Page): _Non esse a tormentis incipiendum, Divus Augustus statuit_. {That he might know} (\hina epign“i\). Final clause with \hina\ and second aorist active subjunctive of \epign“sk“\ (full knowledge). Lysias was as much in the dark as ever, for Paul's speech had been in Aramaic and this second explosion was a mystery to him like the first. {They so shouted} (\houtos epeph“noun\). Imperfect active progressive imperfect had been so shouting.

rwp@Acts:22:30 @{To know the certainty} (\gn“nai to asphales\). Same idiom in strkjv@21:34| which see. {Wherefore he was accused} (\to ti kategoreitai\). Epexegetical after to \asphales\. Note article (accusative case) with the indirect question here as in strkjv@Luke:22:1,23,24| (which see), a neat idiom in the Greek. {Commanded} (\ekeleusen\). Songs:the Sanhedrin had to meet, but in the Tower of Antonia, for he brought Paul down (\katagag“n\, second aorist active participle of \katag“\). {Set him} (\estˆsen\). First aorist active (transitive) indicative of \histˆmi\, not the intransitive second aorist \estˆ\. Lysias is determined to find out the truth about Paul, more puzzled than ever by the important discovery that he has a Roman citizen on his hands in this strange prisoner.

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

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

rwp@Acts:23:10 @{When there arose a great dissension} (\pollˆs tˆs ginomenˆs stase“s\). Present middle participle (genitive absolute). Literally, "dissension becoming much." {Lest Paul should be torn in pieces by them} (\mˆ diaspasthˆi ho Paulos\). First aorist passive subjunctive of \diaspa“\, to draw in two, to tear in pieces, old verb, in the N.T. only here and strkjv@Mark:5:4| of tearing chains in two. The subjunctive with \mˆ\ is the common construction after a verb of fearing (Robertson, _Grammar_, p. 995). {The soldiers} (\to strateuma\). The army, the band of soldiers and so in verse 27|. {To go down} (\kataban\). Second aorist active participle of \katabain“\, having gone down. {Take him by force} (\harpasai\). To seize. The soldiers were to seize and save Paul from the midst of (\ek mesou\) the rabbis or preachers (in their rage to get at each other). Paul was more of a puzzle to Lysias now than ever.

rwp@Acts:23:12 @{Banded together} (\poiˆsantes sustrophˆn\). See on strkjv@19:40| (riot), but here conspiracy, secret combination, binding together like twisted cords. {Bound themselves under a curse} (\anethematisan heautous\). First aorist active indicative of \anathematiz“\, a late word, said by Cremer and Thayer to be wholly Biblical or ecclesiastical. But Deissmann (_Light from the Ancient East_, p. 95) quotes several examples of the verb in an Attic cursing tablet from Megara of the first or second century A.D. This proof shows that the word, as well as \anathema\ (substantive) from which the verb is derived, was employed by pagans as well as by Jews. Deissmann suggests that Greek Jews like the seven sons of Sceva may have been the first to coin it. It occurs in the LXX as well as strkjv@Mark:14:71| (which see and Luke strkjv@21:5|); strkjv@Acts:23:12,14,21|. They placed themselves under an anathema or curse, devoted themselves to God (cf. strkjv@Leviticus:27:28f.; strkjv@1Corinthians:16:22|). {Drink} (\pein=piein\). Second aorist active infinitive of \pin“\. For this shortened form see Robertson, _Grammar_, p. 343. {Till they had killed} (\he“s hou apoktein“sin\). First aorist active subjunctive of \apoktein“\, common verb. No reason to translate "had killed," simply "till they should kill," the aorist merely punctiliar action, the subjunctive retained instead of the optative for vividness as usual in the _Koin‚_ (Robertson, _Grammar_, pp. 974-6). Same construction in verse 14|. King Saul took an "anathema" that imperilled Jonathan (1Samuel:14:24|). Perhaps the forty felt that the rabbis could find some way to absolve the curse if they failed. See this verse repeated in verse 21|.

rwp@Acts:23:13 @{More than forty} (\pleious tesserakonta\). Without "than" (\ˆ\) as in verse 21; strkjv@24:11| and often in the ancient Greek. {Conspiracy} (\sun“mosian\). Old word from \sunomnumi\, to swear together. Only here in the N.T.

rwp@Acts:23:16 @{Their lying in wait} (\tˆn enedran\). Old word from \en\ (in) and \hedra\ (seat), ambush. In N.T. only here and strkjv@25:3|. Accusative object of \akousas\. {He came} (\paragenomenos\). Second aorist middle participle of \paraginomai\. It may mean, "having come upon them" and so discount their plot, a graphic touch. Vincent thinks that some Pharisee, since Paul was a Pharisee and so a member of the "guild," told his nephew of the plot. Perhaps, and perhaps not. {Told Paul} (\apˆggeilen t“i Paul“i\). This nephew is not known otherwise. He may be a student here from Tarsus as Paul once was. Anyhow he knows what to do when he catches on to the conspirators. He had enough address to get into the barracks where Paul was. He ran the risk of death if discovered.

rwp@Acts:23:17 @{Called unto him} (\proskalesamenos\). First aorist participle indirect middle, calling to himself. Paul laid his plans as energetically as if Jesus had not promised that he would see Rome (23:11|). {Bring} (\apage\). "Take away."

rwp@Acts:23:20 @{The Jews} (\hoi Ioudaioi\). As if the whole nation was in the conspiracy and so in verse 12|. The conspirators may have belonged to the Zealots, but clearly they represented the state of Jewish feeling toward Paul in Jerusalem. {Have agreed} (\sunethento\). Second aorist middle indicative of \suntithˆmi\, old verb to join together, to agree. Already this form in strkjv@Luke:22:5| which see. See also strkjv@John:9:22; strkjv@Acts:24:9|. {To bring down} (\hop“s katagagˆis\). Very words of the conspirators in verse 15| as if the young man overheard. Second aorist active subjunctive of \katag“\ with \hop“s\ in final clause, still used, but nothing like so common as \hina\ though again in verse 23| (Robertson, _Grammar_, p. 985). {As though thou wouldest inquire} (\h“s mell“n punthanesthai\). Just as in verse 15| except that here \mell“n\ refers to Lysias instead of to the conspirators as in verse 15|. The singular is used by the youth out of deference to the authority of Lysias and so modifies a bit the scheming of the conspirators, not "absurd" as Page holds.

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

rwp@Acts:24:9 @{Joined in the charge} (\sunepethento\). Second aorist middle indicative of \sunepitithˆmi\, old verb, double compound, to place upon (\epi\) together with (\sun\), to make a joint attack, here only in the N.T. {Affirming} (\phaskontes\). Alleging, with the accusative in indirect assertion as in strkjv@25:19; strkjv@Romans:1:22| (nominative with infinitive, Robertson, _Grammar_, p. 1038). {Were so} (\hout“s echein\), "held thus," common idiom.

rwp@Acts:25:17 @{When they were come together here} (\sunelthont“n enthade\). Genitive absolute of second aorist active participle of \sunerchomai\, but without \aut“n\ (they), merely understood. {Delay} (\anabolˆn\). Old word from \anaball“\, only here in N.T.

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:26:3 @{Especially because thou art expert} (\malista gn“stˆn onta se\). Or like the margin, "because thou art especially expert," according as \malista\ is construed. \Gn“stˆn\ is from \gin“sk“\ and means a knower, expert, connoisseur. Plutarch uses it and Deissmann (_Light_, etc., p. 367) restores it in a papyrus. Agrippa had the care of the temple, the appointment of the high priest, and the care of the sacred vestments. But the accusative \onta se\ gives trouble here coming so soon after \sou\ (genitive with \epi\). Some MSS. insert \epistamenos\ or \eid“s\ (knowing) but neither is genuine. Page takes it as "governed by the sense of thinking or considering." Knowling considers it an anacoluthon. Buttmann held it to be an accusative absolute after the old Greek idiom. \Tuchon\ is such an instance though used as an adverb (1Corinthians:16:6|). It is possible that one exists in strkjv@Ephesians:1:18|. See other examples discussed in Robertson's _Grammar_, pp. 490f. {Customs and questions} (\eth“n te kai zˆtˆmat“n\). Both _consuetudinum in practicis_ and _quaestionum in theoreticis_ (Bengel). Agrippa was qualified to give Paul an understanding and a sympathetic hearing. Paul understands perfectly the grand-stand play of the whole performance, but he refused to be silent and chose to use this opportunity, slim as it seemed, to get a fresh hearing for his own case and to present the claims of Christ to this influential man. His address is a masterpiece of noble apologetic. {Patiently} (\makrothum“s\). Adverb from \makrothumos\. Only here in the N.T., though \makrothumia\ occurs several times. Vulgate has _longanimiter_. Long spirit, endurance, opposite of impatience. Songs:Paul takes his time.

rwp@Acts:26:13 @{At midday} (\hˆmeras mesˆs\). Genitive of time and idiomatic use of \mesos\, in the middle of the day, more vivid than \mesˆmbrian\ (22:6|). {Above the brightness of the sun} (\huper tˆn lamprotˆta tou hˆliou\). Here alone not in strkjv@Acts:9; 22|, though implied in strkjv@9:3; strkjv@22:6|, "indicating the supernatural character of the light" (Knowling). Luke makes no effort to harmonize the exact phrases here with those in the other accounts and Paul here (verse 16|) blends together what Jesus said to him directly and the message of Jesus through Ananias (9:15|). The word \lamprotˆs\, old word, is here alone in the N.T. {Shining round about me} (\perilampsan me\). First aorist active participle of \perilamp“\, common _Koin‚_ verb, in N.T. only here and strkjv@Luke:2:9|.

rwp@Acts:26:18 @{To open} (\anoixai\). First aorist active infinitive of purpose. {That they may turn} (\tou epistrepsai\). Another infinitive of purpose first aorist active (genitive case and articular), epexegetic to \anoixai\. {That they may receive} (\tou labein\). Another genitive articular infinitive of purpose subordinate (epexegetic) to \tou epistrepsai\. {Sanctified by faith in me} (\hˆgiasmenois pistei tˆi eis eme\). Perfect passive participle of \hagiaz“\, instrumental case of \pistei\, article before \eis eme\ ("by faith, that in me"). These important words of Jesus to Paul give his justification to this cultured audience for his response to the command of Jesus. This was the turning point in Paul's career and it was a step forward and upward.

rwp@Acts:26:22 @{Having therefore obtained} (\oun tuch“n\). Second aorist active participle of old verb \tugchan“\. {The help that is from God} (\epikourias tˆs apo tou theou\). Old word from \epikoure“\, to aid, and that from \epikouros\, ally, assister. Only here in N.T. God is Paul's ally. All of the plots of the Jews against Paul had failed so far. {I stand} (\hestˆka\). Second perfect of \histˆmi\, to place, intransitive to stand. Picturesque word (Page) of Paul's stability and fidelity (cf. strkjv@Phillipians:4:1; strkjv@Ephesians:6:13|). {Both to small and great} (\mikr“i te kai megal“i\). Dative singular (rather than instrumental, taking \marturoumenos\ middle, not passive) and use of \te kai\ links the two adjectives together in an inclusive way. These two adjectives in the singular (representative singular rather than plural) can apply to age (young and old) or to rank (Revelation:11:18|) as is specially suitable here with Festus and Agrippa present. In strkjv@Acts:8:10| (Hebrews:8:11|) the phrase explains \pantes\ (all). {Saying nothing but what} (\ouden ektos leg“n h“n\). "Saying nothing outside of those things which." The ablative relative \h“n\ is attracted into the case of the unexpressed antecedent \tout“n\ and so ablative after \ektos\ (adverbial preposition common in LXX, the papyri. In N.T. here and strkjv@1Corinthians:6:18; strkjv@15:27; strkjv@2Corinthians:12:2f.|). Cf. strkjv@Luke:16:29| about Moses and the prophets.

rwp@Acts:27:1 @{That we should sail} (\tou apoplein hˆmas\). This genitive articular infinitive with \ekrithˆ\ like the LXX construction translating the Hebrew infinitive construct is awkward in Greek. Several similar examples in strkjv@Luke:17:1; strkjv@Acts:10:25; strkjv@20:3| (Robertson, _Grammar_, p. 1068). Luke alone uses this old verb in N.T. He uses nine compounds of \ple“\, to sail. Note the reappearance of "we" in the narrative. It is possible, of course, that Luke was not with Paul during the series of trials at Caesarea, or at least, not all the time. But it is natural for Luke to use "we" again because he and Aristarchus are travelling with Paul. In Caesarea Paul was the centre of the action all the time whether Luke was present or not. The great detail and minute accuracy of Luke's account of this voyage and shipwreck throw more light upon ancient seafaring than everything else put together. Smith's _Voyage and Shipwreck of St. Paul_ is still a classic on the subject. Though so accurate in his use of sea terms, yet Luke writes like a landsman, not like a sailor. Besides, the character of Paul is here revealed in a remarkable fashion. {They delivered} (\paredidoun\). Imperfect active \“mega\ form rather than the old \-mi\ form \paredidosan\ as in strkjv@4:33|, from \paradid“mi\. Perhaps the imperfect notes the continuance of the handing over. {Certain other prisoners} (\tinas heterous desm“tas\). Bound (\desm“tas\) like Paul, but not necessarily appellants to Caesar, perhaps some of them condemned criminals to amuse the Roman populace in the gladiatorial shows, most likely pagans though \heterous\ does not have to mean different kind of prisoners from Paul. {Of the Augustan band} (\speirˆs Sebastˆs\). Note Ionic genitive \speirˆs\, not \speiras\. See on ¯Matthew:27:1; strkjv@Acts:10:1|. \Cohortis Augustae\. We do not really know why this cohort is called "Augustan." It may be that it is part of the imperial commissariat (_frumentarii_) since Julius assumes chief authority in the grain ship (verse 11|). These legionary centurions when in Rome were called _peregrini_ (foreigners) because their work was chiefly in the provinces. This man Julius may have been one of them.

rwp@Acts:27:15 @{When the ship was caught} (\sunarpasthentos tou ploiou\). Genitive absolute again with first aorist passive of \sunarpaz“\, old word, in N.T. only strkjv@Luke:8:29; strkjv@Acts:6:12; strkjv@19:29|, and here. Graphic picture as if the ship was seized by a great monster. {Face the wind} (\antophthalmein t“i anem“i\). Dative case with the vivid infinitive of \antophthalme“\ from \antophthalmos\, looking in the eye, or eye to eye (\anti\, facing and \opthalmos\, eye). Eyes were painted on the prows of vessels. The ship could not face the wind enough to get to Phoenix. Modern sailors talk of sailing into the eye of the wind. We were not able to look the wind in the eye. _Koin‚_ verb used by Polybius. Some MSS. have it in strkjv@Acts:6:11|, but only here in N.T. In Wisdom of Sol. strkjv@12:14 it is used of a prince who cannot look God in the face. Clement of Rome 34 uses it of an idle workman not able to look his employer in the face (Milligan and Moulton's _Vocabulary_). {We gave way} (\epidontes\). Second aorist active participle of \epidid“mi\, giving way to the wind. {Were driven} (\epherometha\). Imperfect passive of \pher“\, "we were being borne along." We "scudded before the gale" (Page). "The suddenness of the hurricane gave no time to furl the great mainsail" (Furneaux).

rwp@Acts:27:43 @{To save Paul} (\dias“sai ton Paulon\). Effective first aorist active infinitive of \dias“z“\. And no wonder for the centurion knew now how much they all owed to Paul. {Stayed them from their purpose} (\ek“leusen autous tou boulˆmatos\.) Ablative case of \boulˆma\ after \ek“leusen\ (from \k“leu“\, to hinder, common verb). {And get first to land} (\pr“tous eis tˆn gˆn exienai\). This classic verb \exeimi\ occurs four times in Acts (13:42; strkjv@17:15; strkjv@20:7; strkjv@27:32|) and nowhere else in the N.T. It was a wise command.

rwp@Acts:28:3 @{When Paul had gathered} (\sustrepsantos tou Paulou\). Genitive absolute with first aorist active participle of \sustreph“\, old verb to twist or turn together or roll into a bundle. In N.T. only here and strkjv@Matthew:17:22|. {A bundle of sticks} (\phrugan“n ti plˆthos\). "Some multitude (or pile) of dry twigs" (\phrugan“n\ from \phrug“\ or \phruss“\, to dry. Only here in N.T.). {Laid} (\epithentos\). Songs:genitive absolute again with second aorist active participle of \epitithˆmi\, to place upon. Few things show Paul to better advantage than this incident. {By reason of the heat} (\apo tˆs thermˆs\). Old word, only here in N.T. Ablative case with \apo\ (from the heat). The viper was in a state of torpor in the bundle of sticks. The heat wakened him. {A viper} (\echidna\). The old word used by the Baptist of the Pharisees (Matthew:3:7; strkjv@Luke:3:7|) and by Jesus also (Matthew:12:34; strkjv@23:33|). It is objected that there is little wood in the island today and no vipers, though Lewin as late as 1853 believes that he saw a viper near St. Paul's Bay. But the island now has 1,200 people to the square mile and snakes of any kind have a poor chance. The viper has also disappeared from Arran as the island became more frequented (Knowling). Ramsay thinks that the small constrictor (_Coronella Austriaca_) which still exists in the island may be the "viper," though it has no poison fangs, but clings and bites. The natives thought that it was a poisonous viper. {Fastened on his hand} (\kathˆpse tˆs cheiros autou\). First aorist active indicative of \kathapt“\, to fasten down on with the genitive case. Old verb, here only in N.T. Cf. strkjv@Mark:16:18|.

rwp@Acts:28:8 @{Lay} (\katakeisthai\). Common verb for the sick (Mark:1:30; strkjv@John:5:6|). {Sick} (\sunechomenon\). "Held together." Common verb again for the sick as in strkjv@Luke:4:38|. {Of fever} (\puretois\). Instrumental case, and plural "fevers," medical term for intermittent attacks of fever (Demosthenes, Lucian, medical writers). {Dysentery} (\dusenteri“i\). Instrumental case also. Late form of the older \dusenteria\ and only here in N.T. Our very word _dysentery_. Another medical term of which Luke uses so many. Hippocrates often mentions these two diseases together. {Laying his hands on him healed him} (\epitheis tas cheiras aut“i iasato auton\). Either like the laying on of hands in strkjv@James:5:14|, the gift of healing (1Corinthians:12:9f.|), or the tender interest of Jesus when he took hold of the hand of Peter's mother-in-law (Mark:1:31|). Ramsay argues that \iaomai\ is employed here of the miraculous healing by Paul while \therapeu“\ is used of the cures by Luke the physician (verse 9|). This is a general distinction and it is probably observed here, but in strkjv@Luke:6:18| (which see) both verbs are employed of the healings by Jesus. {Came and were healed} (\prosˆrchonto kai etherapeuonto\). Imperfect middle and imperfect passive. A regular stream of patients came during these months. Luke had his share in the honours, "us" (\hˆmƒs\), and no doubt his share in the cures. {With many honours} (\pollais timais\). Instrumental case. The word was often applied to payment for professional services as we today speak of an honorarium. {They put on board} (\epethento\). Second aorist middle indicative of \epitithˆmi\, to put on. The idea of "on board" is merely suggested by \anagomenois\ (when we sailed) "the things for our needs" (\ta pros tas chreias\).

rwp@Acts:28:17 @{Those that were the chief of the Jews} (\tous ontas t“n Ioudai“n pr“tous\). This use of \pr“tos\ for the leading men of a city or among the Jews we have already had in strkjv@13:50; strkjv@25:2; strkjv@Luke:19:47|. Literally, "Those that were first among the Jews." The position of the participle \ontas\ between the article and the adjective \pr“tous\ is regular (Robertson, _Grammar_, p. 777). {When they were come together} (\sunelthont“n aut“n\). Genitive absolute again. Paul could not go to the synagogue, as his custom was, being a bound prisoner. Songs:he invited the Jewish leaders to come to his lodging and hear his explanation of his presence in Rome as a prisoner with an appeal to Caesar. He is anxious that they may understand that this appeal was forced upon him by Festus following Felix and lot because he has come to make an attack on the Jewish people. He was sure that false reports had come to Rome. These non-Christian Jews accepted Paul's invitation. {Nothing against} (\ouden enantion\). Adjective here as in strkjv@26:9|, not preposition as in strkjv@7:10; strkjv@8:32|. From \en\ and \antios\ (\anti\), face to face. Concessive participle \poiˆsas\ as in verse 4| (\dias“thenta\) which see. {Yet was I delivered prisoner from Jerusalem into the hands of the Romans} (\desmios ex Ierosolum“n paredothˆn eis tas cheiras t“n Romai“n\). This condensed statement does not explain how he "was delivered," for in fact the Jews were trying to kill him when Lysias rescued him from the mob (22:27-36|). The Jews were responsible for his being in the hands of the Romans, though they had hoped to kill him first.

rwp@Acts:28:19 @{When the Jews spake against it} (\antilegont“n t“n Ioudai“n\). Genitive absolute again, \antilegont“n\ (\antileg“\) common verb for speaking against as in strkjv@13:45|. _Clementer dicit_ (Bengel). "The word is a mild one to describe the bitter enmity of the Jews" (Knowling). {I was constrained} (\ˆnagkasthˆn\). "I was compelled," first aorist passive indicative of \anagkaz“\, the very word used of Paul's efforts to get the Christians to blaspheme (26:11|) which see. Paul was compelled to appeal to Caesar (see strkjv@25:11,12| for this phrase), unless Paul was willing to be the victim of Jewish hate when he had done no wrong. {Not that I had aught to accuse my nation of} (\ouch h“s tou ethnous mou ech“n ti katˆgorein\). This use of \h“s\ with a participle (\ech“n\) is common in Greek for the alleged reason. The genitive case with the infinitive \katˆgorein\ is regular. Paul says \ethnos\ instead of \laos\ as in strkjv@24:17; strkjv@26:4|.

rwp@Acts:28:22 @{But we desire} (\axioumen de\). Old verb \axio“\, to deem worthy, to think right or proper as in strkjv@15:38| which see. They think it only fair to hear Paul's side of his case. {Concerning this sect} (\peri tˆs hairese“s tautˆs\). Paul had identified Christianity with Judaism (verse 20|) in its Messianic hope. The language seems to imply that the number of Christians in Rome was comparatively small and mainly Gentile. If the edict of Claudius for the expulsion of the Jews from Rome (Acts:18:2|) was due to disturbance over Christ (\Chrˆstus\), then even in Rome the Jews had special reason for hostility towards Christians. {Everywhere spoken against} (\pantachou antilegetai\). Cf. verse 19|. The line of cleavage between Jew and Christian was now sharply drawn everywhere.

rwp@Colossians:1:5 @{Because of the hope} (\dia tˆn elpida\). See strkjv@Romans:8:24|. It is not clear whether this phrase is to be linked with \eucha istoumen\ at the beginning of verse 3| or (more likely) with \tˆn agapˆn\ just before. Note also here \pistis\ (faith), \agapˆ\ (love), \elpis\ (hope), though not grouped together so sharply as in strkjv@1Corinthians:13:13|. Here hope is objective, the goal ahead. {Laid up} (\apokeimeinˆn\). Literally, "laid away or by." Old word used in strkjv@Luke:19:20| of the pound laid away in a napkin. See also \apothˆsauriz“\, to store away for future use (1Timothy:6:19|). The same idea occurs in strkjv@Matthew:6:20| (treasure in heaven) and strkjv@1Peter:1:4| and it is involved in strkjv@Philemon:3:20|. {Ye heard before} (\proˆkousate\). First aorist indicative active of this old compound \proakou“\, though only here in the N.T. Before what? Before Paul wrote? Before the realization? Before the error of the Gnostics crept in? Each view is possible and has advocates. Lightfoot argues for the last and it is probably correct as is indicated by the next clause. {In the word of the truth of the gospel} (\en t“i log“i tˆs alˆtheias tou euaggeliou\). "In the preaching of the truth of the gospel" (Galatians:2:5,14|) which is come (\parontos\, present active participle agreeing with \euaggeliou\, being present, a classical use of \pareimi\ as in strkjv@Acts:12:20|). They heard the pure gospel from Epaphras before the Gnostics came.

rwp@Colossians:1:9 @{That ye may be filled with} (\hina plˆr“thˆte\). First aorist (effective) passive subjunctive of \plˆro“\, to fill full. {The knowledge of his will} (\tˆn epign“sin tou thelˆmatos autou\). The accusative case is retained with this passive verb. \Epign“sis\ is a _Koin‚_ word (Polybius, Plutarch, etc.) for additional (\epi\) or full knowledge. The word is the keynote of Paul's reply to the conceit of Gnosticism. The cure for these intellectual upstarts is not ignorance, not obscurantism, but more knowledge of the will of God. {In all spiritual wisdom and understanding} (\en pasˆi sophiƒi kai sunesei pneumatikˆi\). Both \pasei\ (all) and \pneumatikˆi\ (spiritual) are to be taken with both \sophiƒi\ and \sunesei\. In strkjv@Ephesians:1:8| Paul uses \phronˆsei\ (from \phrˆn\, intellect) rather than \sunesei\ (grasp, from \suniˆmi\, to send together). \Sunesis\ is the faculty of deciding in particular cases while \sophia\ gives the general principles (Abbott). Paul faces Gnosticism with full front and wishes the freest use of all one's intellectual powers in interpreting Christianity. The preacher ought to be the greatest man in the world for he has to deal with the greatest problems of life and death.

rwp@Colossians:1:10 @{To walk worthily of the Lord} (\peripatˆsai axi“s tou Kuriou\). This aorist active infinitive may express purpose or result. Certainly this result is the aim of the right knowledge of God. "The end of all knowledge is conduct" (Lightfoot). See strkjv@1Thessalonians:2:12; strkjv@Phillipians:1:27; strkjv@Ephesians:4:1| for a like use of \axi“s\ (adverb) with the genitive. {In the knowledge of God} (\tˆi epign“sei tou theou\). Instrumental case, "by means of the full knowledge of God." This is the way for fruit-bearing and growth to come. Note both participles (\karpophorountes kai auxanomenoi\) together as in verse 6|. {Unto all pleasing} (\eis pƒsan areskian\). In order to please God in all things (1Thessalonians:4:1|). \Areskia\ is late word from \areskeu“\, to be complaisant (Polybius, Plutarch) and usually in bad sense (obsequiousness). Only here in N.T., but in good sense. It occurs in the good sense in the papyri and inscriptions.

rwp@Colossians:1:11 @{Strengthened} (\dunamoumenoi\). Present passive participle of late verb \dunamo“\ (from \dunamis\), to empower, "empowered with all power." In LXX and papyri and modern Greek. In N.T. only here and strkjv@Hebrews:11:34| and MSS. in strkjv@Ephesians:6:10| (W H in margin). {According to the might of his glory} (\kata to kratos tˆs doxˆs autou\). \Kratos\ is old word for perfect strength (cf. \krate“, kratilos\). In N.T. it is applied only to God. Here his might is accompanied by glory (_Shekinah_). {Unto all patience and longsuffering} (\eis pƒsan hupomonˆn kai makrothumian\). See both together also in strkjv@James:5:10f.; strkjv@2Corinthians:6:4,6; strkjv@2Timothy:3:10|. \Hupomonˆ\ is remaining under (\hupomen“\) difficulties without succumbing, while \makrothumia\ is the long endurance that does not retaliate (Trench).

rwp@Colossians:1:17 @{Before all things} (\pro pant“n\). \Pro\ with the ablative case. This phrase makes Paul's meaning plain. The precedence of Christ in time and the preeminence as Creator are both stated sharply. See the claim of Jesus to eternal timeless existence in strkjv@John:8:58; strkjv@17:5|. See also strkjv@Revelation:23:13| where Christ calls himself the Alpha and the Omega, the Beginning (\archˆ\) and the End (\telos\). Paul states it also in strkjv@2Corinthians:8:9; strkjv@Phillipians:2:6f|. {Consist} (\sunestˆken\). Perfect active indicative (intransitive) of \sunistˆmi\, old verb, to place together and here to cohere, to hold together. The word repeats the statements in verse 16|, especially that in the form \ektistai\. Christ is the controlling and unifying force in nature. The Gnostic philosophy that matter is evil and was created by a remote aeon is thus swept away. The Son of God's love is the Creator and the Sustainer of the universe which is not evil.

rwp@Colossians:2:2 @{May be comforted} (\paraklˆth“sin\). First aorist passive subjunctive of \parakale“\ (for which see strkjv@2Corinthians:1:3-7|) in final clause with \hina\. {Being knit together} (\sunbibasthentes\). First aorist passive participle of \sunbibaz“\, old verb, causal of \bain“\, to make go together, to coalesce in argument (Acts:16:10|), in spiritual growth (Colossians:2:19|), in love as here. Love is the \sundesmos\ (3:14|) that binds all together. {Unto all riches} (\eis pan ploutos\). Probably some distinction intended between \en\ (in love as the sphere) and \eis\ (unto as the goal). {Of the full assurance of understanding} (\tˆs plˆrophorias tˆs sunese“s\). On \plˆrophoria\, see strkjv@1Thessalonians:1:5|. From \plˆrophore“\ (see strkjv@Luke:1:1|) and only in N.T. (1Thessalonians:1:5; strkjv@Colossians:2:2; strkjv@Hebrews:6:11; strkjv@10:22|), Clement of Rome (_Cor_. 42) and one papyrus example. Paul desires the full use of the intellect in grasping the great mystery of Christ and it calls for the full and balanced exercise of all one's mental powers. {That they may know} (\eis epign“sin\). "Unto full knowledge." This use of \epign“sis\ (full, additional knowledge) is Paul's reply to the Gnostics with the limited and perverted \gn“sis\ (knowledge). {The mystery of God, even Christ} (\tou mustˆriou tou theou, Christou\). The MSS. differ widely here, but this is Westcott and Hort's reading. Genitive (objective) with \epign“sin\ and \Christou\ in apposition. Christ is "the mystery of God," but no longer hidden, but manifested (1:26|) and meant for us to know to the fulness of our capacity.

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

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

rwp@Colossians:2:19 @{Not holding fast the Head} (\ou krat“n tˆn kephalˆn\). Note negative \ou\, not \mˆ\, actual case of deserting Christ as the Head. The Gnostics dethroned Christ from his primacy (1:18|) and placed him below a long line of aeons or angels. They did it with words of praise for Christ as those do now who teach Christ as only the noblest of men. The headship of Christ is the keynote of this Epistle to the Colossians and the heart of Paul's Christology. {From whom} (\ex hou\). Masculine ablative rather than \ex hˆs\ (\kephalˆs\) because Christ is the Head. He develops the figure of the body of which Christ is Head (1:18,24|). {Being supplied} (\epichorˆgoumenon\). Present passive participle (continuous action) of \epichorˆge“\, for which interesting verb see already strkjv@2Corinthians:9:10; strkjv@Galatians:3:5| and further strkjv@2Peter:1:5|. {Knit together} (\sunbibazomenon\). Present passive participle also (continuous action) of \sunbibaz“\, for which see strkjv@Colossians:2:2|. {Through the joints} (\dia t“n haph“n\). Late word \haphˆ\ (from \hapt“\, to fasten together), connections (_junctura_ and _nexus_ in the Vulgate). {And bonds} (\kai sundesm“n\). Old word from \sunde“\, to bind together. Aristotle and Galen use it of the human body. Both words picture well the wonderful unity in the body by cells, muscles, arteries, veins, nerves, skin, glands, etc. It is a marvellous machine working together under the direction of the head. {Increaseth with the increase of God} (\auxei tˆn auxˆsin tou theou\). Cognate accusative (\auxˆsin\) with the old verb \auxei\.

rwp@Colossians:3:1 @{If then ye were raised together with Christ} (\ei oun sunˆgerthˆte t“i Christ“i\). Condition of the first class, assumed as true, like that in strkjv@2:20| and the other half of the picture of baptism in strkjv@2:12| and using the same form \sunˆgerthˆte\ as then which see for the verb \sunegeir“\. Associative instrumental case of \Christ“i\. {The things that are above} (\ta an“\). "The upward things" (cf. strkjv@Phillipians:3:14|), the treasure in heaven (Matthew:6:20|). Paul gives this ideal and goal in place of merely ascetic rules. {Seated on the right hand of God} (\en dexiƒi tou theou kathˆmenos\). Not periphrastic verb, but additional statement. Christ is up there and at God's right hand. Cf. strkjv@2:3|.

rwp@Colossians:3:3 @{For ye died} (\apethanete gar\). Definite event, aorist active indicative, died to sin (Romans:6:2|). {Is hid} (\kekruptai\). Perfect passive indicative of \krupt“\, old verb, to hide, remains concealed, locked "together with" (\sun\) Christ, "in" (\en\) God. No hellish burglar can break that combination.

rwp@Colossians:3:4 @{When Christ shall be manifested} (\hotan ho Christos phaner“thˆi\). Indefinite temporal clause with \hotan\ and the first aorist passive subjunctive of \phanero“\, "whenever Christ is manifested," a reference to the second coming of Christ as looked for and longed for, but wholly uncertain as to time. See this same verb used of the second coming in strkjv@1John:3:2|. {Ye also together with him} (\kai humeis sun aut“i\). That is the joy of this blessed hope. He repeats the verb about us \phaner“thˆsesthe\ (future passive indicative) and adds \en doxˆi\ (in glory). Not to respond to this high appeal is to be like Bunyan's man with the muck-rake.

rwp@Colossians:3:14 @{And above all these things} (\epi pƒsin de toutois\). "And upon all these things." {Put on love} (\tˆn agapˆn\). See strkjv@Luke:3:20|. The verb has to be supplied (\endusasthe\) from verse 12| as the accusative case \agapˆn\ shows. {Which is} (\ho estin\). Neuter singular of the relative and not feminine like \agapˆ\ (the antecedent) nor masculine like \sundesmos\ in the predicate. However, there are similar examples of \ho estin\ in the sense of _quod est_ (_id est_), "that is," in strkjv@Mark:14:42; strkjv@15:42|, without agreement in gender and number. Songs:also strkjv@Ephesians:5:5| where \ho estin\ = "which thing." {The bond of perfectness} (\sundesmos tˆs teleiotˆtos\). See strkjv@2:19| for \sundesmos\. Here it is apparently the girdle that holds the various garments together. The genitive (\teleiotˆtos\) is probably that of apposition with the girdle of love. In a succinct way Paul has here put the idea about love set forth so wonderfully in strkjv@1Corinthians:13|.

rwp@Colossians:3:24 @{Ye shall receive} (\apolˆmpsesthe\). Future middle indicative of \apolamban“\, old verb, to get back (\apo\), to recover. {The recompense} (\antapodosin\). "The full recompense," old word, in LXX, but only here in N.T., but \antapodoma\ twice (Luke:14:12; strkjv@Romans:11:9|). Given back (\apo\) in return (\anti\). {Ye serve the Lord Christ} (\to Kuri“i Christ“i douleuete\). As his slaves and gladly so. Perhaps better as imperatives, keep on serving.

rwp@Colossians:4:9 @{Together with Onesimus} (\sun Onˆsim“i\). Co-bearer of the letter with Tychicus and praised on a par with him, runaway slave though he is. {Who is one of you} (\hos estin ex hum“n\). Said not as a reproach to Colossae for having such a man, but as a privilege to the church in Colossae to give a proper welcome to this returning converted slave and to treat him as a brother as Paul argues to Philemon.

rwp@Colossians:4:17 @{Take heed} (\blepe\). Keep an eye on. {Thou hast received in the Lord} (\parelabes en Kuri“i\). Second aorist active indicative of \paralamban“\, the verb used by Paul of getting his message from the Lord (1Corinthians:15:3|). Clearly Archippus had a call "in the Lord" as every preacher should have. {That thou fulfil it} (\hina autˆn plˆrois\). Present active subjunctive of \plˆro“\, "that thou keep on filling it full." It is a life-time job.

rwp@Colossians:4:18 @{Of me Paul with mine own hand} (\tˆi emˆi cheiri Paulou\). More precisely, "with the hand of me Paul." The genitive \Paulou\ is in apposition with the idea in the possessive pronoun \emˆi\, which is itself in the instrumental case agreeing with \cheiri\. Songs:also strkjv@2Thessalonians:3:17; strkjv@1Corinthians:16:21|. {My bonds} (\mou t“n desm“n\). Genitive case with \mnemoneuete\ (remember). The chain (\en halusei\ strkjv@Ephesians:6:20|) clanked afresh as Paul took the pen to sign the salutation. He was not likely to forget it himself

rwp@Info_Ephesians @ SPECIAL BOOKS ON EPHESIANS One may note Abbott (_Int. Crit. Comm_. 1897), Gross Alexander (1910), Beet (1891), Belser (1908), Candlish (1895), Dale (_Lectures on Ephesians_), Dibelius (_Handbuch_, 1912), Eadie (1883), Ellicott (1884), Ewald (_Zahn Komm._, 2 Auf. 1910), Findlay (1892), Gore (_Practical Exposition_, 1898), Haupt (_Meyer Komm._, 8 Auf. 1902), Hitchcock (1913), Hort (_Intr_. 1895), Knabenbauer (1913), Krukenberg (1903), Lidgett (1915), Lock (1929), Lueken (1906), Martin (_New Century Bible_), McPhail (1893), McPherson (1892), Meinertz (1917), Moule (1900), Mullins (1913), Murray (1915), Oltramare (1891), Robinson (1903), Salmond (1903), E. F. Scott (_Moffatt Comm._, 1930), Stroeter (_The Glory of the Body of Christ_, 1909), Von Soden (2 Aufl. 1893), F. B. Westcott (1906), Wohlenberg (1895). strkjv@Ephesians:1:1 @{Of Christ Jesus} (\Christou Iˆsou\). Songs:B D, though Aleph A L have \Iˆsou Christou\. Paul is named as the author and so he is. Otherwise the Epistle is pseudepigraphic. {By the will of God} (\dia thelˆmatos theou\). As in strkjv@1Corinthians:1:1; strkjv@2Corinthians:1:1; strkjv@Romans:1:1|. {At Ephesus} (\en Ephes“i\). In Aleph and B these words are inserted by later hands, though both MSS. give the title \Pros Ephesious\. Origen explains the words \tois hagiois tois ousin\ as meaning "the saints that are" (genuine saints), showing that his MSS. did not have the words \en Ephes“i\. The explanation of the insertion of these words has already been given in the remarks on "The Destination" as one copy of the general letter that was preserved in Ephesus. It is perfectly proper to call it the Epistle to the Ephesians if we understand the facts.

rwp@Ephesians:1:3 @{Blessed} (\eulogˆtos\). Verbal of \euloge“\, common in the LXX for Hebrew _baruk_ (Vulgate _benedictus_) and applied usually to God, sometimes to men (Genesis:24:31|), but in N.T. always to God (Luke:1:68|), while \eulogˆmenos\ (perfect passive participle) is applied to men (Luke:1:42|). "While \eulogˆmenos\ points to an isolated act or acts, \eulogˆtos\ describes the intrinsic character" (Lightfoot). Instead of the usual \eucharistoumen\ (Colossians:1:3|) Paul here uses \eulogˆtos\, elsewhere only in strkjv@2Corinthians:1:3| in opening, though in a doxology in strkjv@Romans:1:25; strkjv@9:5; strkjv@2Corinthians:11:31|. The copula here is probably \estin\ (is), though either \est“\ (imperative) or \eiˆ\ (optative as wish) will make sense. {The God and Father of our Lord Jesus Christ} (\ho theos kai patˆr tou Kuriou hˆm“n Iˆsou Christou\). \Kai\ is genuine here, though not in strkjv@Colossians:1:3|. The one article (\ho\) with \theos kai patˆr\ links them together as in strkjv@1Thessalonians:1:3; strkjv@3:11,13; strkjv@Galatians:1:4|. See also the one article in strkjv@2Peter:1:1,11|. In strkjv@Ephesians:1:17| we have \ho theos tou Kuriou hˆm“n Iˆsou Christou\, and the words of Jesus in strkjv@John:20:17|. {Who hath blessed us} (\ho eulogˆsas humƒs\). First aorist active participle of \euloge“\, the same word, antecedent action to the doxology (\eulogˆtos\). {With} (\en\). So-called instrumental use of \en\ though {in} is clear. {Every spiritual blessing} (\pasˆi eulogiƒi pneumatikˆi\). Third use of the root \eulog\ (verbal, verb, substantive). Paul lovingly plays with the idea. The believer is a citizen of heaven and the spiritual blessings count for most to him. {In the heavenly places in Christ} (\en tois epouraniois en Christ“i\). In four other places in Eph. (1:20; strkjv@2:6; strkjv@3:10; strkjv@6:12|). This precise phrase (with \en\) occurs nowhere else in the N.T. and has a clearly local meaning in strkjv@1:20; strkjv@2:6; strkjv@3:10|, doubtful in strkjv@6:12|, but probably so here. In strkjv@2:6| the believer is conceived as already seated with Christ. Heaven is the real abode of the citizen of Christ's kingdom (Phillipians:3:20|) who is a stranger on earth (Phillipians:1:27; strkjv@Ephesians:2:19|). The word \epouranios\ (heavenly) occurs in various passages in the N.T. in contrast with \ta epigeia\ (the earthly) as in strkjv@John:3:12; strkjv@1Corinthians:15:40,48,49; strkjv@Phillipians:2:10|, with \patris\ (country) in strkjv@Hebrews:11:16|, with \klˆsis\ (calling) in strkjv@Hebrews:3:1|, with \d“rea\ (gift) in strkjv@Hebrews:6:4|, with \basileia\ (kingdom) in strkjv@2Timothy:4:18|.

rwp@Ephesians:1:18 @{Having the eyes of your heart enlightened} (\peph“tismenous tous ophthalmous tˆs kardias hum“n\). A beautiful figure, the heart regarded as having eyes looking out toward Christ. But the grammar is difficult. There are three possible interpretations. One is an anacoluthon, the case of \peph“tismenous\ being changed from the dative \humin\ (to you) to the accusative because of the following infinitive like \eklexamenous\ (Acts:15:22|) after \apostolois\. Another way of explaining it is to regard it as a tertiary predicate of \d“iˆ\, a loose expansion of \pneuma\. The third way is to regard the construction as the accusative absolute, a rare idiom possible in strkjv@Acts:26:3; strkjv@1Corinthians:16:3; strkjv@1Timothy:2:6|. In this case, the participle merely agrees with \tous ophthalmous\, not with \humin\, "the eyes of your heart having been enlightened." Otherwise \tous ophthalmous\ is the accusative retained after the passive participle. {That ye may know} (\eis to eidenai\). Final use of \eis to\ and the infinitive (second perfect of \oida\) as in verse 12|. Note three indirect questions after \eidenai\ (what the hope \tis hˆ elpis\, what the riches \tis ho ploutos\, and what the surpassing greatness \kai ti to huperballon megethos\). When the Holy Spirit opens the eyes of the heart, one will be able to see all these great truths. {In the saints} (\en tois hagiois\). Our riches is in God, God's is in his saints.

rwp@Ephesians:1:19 @{The exceeding greatness of his power} (\to huperballon megethos tˆs duname“s autou\). \Megethos\ is an old word (from \megas\), but here only in N.T. \Huperballon\, present active participle of \huperball“\, reappears in strkjv@2:7; strkjv@3:19| and seen already in strkjv@2Corinthians:3:10; strkjv@9:14|. To enlightened eyes the greatness of God's power is even more "surpassing."

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

rwp@Ephesians:2:10 @{Workmanship} (\poiˆma\). Old word from \poie“\ with the ending \-mat\ meaning result. In N.T. only here and strkjv@Revelation:1:20|. {Created} (\ktisthentes\). First aorist passive participle of \ktiz“\, not the original creation as in strkjv@Colossians:1:16; strkjv@Ephesians:3:9|, but the moral and spiritual renewal in Christ, the new birth, as in strkjv@Ephesians:2:15; strkjv@4:24|. {For good works} (\epi ergois agathois\). Probably the true dative of purpose here with \epi\ (Robertson, _Grammar_, p. 605). Purpose of the new creation in Christ. {Which} (\hois\). Attraction of the relative \ha\ (accusative after \proˆtoimasen\) to case of the antecedent \ergois\. {Afore prepared} (\proˆtoimasen\). First aorist active indicative of \proˆtoimaz“\, old verb to make ready beforehand. In N.T. only here and strkjv@Romans:9:23|. Good works by us were included in the eternal foreordination by God. {That we should walk in them} (\hina en autois peripatˆs“men\). Expexegetic final clause explanatory of the election to good works.

rwp@Ephesians:2:21 @{Each several building} (\pƒsa oikodomˆ\). Songs:without article Aleph B D G K L. \Oikodomˆ\ is a late word from \oikos\ and \dem“\, to build for building up (edification) as in strkjv@Ephesians:4:29|, then for the building itself as here (Mark:13:1f.|). Ordinary Greek idiom here calls for "every building," not for "all the building" (Robertson, _Grammar_, p. 772), though it is not perfectly clear what that means. Each believer is called a \naos theou\ (1Corinthians:3:16|). One may note the plural in strkjv@Mark:13:1| (\oikodomai\) of the various parts of the temple. Perhaps that is the idea here without precise definition of each \oikodomˆ\. But there are examples of \pƒs\ without the article where "all" is the idea as in \pƒsˆs ktise“s\ (all creation) in strkjv@Colossians:1:15|. {Fitly framed together} (\sunarmologoumenˆ\). Double compound from \sun\ and \harmologos\ (binding, \harmos\, joint and \leg“\), apparently made by Paul and in N.T. only here and strkjv@Ephesians:4:16|. Architectural metaphor. {Into a holy temple} (\eis naon hagion\). The whole structure with all the \oikodomai\. Another metaphor for the Kingdom of God with which compare Peter's "spiritual house" (\oikos pneumatikos\) in which each is a living stone being built in (1Peter:2:5|).

rwp@Ephesians:2:22 @{Ye also are builded together} (\kai humeis sunoikodomeisthe\). Ye Gentiles also. Present passive indicative (continuous process) of common old verb \sunoikodome“\, to build together with others or out of varied materials as here. Only here in N.T. In strkjv@1Peter:2:5| Peter uses \oikodomeisthe\ for the same process. {For a habitation} (\eis katoikˆtˆrion\). Late word (LXX), in N.T. only here and strkjv@Revelation:18:2|. From \katoike“\, to dwell, as strkjv@Ephesians:3:17|. Possibly each of us is meant here to be the "habitation of God in the Spirit" and all together growing (\auxei\) "into a holy temple in the Lord," a noble conception of the brotherhood in Christ.

rwp@Ephesians:3:6 @{To wit}. Not in the Greek. But the infinitive (\einai\) clause is epexegetical and gives the content of the revelation, a common idiom in the N.T. \Ta ethnˆ\ is in the accusative of general reference. Paul is fond of compounds with \sun\ and here uses three of them. {Fellow-heirs} (\sunklˆronoma\). Late and rare (Philo, inscriptions and papyri). See also strkjv@Romans:8:17|. {Fellow-members of the body} (\suns“ma\). First found here and only here save in later ecclesiastical writers. Preuschen argues that it is equivalent to \sundoulos\ in strkjv@Colossians:1:7| (\s“ma\ in sense of \doulos\). {Fellow-partakers} (\sunmetocha\). Another late and rare word (Josephus). Only here in N.T. In one papyrus in sense of joint possessor of a house.

rwp@Ephesians:3:15 @{Every family} (\pƒsa patria\). Old word (\patra\ is the usual form) from \patˆr\, descent from a common ancestor as a tribe or race. Some take it here as = \patrotˆs\, fatherhood, but that is most unlikely. Paul seems to mean that all the various classes of men on earth and of angels in heaven get the name of family from God the Father of all.

rwp@Ephesians:4:7 @{According to the measure of the gifts of Christ} (\kata to metron tˆs d“reas tou Christou\). Each gets the gift that Christ has to bestow for his special case. See strkjv@1Corinthians:12:4ff.; strkjv@Romans:12:4-6|.

rwp@Ephesians:4:11 @{And he gave} (\kai autos ed“ken\). First aorist active indicative of \did“mi\. In strkjv@1Corinthians:12:28| Paul uses \etheto\ (more common verb, appointed), but here repeats \ed“ken\ from the quotation in verse 8|. There are four groups (\tous men\, \tous de\ three times, as the direct object of \ed“ken\). The titles are in the predicate accusative (\apostolous, prophˆtas, poimenas kai didaskalous\). Each of these words occurs in strkjv@1Corinthians:12:28| (which see for discussion) except \poimenas\ (shepherds). This word \poimˆn\ is from a root meaning to protect. Jesus said the good shepherd lays down his life for the sheep (John:10:11|) and called himself the Good Shepherd. In strkjv@Hebrews:13:20| Christ is the Great Shepherd (cf. strkjv@1Peter:2:25|). Only here are preachers termed shepherds (Latin _pastores_) in the N.T. But the verb \poimain“\, to shepherd, is employed by Jesus to Peter (John:21:16|), by Peter to other ministers (1Peter:5:2|), by Paul to the elders (bishops) of Ephesus (Acts:20:28|). Here Paul groups "shepherds and teachers" together. All these gifts can be found in one man, though not always. Some have only one.

rwp@Ephesians:4:21 @{If so be that} (\ei ge\). "If indeed." Condition of first class with aorist indicatives here, assumed to be true (\ˆkousate kai edidachthˆte\). {Even as truth is in Jesus} (\kath“s estin alˆtheia en t“i Iˆsou\). It is not clear what Paul's precise idea is here. The Cerinthian Gnostics did distinguish between the man Jesus and the aeon Christ. Paul here identifies Christ (verse 20|) and Jesus (verse 21|). At any rate he flatly affirms that there is "truth in Jesus" which is in direct opposition to the heathen manner of life and which is further explained by the epexegetical infinitives that follow (\apothesthai, ananeousthai de, kai endusasthai\).

rwp@Ephesians:4:23 @{That ye be renewed} (\ananeousthai\). Present passive infinitive (epexegetical, like \apothesthai\, of \alˆtheia en t“i Iˆsou\) and to be compared with \anakainoumenon\ in strkjv@Colossians:3:10|. It is an old verb, \ananeo“\, to make new (young) again; though only here in N.T. {The spirit} (\t“i pneumati\). Not the Holy Spirit, but the human spirit.

rwp@Ephesians:5:26 @{That he might sanctify it} (\hina autˆn hagiasˆi\). Purpose clause with \hina\ and the first aorist active subjunctive of \hagiaz“\. Jesus stated this as his longing and his prayer (John:17:17-19|). This was the purpose of Christ's death (verse 25|). {Having cleansed it} (\katharisas\). First aorist active participle of \kathariz“\, to cleanse, either simultaneous action or antecedent. {By the washing of water} (\t“i loutr“i tou hudatos\). If \loutron\ only means bath or bathing-place ( = \loutron\), then \loutr“i\ is in the locative. If it can mean bathing or washing, it is in the instrumental case. The usual meaning from Homer to the papyri is the bath or bathing-place, though some examples seem to mean bathing or washing. Salmond doubts if there are any clear instances. The only other N.T. example of \loutron\ is in strkjv@Titus:3:5|. The reference here seems to be to the baptismal bath (immersion) of water, "in the bath of water." See strkjv@1Corinthians:6:11| for the bringing together of \apelousasthe\ and \hˆgiasthˆte\. Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in strkjv@Romans:6:4-6|. Some think that Paul has also a reference to the bath of the bride before marriage. Still more difficult is the phrase "with the word" (\en rˆmati\). In strkjv@John:17:17| Jesus connected "truth" with "sanctify." That is possible here, though it may also be connected with \katharisas\ (having cleansed). Some take it to mean the baptismal formula.

rwp@Info_Epistles-Paul @ THE EPISTLES OF PAUL BY WAY OF INTRODUCTION IMPORTANCE OF PAUL'S WORK It is impossible to put too much emphasis on the life and work of Paul as the great interpreter of Christ. He has been misunderstood in modern times as he was during his career. Some accuse him of perverting the pure gospel of Christ about the Kingdom of God into a theological and ecclesiastical system. He has been accused of rabbinizing the gospel by carrying over his Pharisaism, while others denounce him for Hellenizing the gospel with Greek philosophy and the Greek mystery-religions. But out of all the welter of attacks Paul's Epistles stand as the marvellous expression of his own conception of Christ and the application of the gospel to the life of the Christians in the Graeco-Roman world in which they lived by eternal principles that apply to us today. In order to understand Paul's Epistles one must know the Acts of the Apostles in which Luke has drawn with graphic power the sudden change of the foremost opponent of Christ into the chief expounder and proclaimer of the gospel of the Risen Christ. The Acts and the Epistles supplement each other in a marvellous way, though chiefly in an incidental fashion. It is by no means certain that Luke had access to any of Paul's Epistles before he wrote the Acts, though that was quite possible for the early Epistles. It does not greatly matter for Luke had access to Paul himself both in Caesarea and in Rome. The best life of Paul one can get comes by combining the Acts with the Epistles if he knows how to do it. Paul is Luke's hero, but he has not overdrawn the picture in the Acts as is made clear by the Epistles themselves which reveal his own grasp and growth. The literature on Paul is vast and constantly growing. He possesses a fascination for students of the New Testament and of Christianity. It is impossible here to allude even to the most important in so vast a field. Conybeare and Howson's _Life and Epistles of St. Paul_ still has value. Sir W. M. Ramsay has a small library on Paul and his Epistles. Stalker's masterful little book on Paul still grips men as does the work of Sabatier. Deissmann's _St. Paul _ continues to throw light on the great Apostle to the Gentiles. Those who wish my own view at greater length will find them in my various books on Paul (_Epochs in the Life of Paul_, _Paul the Interpreter of Christ_, etc.).

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

rwp@Galatians:2:12 @{For before that certain came from James} (\pro tou gar elthein tinas apo Iak“bou\). The reason (\gar\) for Paul's condemnation of Peter. Articular infinitive in the genitive after \pro\ with the accusative of general reference (\tinas\), "for before the coming as to some from James." Does Paul mean to say that these "certain" ones had been sent by James to Antioch to inspect the conduct of Peter and the other Jewish brethren? Some scholars think so. No doubt these brethren let the idea get out that they were emissaries "from James." But that idea is inconsistent with the position of James as president of the conference and the author of the resolution securing liberty to the Gentile Christians. No doubt these brethren threatened Peter to tell James and the church about his conduct and they reminded Peter of his previous arraignment before the Jerusalem Church on this very charge (Acts:11:1-18|). As a matter of fact the Jerusalem Conference did not discuss the matter of social relations between Jews and Gentiles though that was the charge made against Peter (Acts:11:1ff.|). {He did eat with the Gentiles} (\meta t“n ethn“n sunˆsthien\). It was his habit (imperfect tense). {He drew back} (\hupestellen\). Imperfect tense, inchoative action, "he began to draw himself (\heauton\) back." Old word \hupostell“\. See middle voice to dissemble (Acts:20:20,27|), to shrink (Hebrews:10:38|). {Separated himself} (\aph“rizen heauton\). Inchoative imperfect again, "began to separate himself" just like a Pharisee (see on ¯1:15|) and as if afraid of the Judaizers in the Jerusalem Church, perhaps half afraid that James might not endorse what he had been doing. {Fearing them that were of the circumcision} (\phoboumenos tous ek peritomˆs\). This was the real reason for Peter's cowardice. See strkjv@Acts:11:2| for "\hoi ek peritomˆs\" (they of the circumcision), the very phrase here. It was not that Peter had changed his views from the Jerusalem resolutions. It was pure fear of trouble to himself as in the denials at the trial of Christ.

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

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

rwp@Galatians:3:22 @{Hath shut up} (\sunekleisen\). Did shut together. First aorist active indicative of \sunklei“\, old verb to shut together, on all sides, completely as a shoal of fish in a net (Luke:5:6|). Songs:verse 23; strkjv@Romans:11:32|. {Under sin} (\hupo hamartian\). See \hupo kataran\ in verse 10|. As if the lid closed in on us over a massive chest that we could not open or as prisoners in a dungeon. He uses \ta panta\ (the all things), the totality of everything. See strkjv@Romans:3:10-19; strkjv@11:32|. {That} (\hina\). God's purpose, personifying scripture again. {Might be given} (\dothˆi\). First aorist passive subjunctive of \did“mi\ with \hina\.

rwp@Galatians:4:2 @{Under guardians} (\hupo epitropous\). Old word from \epitrep“\, to commit, to intrust. Songs:either an overseer (Matthew:20:8|) or one in charge of children as here. It is common as the guardian of an orphan minor. Frequent in the papyri as guardian of minors. {Stewards} (\oikonomous\). Old word for manager of a household whether freeborn or slave. See strkjv@Luke:12:42; strkjv@1Corinthians:4:2|. Papyri show it as manager of an estate and also as treasurer like strkjv@Romans:16:23|. No example is known where this word is used of one in charge of a minor and no other where both occur together. {Until the time appointed of the father} (\achri tˆs prothesmias tou patros\). Supply \hˆmeras\ (day), for \prothesmios\ is an old adjective "appointed beforehand" (\pro, thesmos\, from \tithˆmi\). Under Roman law the _tutor_ had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul's illustration at all.

rwp@Galatians:4:4 @{The fulness of the time} (\to plˆr“ma tou chronou\). Old word from \plˆro“\, to fill. Here the complement of the preceding time as in strkjv@Ephesians:1:10|. Some examples in the papyri in the sense of complement, to accompany. God sent forth his preexisting Son (Phillipians:2:6|) when the time for his purpose had come like the \prothesmia\ of verse 2|. {Born of a woman} (\genomenon ek gunaikos\). As all men are and so true humanity, "coming from a woman." There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words "his Son" (\ton huion autou\), so that both his deity and humanity are here stated as in strkjv@Romans:1:3|. Whatever view one holds about Paul's knowledge of the Virgin Birth of Christ one must admit that Paul believed in his actual personal preexistence with God (2Corinthians:8:9; strkjv@Phillipians:2:5-11|), not a mere existence in idea. The fact of the Virgin Birth agrees perfectly with the language here. {Born under the law} (\genomenon hupo nomon\). He not only became a man, but a Jew. The purpose (\hina\) of God thus was plainly to redeem (\exagorasˆi\, as in strkjv@3:13|) those under the law, and so under the curse. The further purpose (\hina\) was that we (Jew and Gentile) might receive (\apolab“men\, second aorist active subjunctive of \apolamban“\), not get back (Luke:15:27|), but get from (\apo\) God the adoption (\tˆn huiothesian\). Late word common in the inscriptions (Deissmann, _Bible Studies_, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in LXX. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also strkjv@Romans:8:15,23; strkjv@9:4; strkjv@Ephesians:1:5|. The Vulgate uses _adoptio filiorum_. It is a metaphor like the others above, but a very expressive one.

rwp@Galatians:4:6 @{Because ye are sons} (\hoti este huioi\). This is the reason for sending forth the Son (4:4| and here). We were "sons" in God's elective purpose and love. \Hoti\ is causal (1Corinthians:12:15; strkjv@Romans:9:7|). {The Spirit of his Son} (\to pneuma tou huioi autou\). The Holy Spirit, called the Spirit of Christ (Romans:8:9f.|), the Spirit of Jesus Christ (Phillipians:1:19|). The Holy Spirit proceeds from the Father and from the Son (John:15:26|). {Crying, Abba, Father} (\krazon Abba ho patˆr\). The participle agrees with \pneuma\ neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe's _The Raven_), any inarticulate cry like "the unuttered groanings" of strkjv@Romans:8:26| which God understands. This cry comes from the Spirit of Christ in our hearts. \Abba\ is the Aramaic word for father with the article and \ho patˆr\ translates it. The articular form occurs in the vocative as in strkjv@John:20:28|. It is possible that the repetition here and in strkjv@Romans:8:15| may be "a sort of affectionate fondness for the very term that Jesus himself used" (Burton) in the Garden of Gethsemane (Mark:14:36|). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul's case.

rwp@Galatians:4:13 @{Because of an infirmity of the flesh} (\di' astheneian tˆs sarkos\). All that we can get from this statement is the fact that Paul's preaching to the Galatians "the first time" or "the former time" (\to proteron\, adverbial accusative) was due to sickness of some kind whether it was eye trouble (4:15|) which was a trial to them or to the thorn in the flesh (2Corinthians:12:7|) we do not know. It can be interpreted as applying to North Galatia or to South Galatia if he had an attack of malaria on coming up from Perga. But the narrative in strkjv@Acts:13; 14| does not read as if Paul had planned to pass by Pisidia and by Lycaonia but for the attack of illness. The Galatians understood the allusion for Paul says "Ye know" (\oidate\).

rwp@Galatians:4:24 @{Which things contain an allegory} (\hatina estin allˆgoroumena\). Literally, "Which things are allegorized" (periphrastic present passive indicative of \allˆgore“\). Late word (Strabo, Plutarch, Philo, Josephus, ecclesiastical writers), only here in N.T. The ancient writers used \ainittomai\ to speak in riddles. It is compounded of \allo\, another, and \agoreu“\, to speak, and so means speaking something else than what the language means, what Philo, the past-master in the use of allegory, calls the deeper spiritual sense. Paul does not deny the actual historical narrative, but he simply uses it in an allegorical sense to illustrate his point for the benefit of his readers who are tempted to go under the burden of the law. He puts a secondary meaning on the narrative just as he uses \tupik“s\ in strkjv@1Corinthians:10:11| of the narrative. We need not press unduly the difference between allegory and type, for each is used in a variety of ways. The allegory in one sense is a speaking parable like Bunyan's _Pilgrim's Progress_, the Prodigal Son in strkjv@Luke:15|, the Good Shepherd in strkjv@John:10|. But allegory was also used by Philo and by Paul here for a secret meaning not obvious at first, one not in the mind of the writer, like our illustration which throws light on the point. Paul was familiar with this rabbinical method of exegesis (Rabbi Akiba, for instance, who found a mystical sense in every hook and crook of the Hebrew letters) and makes skilful use of that knowledge here. Christian preachers in Alexandria early fell victims to Philo's allegorical method and carried it to excess without regard to the plain sense of the narrative. That startling style of preaching survives yet to the discredit of sound preaching. Please observe that Paul says here that he is using allegory, not ordinary interpretation. It is not necessary to say that Paul intended his readers to believe that this allegory was designed by the narrative. He illustrates his point by it. {For these are} (\hautai gar eisin\). Allegorically interpreted, he means. {From Mount Sinai} (\apo orous Sinƒ\). Spoken from Mount Sinai. {Bearing} (\genn“sa\). Present active participle of \genna“\, to beget of the male (Matthew:1:1-16|), more rarely as here to bear of the female (Luke:1:13,57|). {Which is Hagar} (\hˆtis estin Hagar\). Allegorically interpreted.

rwp@Galatians:5:15 @{If ye bite and devour one another} (\ei allˆlous daknete kai katesthiete\). Condition of first class assumed as true. Two common and old verbs often used together of wild animals, or like cats and dogs. {That ye be not consumed one of another} (\mˆ hup' allˆl“n anal“thˆte\). Negative final clause with first aorist passive subjunctive of \analisk“\, old word to consume or spend. In N.T. only here and strkjv@Luke:9:54|. There is a famous story of two snakes that grabbed each other by the tail and each swallowed the other.

rwp@Galatians:5:24 @{Crucified the flesh} (\tˆn sarka estaur“san\). Definite event, first aorist active indicative of \stauro“\ as in strkjv@2:19| (mystical union with Christ). Paul uses \sarx\ here in the same sense as in verses 16,17,19|, "the force in men that makes for evil" (Burton). {With} (\sun\). "Together with," emphasizing "the completeness of the extermination of this evil force" and the guarantee of victory over one's passions and dispositions toward evil.

rwp@Info_Hebrews @ THE PURPOSE The author states it repeatedly. He urges the Jewish Christians to hold fast the confession which they have made in Jesus as Messiah and Saviour. Their Jewish neighbours have urged them to give up Christ and Christianity and to come back to Judaism. The Judaizers tried to make Jews out of Gentile Christians and to fasten Judaism upon Christianity with a purely sacramental type of religion as the result. Paul won freedom for evangelical and spiritual Christianity against the Judaizers as shown in the Corinthian Epistles, Galatians, and Romans. The Gnostics in subtle fashion tried to dilute Christianity with their philosophy and esoteric mysteries and here again Paul won his fight for the supremacy of Christ over all these imaginary \aeons\ (Colossians and Ephesians). But in Hebrews the author is battling to stop a stampede from Christ back to Judaism, a revolt (apostasy) in truth from the living God. These Jews argued that the prophets were superior to Jesus, the law came by the ministry of angels, Moses was greater than Jesus, and Aaron than Jesus. The author turns the argument on the Jews and boldly champions the Glory of Jesus as superior at every point to all that Judaism had, as God's Son and man's Saviour, the crown and glory of the Old Testament prophecy, the hope of mankind. It is the first great apologetic for Christianity and has never been surpassed. Moffatt terms it "a profound homily."

rwp@Info_Hebrews @ SOME BOOKS ON HEBREWS ANDEL, _Deuteronomy:Brief aan de Hebraer_ (1906). ANDERSON, R., _The Hebrews Epistle in the Light of the Types_ (1911). AYLES, _Destination, Date and Authorship of the Epistle to the Hebrews_ (1899). BAILEY, _Leading Ideas of the Epistle to the Hebrews_ (1907). BLASS, F., _Brief an die Hebraer, Text, Angabe der Rhythmen_ (1903). BLEEK, F., _Der Hebraerbrief Erklart_ (1840). BRUCE, A. B., _The Epistle to the Hebrews_ (1899). DALE, R. W., _The Jewish Temple in the Christian Church_ (1865). DAVIDSON, A. B., _The Epistle to the Hebrews_ (1882). DELITZSCH, F., _Commentary on the Hebrews_ (1857). DIBELIUS, M., _Der Verfasser des Hebraerbriefes_ (1910). DODS, M., _Expositor's Greek Testament_ (1910). DU BOSE, W. P., _High Priesthood and sacrifice_ (1908). EDWARDS, T. C., _Expositor's Bible_ (1888). FARRAR, F. W., _Cambridge Greek Testament_ (1893). GOODSPEED, E. J., _Bible for Home and School_ (1908). GRIFFTH-THOMAS, W. H., _Let Us Go On_ (1923). HEIGL, _Verfalser und Addresse des Briefes an die Hebraer_ (1905). HOLLMANN, _Schriften d. N. T_. 2 Aufl. (1907). KENDRICK, A. C., _American Commentary_ (1890). LIDGETT, J. S., _Sonship and Salvation_ (1921). LOWRIE, _An Explanation of Hebrews_ (1921). LUNEMANN, G., _Meyer Komm_. (1882). MACFADYEN, J. F., _Through the Eternal Spirit_ (1925). MACNEILL, _The Christology of the Epistle to the Hebrews_ (1914). MENEGOZ, E., _Lamentations:Theologie de l'epitre aux Hebreaux_ (1894). MILLIGAN, G., _The Theology of the Epistle to the Hebrews_ (1899). MOFFATT JAMES, _Int. and Cosit. Comm_. (1924) MOULE, H. C., _Messages from the Epistle to the Hebrews_ (1909). MURRAY, ANDREW, _Devotional Commentary_. NAIRNE, A., _The Epistle of Priesthood_ (1913). NAIRNE, A., _The Alexandrian Gospel_ (1917). PEAKE, A. S., _New Century Bible_ (1904). PORTER, S. J., _The Twelve-Gemmed Crown_ (1913). RENDALL, F., _The Theology of the Hebrew Christians_ (1886). RIGGENBACH, M., _Zoeckler Komm_. 2 Aufl. (1913). ROTHERHAM, _The Epistle to the Hebrews_ (1906). SAPHIR, A., _Exposition of Hebrews_. SCOTT, E. F., _The Epistle to the Hebrews_ (1922). SEEBERG, A., _Der Brief an die Hebraer_ (1912). SLOT, _Deuteronomy:Letterkundige Vorm van den Brief aan de Hebraer (1912). SODEN, VON, _Hand-Comm_. (1899). THOLUCK, A., _Komm. zum Briefe an die Hebraer_. VAUGHAN, C. J., _Epistle to the Hebrews_ (1899). WADE, _The Epistle to the Hebrews_ (1923). WEISS, B., _Meyer-Komm_. 6 Aufl. (1902). WEISS, B., _Der Hebraerbrief in Zeitgeschichtlicher Bekuch- tung_ (1910). WELCH, _Authorship of the Epistle to the Hebrews_ (1899). WESTCOTT, B. F., _Epistle to the Hebrews_ (3rd ed. 1906). WICKHAM, E. C., _Westminster Comm_. (1910). WINDISCH, H., _Handbuch zum N.T_. (1913). WREDE, W., _Das literarisches Ratsel des Hebraerbriefs_ (1906). strkjv@Hebrews:1:1 @{God} (\ho theos\). This Epistle begins like Genesis and the Fourth Gospel with God, who is the Author of the old revelation in the prophets and of the new in his Son. Verses 1-3| are a _proemium_ (Delitzsch) or introduction to the whole Epistle. The periodic structure of the sentence (1-4|) reminds one of strkjv@Luke:1:1-4, strkjv@Romans:1:1-7, strkjv@1John:1:1-4|. The sentence could have concluded with \en hui“i\ in verse 2|, but by means of three relatives (\hon, di' hou, hos\) the author presents the Son as "the exact counterpart of God" (Moffatt). {Of old time} (\palai\). "Long ago" as in strkjv@Matthew:11:21|. {Having spoken} (\lalˆsas\). First aorist active participle of \lale“\, originally chattering of birds, then used of the highest form of speech as here. {Unto the fathers} (\tois patrasin\). Dative case. The Old Testament worthies in general without "our" or "your" as in strkjv@John:6:58; strkjv@7:22; strkjv@Romans:9:5|. {In the prophets} (\en tois prophˆtais\). As the quickening power of their life (Westcott). strkjv@Songs:4:7|. {By divers portions} (\polumer“s\). "In many portions." Adverb from late adjective \polumerˆs\ (in papyri), both in _Vettius Valens_, here only in N.T., but in Wisdom strkjv@7:22 and Josephus (_Ant_. VIII, 3, 9). The Old Testament revelation came at different times and in various stages, a progressive revelation of God to men. {In divers manners} (\polutrop“s\). "In many ways." Adverb from old adjective \polutropos\, in Philo, only here in N.T. The two adverbs together are "a sonorous hendiadys for 'variously'" (Moffatt) as Chrysostom (\diaphor“s\). God spoke by dream, by direct voice, by signs, in different ways to different men (Abraham, Jacob, Moses, Elijah, Isaiah, etc.).

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:1:12 @{A mantle} (\peribolaion\). Old word for covering from \pariball“\, to fling around, as a veil in strkjv@1Corinthians:11:15|, nowhere else in N.T. {Shalt thou roll up} (\helixeis\). Future active of \heliss“\, late form for \heiliss“\, in N.T. only here and strkjv@Revelation:6:14|, to fold together. {As a garment} (\h“s himation\). LXX repeats from 11|. {They shall be changed} (\allagˆsontai\). Second future passive of \allass“\, old verb, to change. {Shall not fail} (\ouk ekleipsousin\). Future active of \ekleip“\, to leave out, to fail, used of the sun in strkjv@Luke:23:45|. "Nature is at his mercy, not he at nature's" (Moffatt).

rwp@Hebrews:2:10 @{It became him} (\eprepen aut“i\). Imperfect active of \prep“\, old verb to stand out, to be becoming or seemly. Here it is impersonal with \telei“sai\ as subject, though personal in strkjv@Hebrews:7:26|. \Aut“i\ (him) is in the dative case and refers to God, not to Christ as is made plain by \ton archˆgon\ (author). One has only to recall strkjv@John:3:16| to get the idea here. The voluntary humiliation or incarnation of Christ the Son a little lower than the angels was a seemly thing to God the Father as the writer now shows in a great passage (2:10-18|) worthy to go beside strkjv@Phillipians:2:5-11|. {For whom} (\di' hon\). Referring to \aut“i\ (God) as the reason (cause) for the universe (\ta panta\). {Through whom} (\di' hou\). With the genitive \dia\ expresses the agent by whom the universe came into existence, a direct repudiation of the Gnostic view of intermediate agencies (aeons) between God and the creation of the universe. Paul puts it succinctly in strkjv@Romans:11:36| by his \ex autou kai di' autou kai eis auton ta panta\. The universe comes out of God, by means of God, for God. This writer has already said that God used his Son as the Agent (\di' hou\) in creation (1:2|), a doctrine in harmony with strkjv@Colossians:1:15f.| (\en aut“i, di' autou eis auton\) and strkjv@John:1:3|. {In bringing} (\agagonta\). Second aorist active participle of \ag“\ in the accusative case in spite of the dative \aut“i\ just before to which it refers. {The author} (\ton archˆgon\). Old compound word (\archˆ\ and \ag“\) one leading off, leader or prince as in strkjv@Acts:5:31|, one blazing the way, a pioneer (Dods) in faith (Hebrews:12:2|), author (Acts:3:15|). Either sense suits here, though author best (verse 9|). Jesus is the author of salvation, the leader of the sons of God, the Elder Brother of us all (Romans:8:29|). {To make perfect} (\telei“sai\). First aorist active infinitive of \teleio“\ (from \teleios\). If one recoils at the idea of God making Christ perfect, he should bear in mind that it is the humanity of Jesus that is under discussion. The writer does not say that Jesus was sinful (see the opposite in strkjv@4:15|), but simply that "by means of sufferings" God perfected his Son in his human life and death for his task as Redeemer and Saviour. One cannot know human life without living it. There was no moral imperfection in Jesus, but he lived his human life in order to be able to be a sympathizing and effective leader in the work of salvation.

rwp@Hebrews:2:18 @{In that} (\en h“i\). Literally, "In which" (\=en tout“i en h“i\, in that in which), a causal idea, though in strkjv@Romans:14:22| \en h“i\ means "wherein." {Hath suffered} (\peponthen\). Second perfect active indicative of \pasch“\, permanent part of Christ's experience. {Being tempted} (\peirastheis\). First aorist passive participle of \peiraz“\. The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew:4:8-11|), by Peter in the spirit of Satan (Matthew:16:22f.|), in Gethsemane (Matthew:26:39|), and caused intense suffering to Jesus (Luke:22:44; strkjv@Hebrews:5:8|). {He is able} (\dunatai\). This word strikes the heart of it all. Christ's power to help is due not merely to his deity as God's Son, but also to his humanity without which he could not sympathize with us (Hebrews:4:15|). {To succour} (\boˆthˆsai\). First aorist active infinitive of the old compound verb \boˆthe“\ (\boˆ\, a cry, \the“\, to run), to run at a cry or call for help (Matthew:15:25|). {Them that are tempted} (\tois peirazomenois\). Dative plural of the articular participle (present passive) of \peiraz“\. These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (\autos\) their predicament and is able to help them to be faithful.

rwp@Hebrews:4:2 @{For indeed we have had good tidings preached unto us} (\kai gar esmen euˆggelismenoi esmen\). Periphrastic perfect passive indicative of \euaggeliz“\ (from \euaggelion\, good news, glad tidings) to bring good news, used here in its original sense as in verse 6| of the Israelites (\euaggelisthentes\ first aorist passive participle). {Even as also they} (\kathaper kakeinoi\). See verse 6|. We have the promise of rest as the Israelites had. The parallel holds as to the promise, the privilege, the penalty. {The word of hearing} (\ho logos tˆs akoˆs\). As in strkjv@1Thessalonians:2:13|. Genitive \akoˆs\ describing \logos\, the word marked by hearing (the word heard). {Because they were not united by faith with them that heard} (\mˆ sunkekerasmenous tˆi pistei tois akousasin\). \Mˆ\, the usual negative of the participle. A very difficult phrase. The text is uncertain whether the participle (perfect passive of \sunkerannumi\, old verb to mix together) ends in \-os\ agreeing with \logos\ or \-ous\ agreeing with \ekeinous\ (them). Taking it in \-ous\ the translation is correct. \Pistei\ is in the instrumental case and \tois akousasin\ in the associative instrumental after \sun\.

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

rwp@Hebrews:5:1 @{In things pertaining to God} (\ta pros ton theon\). Accusative of general reference as in strkjv@2:17| (Romans:15:17|). The two essential points about any high priest are human sympathy (5:1-3|) and divine appointment (5:4|). He is taken from men and appointed in behalf of men. {That he may offer} (\hina prospherˆi\). Purpose clause with \hina\ and present active subjunctive of \prospher“\, "that he keep on offering (from time to time)." {Both gifts} (\d“ra\) {and sacrifices} (\kai thusias\). General term (\d“ra\) and bloody offerings, but the two together are inclusive of all as in strkjv@8:3; strkjv@9:9| (1Kings:8:64|). {For sins} (\huper hamarti“n\). His own included (7:27|) except in the case of Jesus.

rwp@Hebrews:5:7 @{In the days of his flesh} (\en tais hˆmerais tˆs sarkos autou\). Here (verses 7-9|) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was "without sin" (4:15|) he did not have to offer sacrifices "for himself," yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. {Having offered up} (\prosenegkas\). Second aorist active (\-a\ form) participle of \prospher“\ (cf. verse 3|). An allusion to the Agony of Christ in Gethsemane. {Supplications} (\hiketˆrias\). Socrates, Polybius, Job:(Job:40:22|) combine this word with \deˆseis\ (prayers) as here. The older form was \hikesia\. The word \hiketˆrios\ is an adjective from \hiketˆs\ (a suppliant from \hik“\, to come to one) and suggests one coming with an olive-branch (\elaia\). Here only in the N.T. {With strong crying and tears} (\meta kraugˆs ischuras kai dakru“n\). See strkjv@Luke:22:44f|. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John:11:35; strkjv@Luke:19:41|), but Gethsemane chiefly. {To save him from death} (\s“zein ek thanatou\). A reference to the cry of Jesus in Gethsemane (Matthew:26:39|). {Having been heard for his godly fear} (\eisakoustheis apo tˆs eulabeias\). Old word from \eulabˆs\ (taking hold well, strkjv@Luke:2:25| from \eu, lamban“\, the verb \eulabeomai\ in N.T. only in strkjv@Hebrews:11:7|), in N.T. only here and strkjv@12:28|. Fine picture of Christ's attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father's will.

rwp@Hebrews:5:14 @{For full-grown men} (\telei“n\). Predicate genitive. The word is for adults, relative perfection (\teleioi\) in contrast with babes as in strkjv@1Corinthians:2:6; strkjv@3:1; strkjv@13:11; strkjv@Phillipians:3:15; strkjv@Ephesians:4:4|, not absolute perfection (Matthew:5:48|). {Their senses} (\ta aisthˆtˆria\). The organs of perception (Stoic term for sense organs) from \aisthanomai\ (Luke:9:45|), in Plato, Galen, Hippocrates, here only in N.T. {Exercised} (\gegumnasmena\). Perfect passive participle of \gumnaz“\, to exercise (naked, \gumnos\). Galen uses \aisthˆtˆria gegumnasmena\ together after \ech“\ as we have here. For this predicate use of the participle with \ech“\ see strkjv@Luke:13:6; strkjv@14:19f|. "By reason of use" one gains such skill. {To discern} (\pros diakrisin\). "For deciding between" (from \diakrin“\), old word with ablative \kalou te kai kakou\ (between good and evil). See strkjv@1Corinthians:12:1; Rom strkjv@14:1|.

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

rwp@Hebrews:6:9 @{But we are persuaded} (\pepeismetha de\). Perfect passive indicative of \peith“\, literary plural. Note Paul's use of \pepeismai\ in strkjv@2Timothy:1:12|. {Better things} (\ta kreissona\). "The better things" than those pictures in strkjv@6:4-8|. {That accompany salvation} (\echomena s“tˆrias\). "Things holding on to salvation" (Mark:1:38|), a common Greek phrase \echomena\, present middle participle of \ech“\. {Though we thus speak} (\ei kai hout“s laloumen\). Concessive condition of the first class. Explanatory, not apologetic, of his plain talk. {Not unrighteous to forget} (\ou gar adikos epilathesthai\). Second aorist middle infinitive of \epilanthan“\ with genitive case (\ergou\, work, \agapˆs\, love). But even God cannot remember what they did not do. {In that ye ministered and still do minister} (\diakonˆsantes kai diakonountes\). First aorist active and present active participle of the one verb \diakone“\, the sole difference being the tense (single act _aorist_, repeated acts _present_).

rwp@Hebrews:7:13 @{Belongeth to another tribe} (\phulˆs heteras meteschˆken\). See strkjv@2:14| for \metech“\, perfect active indicative here. A different (\heteras\) tribe. {Hath given attendance at} (\proseschˆken\). Perfect active indicative (watch perfects in Hebrews, not "for" aorists) of \prosech“\, old verb, here with either \noun\ (mind) or self (\heauton\) understood with dative case (\t“i thusiastˆri“i\, the altar, for which word see strkjv@Matthew:5:23; strkjv@Luke:1:11|).

rwp@Hebrews:10:25 @{Not forsaking} (\mˆ egkataleipontes\). "Not leaving behind, not leaving in the lurch" (2Timothy:4:10|). {The assembling of yourselves together} (\tˆn episunag“gˆn heaut“n\). Late double compound from \episunag“\, to gather together (\sun\) besides (\epi\) as in strkjv@Matthew:23:37; strkjv@Luke:17:27|. In N.T. only here and strkjv@2Thessalonians:2:1|. In an inscription 100 B.C. for collection of money (Deissmann, _Light_, etc., p. 103). {As the custom of some is} (\kath“s ethos tisin\). "As is custom to some." For \ethos\ (custom) see strkjv@Luke:22:39; strkjv@John:19:40|. Already some Christians had formed the habit of not attending public worship, a perilous habit then and now. {Songs:much the more as} (\tosout“i mallon hos“i\). Instrumental case of measure or degree, "by so much the more as," both with \tosout“i\ and \hos“i\. {The day drawing nigh} (\eggizousan tˆn hˆmeran\). The Second Coming of Christ which draws nearer all the time (Romans:13:12|).

rwp@Hebrews:10:36 @{Which} (\hˆtis\). Your boldness of verse 35|. {Recompense of reward} (\misthapodosian\). Late double compound, like \misthapodotˆs\ (Hebrews:11:6|), from \misthos\ (reward, wages) and \apodid“mi\, to give back, to pay (repay). In N.T. only here, strkjv@2:2; strkjv@11:26|. {Of patience} (\hupomonˆs\). Old word for remaining under trial (Luke:8:15|). This was the call of the hour then as now. {Having done the will of God} (\to thelˆma tou theou\). This is an essential prerequisite to the exercise of patience and to obtain the promised blessing. There is no promise to those who patiently keep on doing wrong. {That ye may receive the promise} (\hina komisˆsthe tˆn epaggelian\) Purpose clause with \hina\ and the first aorist middle subjunctive of \komiz“\, old verb to carry (Luke:7:37|), in the middle to get back one's own (Matthew:25:27|), to receive. See also strkjv@11:39|. Now the author is ready to develop this great idea of receiving the promise in Christ.

rwp@Hebrews:11:8 @{Not knowing whither he went} (\mˆ epistamenos pou erchetai\). Usual negative \mˆ\ with a participle (present middle from \epistamai\, old and common verb to put the mind on). Present middle indicative (\erchetai\) preserved in the indirect question after the secondary tense \exˆlthen\ (went out) from which \epistamenos\ gets its time. Abraham is a sublime and graphic example of faith. He did not even know where the land was that he was going to receive "as an inheritance" (\eis klˆronomian\).

rwp@Hebrews:11:16 @{They desire} (\oregontai\). Present middle indicative of \oreg“\, old word for stretching out after, yearning after as in strkjv@1Timothy:3:1|. {Their God} (\theos aut“n\). Predicate nominative with the epexegetic infinitive \epikaleisthai\ (to be called) used with \ouk epaischunetai\ (is not ashamed).

rwp@Hebrews:12:5 @{Ye have forgotten} (\eklelˆsthe\). Perfect middle indicative of \eklanthan“\, to cause to forget, old verb, here only in the N.T. with genitive case as usual. {Reasoneth with you} (\humin dialegetai\). Present middle indicative of \dialegomai\, old verb to ponder different (\dia-\) things, to converse, with dative. Cf. strkjv@Acts:19:8f|. The quotation is from strkjv@Proverbs:3:11f|. {Regard not lightly} (\mˆ olig“rei\). Prohibition with \mˆ\ and the present active imperative of \olig“re“\, old verb from \olig“ros\ and this from \oligos\ (little) and \h“ra\ (hour), old verb, here only in N.T. {Chastening} (\paideias\). Old word from \paideu“\, to train a child (\pais\), instruction (2Timothy:3:16|), which naturally includes correction and punishment as here. See also strkjv@Ephesians:6:4|. {Nor faint} (\mˆde ekluou\). Prohibition with \mˆ\ and present passive imperative of \eklu“\ (see verse 3|).

rwp@Hebrews:12:6 @{Scourgeth} (\mastigoi\). Present active indicative of \mastigo“\, old verb from \mastix\ (whip). This is a hard lesson for God's children to learn and to understand. See strkjv@5:7| about Jesus.

rwp@Hebrews:12:10 @{They} (\hoi men\). Demonstrative \hoi\ in contrast (\men\). {Chastened} (\epaideuon\). Imperfect active, used to chasten. {As seemed good to them} (\kata to dokoun autois\). "According to the thing seeming good to them." \Dokoun\ is present active neuter singular articular participle of \doke“\. {But he} (\ho de\). Demonstrative with \de\ vs. \men\. {For our profit} (\epi to sumpheron\). Present active articular neuter singular participle of \sumpher“\, to bear together as in strkjv@1Corinthians:12:7|. {That we may be partakers} (\eis to metalabein\). Articular second aorist active infinitive of \metalamban“\ with \eis\ for purpose, "for the partaking." {Of his holiness} (\tˆs hagiotˆtos autou\). Genitive with \metalabein\ (to share in). Rare word, in N.T. only here and strkjv@2Corinthians:1:12|.

rwp@Hebrews:12:23 @{To the general assembly} (\panˆgurei\). Old word (from \pas\ and \aguris, ageir“\). Here only in N.T. \Panˆguriz“\ occurs in strkjv@Isaiah:66:10| for keeping a festal holiday. Possibly to be connected with \aggel“n\, though not certain. {Church of the firstborn} (\ekklˆsiƒi pr“totok“n\). Probably an additional item besides the angelic host as the people of Israel are called firstborn (Exodus:4:22|). The word \ekklˆsia\ here has the general sense of all the redeemed, as in strkjv@Matthew:16:18; strkjv@Colossians:1:18; strkjv@Ephesians:5:24-32|, and equivalent to the kingdom of God. {Who are enrolled in heaven} (\apogegrammen“n en ouranois\). Perfect passive participle of \apograph“\, old verb to write off, to copy, to enroll as in strkjv@Luke:2:1,3,5| (only N.T. examples). Enrolled as citizens of heaven even while on earth (Luke:10:20; strkjv@Phillipians:1:27; strkjv@3:20; strkjv@4:3; strkjv@Revelation:13:8|, etc.). {To God the Judge of all} (\kritˆi the“i pant“n\). All these chief substantives in the dative case. People should not forget that God is the Judge of all men. {Made perfect} (\tetelei“men“n\). Perfect passive participle of \teleio“\, perfected at last (11:40|).

rwp@James:4:1 @{Whence} (\pothen\). This old interrogative adverb (here twice) asks for the origin of wars and fights. James is full of interrogatives, like all diatribes. {Wars} (\polemoi\) {--fightings} (\machai\). {War} (\polemos\, old word, strkjv@Matthew:24:6|) pictures the chronic state or campaign, while \machˆ\ (also old word, strkjv@2Corinthians:7:5|) presents the separate conflicts or battles in the war. Songs:James covers the whole ground by using both words. The origin of a war or of any quarrel is sometimes hard to find, but James touches the sore spot here. {Of your pleasures} (\ek t“n hˆdon“n hum“n\). Old word from \hˆdomai\. Ablative case here after \ek\, "out of your sinful, sensual lusts," the desire to get what one does not have and greatly desires. {That war} (\t“n strateuomen“n\). Present middle articular participle (ablative case agreeing with \hˆdon“n\) of \strateu“\, to carry on a campaign, here as in strkjv@1Peter:2:11| of the passions in the human body. James seems to be addressing nominal Christians, "among you" (\en humin\). Modern church disturbances are old enough in practice.

rwp@James:4:11 @{Speak not one against another} (\mˆ katalaleite allˆl“n\). Prohibition against such a habit or a command to quit doing it, with \mˆ\ and the present imperative of \katalale“\, old compound usually with the accusative in ancient Greek, in N.T. only with the genitive (here, strkjv@1Peter:2:12; strkjv@3:16|). Often harsh words about the absent. James returns to the subject of the tongue as he does again in strkjv@5:12| (twice before, strkjv@1:26; strkjv@3:1-12|). {Judgeth} (\krin“n\). In the sense of harsh judgment as in strkjv@Matthew:7:1; strkjv@Luke:6:37| (explained by \katadikaz“\). {Not a doer of the law, but a judge} (\ouk poiˆtˆs nomou, alla kritˆs\). This tone of superiority to law is here sharply condemned. James has in mind God's law, of course, but the point is the same for all laws under which we live. We cannot select the laws which we will obey unless some contravene God's law, and so our own conscience (Acts:4:20|). Then we are willing to give our lives for our rebellion if need be.

rwp@James:4:13 @{Go to now} (\age nun\). Interjectional use of \age\ (from \ag“\) as in strkjv@5:1| (only N.T. instances) with a plural verb (\hoi legontes\, present active articular participle, ye that say) as is common in ancient Greek like \ide nun ˆkousate\ (Matthew:26:65|). {Today or tomorrow} (\sˆmeron ˆ aurion\). Correct text (Aleph B), not \kai\ (and). {Into this city} (\eis tˆnde tˆn polin\). Old demonstrative \hode\, rare in N.T. (Luke:10:39|) save in neuter plural \tade\ (these things strkjv@Acts:21:11|). One would point out the city on the map (Mayor) as he made the proposal (we will go, \poreusometha\). {And spend a year there} (\kai poiˆsomen ekei eniauton\). Another future (active of \poie“\). "We will do a year there." {And trade} (\kai emporeusometha\). Future middle of \emporeuomai\ (\en, poreuomai\, to go in), old verb from \emporos\ (a merchant or trader, a drummer, one going in and getting the trade, strkjv@Matthew:13:45|), a vivid picture of the Jewish merchants of the time. {And get gain} (\kai kerdˆsomen\). Future (Ionic form) active of \kerdain“\, old verb from \kerdos\ (gain, strkjv@Phillipians:1:21|), as in strkjv@Matthew:16:26|.

rwp@James:5:3 @{Are rusted} (\kati“tai\). Perfect passive indicative (singular for \chrusos\ and \arguros\ are grouped as one) of \katio“\, late verb (from \ios\, rust) with perfective sense of \kata\, to rust through (down to the bottom), found only here, Sir. strkjv@12:11, Epictetus (_Diss_. 4, 6, 14). {Rust} (\ios\). Poison in strkjv@James:3:8; strkjv@Romans:3:13| (only N.T. examples of old word). Silver does corrode and gold will tarnish. Dioscorides (V.91) tells about gold being rusted by chemicals. Modern chemists can even transmute metals as the alchemists claimed. {For a testimony} (\eis marturion\). Common idiom as in strkjv@Matthew:8:4| (use of \eis\ with accusative in predicate). {Against you} (\humin\). Dative of disadvantage as in strkjv@Mark:6:11| (\eis marturion autois\) where in the parallel passage (Luke:9:5|) we have \eis marturion ep' autous\. "To you" will make sense, as in strkjv@Matthew:8:4; strkjv@10:18|, but "against" is the idea here as in strkjv@Luke:21:13|. {Shall eat} (\phagetai\). Future middle (late form from \ephagon\) of defective verb \esthi“\, to eat. {Your flesh} (\tas sarkas\). The plural is used for the fleshy parts of the body like pieces of flesh (Revelation:17:16; strkjv@19:18,21|). Rust eats like a canker, like cancer in the body. {As fire} (\h“s pur\). Editors differ here whether to connect this phrase with \phagetai\, just before (as Mayor), for fire eats up more rapidly than rust, or with the following, as Westcott and Hort and Ropes, that is the eternal fire of Gehenna which awaits them (Matthew:25:41; strkjv@Mark:9:44|). This interpretation makes a more vivid picture for \ethˆsaurisate\ (ye have laid up, first aorist active indicative of \thˆsauriz“\, strkjv@Matthew:6:19| and see strkjv@Proverbs:16:27|), but it is more natural to take it with \phagetai\.

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

rwp@Info_John @ THE PURPOSE OF THE BOOK He tells us himself in strkjv@John:20:30f|. He has made a selection of the many signs wrought by Jesus for an obvious purpose: "But these are written, that ye may believe that Jesus is the Christ, the Son of God; and that believing ye may have life in his name." This is the high and noble purpose plainly stated by the author. The book is thus confessedly apologetic and this fact ruins it with the critics who demand a dull and dry chronicle of events without plan or purpose in a book of history. Such a book would not be read and would be of little value if written. Each of the Synoptics is written with a purpose and every history or biography worth reading is written with a purpose. It is one thing to have a purpose in writing, but quite another to suppress or distort facts in order to create the impression that one wishes. This John did not do. He has given us his deliberate, mature, tested view of Jesus Christ as shown to him while alive and as proven since his resurrection. He writes to win others to like faith in Christ.

rwp@Info_John @ JOHN'S PORTRAIT OF CHRIST No one questions that the Fourth Gospel asserts the deity of Christ. It is in the Prologue at the very start: "And the Word was God" (John:1:1|) and in the correct text of strkjv@John:1:18|, "God only begotten" (\theos monogenˆs\). It occurs repeatedly in the book as in the witness of the Baptist: "This is the Son of God" (John:1:34|). It is in the charge of the Pharisees (John:5:18|) and the claim of Christ himself (John:5:20-23; strkjv@6:48; strkjv@8:12,58; strkjv@11:25; strkjv@14:9; strkjv@17:5|) with the full and frank conviction of the author in strkjv@John:20:31|. He has made good his purpose. He has proven that Jesus of Nazareth is the Son of God. With some critics this purpose has vitiated the entire book. The effort has been made to show that Paul, Peter, the Epistle to the Hebrews, the Synoptics give a lower view of Christ without the term \theos\ applied to him. In particular it was once argued that Q, the Logia of Jesus, used by Matthew and Luke (the non-Markan portions in both Matthew and Luke), gives a reduced picture of Jesus as on a lower plane than God, the Arian or Ritschlian view at any rate as answering for God to us though not God in actual nature. But in the Logia of Jesus we find the same essential picture of Jesus Christ as the Son of God and the Son of Man as I have shown in my _The Christ of the Logia_ (1924). The only way to get rid of the deity of Christ in the New Testament is to throw overboard all the books in it as legendary or reflections of late theological development away from the original picture. The very earliest picture drawn of Christ that has been preserved to us, that in the Logia of Jesus (drawn W. M. Ramsay believes before Christ's crucifixion), is in essential agreement with the fully drawn portrait in the Fourth Gospel. Each picture in the Four Gospels adds touches of its own, but the features are the same, those of the God-Man Jesus Christ, the Saviour of the world. The brilliant blind preacher of Edinburgh, George Matheson, sees this clearly (_Studies in the Portrait of the Messiah_, 1900; _St. John's Portrait of Christ_, 1910).

rwp@John:1:2 @{The same} (\houtos\). "This one," the Logos of verse 1|, repeated for clarity, characteristic of John's style. He links together into one phrase two of the ideas already stated separately, "in the beginning he was with God," "afterwards in time he came to be with man" (Marcus Dods). Thus John clearly states of the Logos Pre-existence before Incarnation, Personality, Deity.

rwp@John:1:10 @{He was in the world} (\en t“i kosm“i ˆn\). Imperfect tense of continuous existence in the universe before the Incarnation as in verses 1,2|. {Was made by him} (\di' autou egeneto\). "Through him." Same statement here of "the world" (\ho kosmos\) as that made in verse 3| of \panta\. {Knew him not} (\auton ouk egn“\). Second aorist active indicative of common verb \ginosk“\, what Gildersleeve called a negative aorist, refused or failed to recognize him, his world that he had created and that was held together by him (Colossians:1:16|). Not only did the world fail to know the Pre-incarnate Logos, but it failed to recognize him when he became Incarnate (John:1:26|). Two examples in this sentence of John's fondness for \kai\ as in verses 1,4,5,14|, the paratactic rather than the hypotactic construction, like the common Hebrew use of _wav_.

rwp@John:1:12 @{As many as received him} (\hosoi elabon auton\). Effective aorist active indicative of \lamban“\ "as many as did receive him," in contrast with \hoi idioi\ just before, exceptional action on the part of the disciples and other believers. {To them} (\autois\). Dative case explanatory of the relative clause preceding, an anacoluthon common in John 27 times as against 21 in the Synoptists. This is a common Aramaic idiom and is urged by Burney (_Aramaic Origin_, etc., p. 64) for his theory of an Aramaic original of the Fourth Gospel. {The right} (\exousian\). In strkjv@5:27| \ed“ken\ (first aorist active indicative of \did“mi\) \exousian\ means authority but includes power (\dunamis\). Here it is more the notion of privilege or right. {To become} (\genesthai\). Second aorist middle of \ginomai\, to become what they were not before. {Children of God} (\tekna theou\). In the full spiritual sense, not as mere offspring of God true of all men (Acts:17:28|). Paul's phrase \huioi theou\ (Gal strkjv@3:26|) for believers, used also by Jesus of the pure in heart (Matthew:5:9|), does not occur in John's Gospel (but in strkjv@Revelation:21:7|). It is possible that John prefers \ta tekna tou theou\ for the spiritual children of God whether Jew or Gentile (John:11:52|) because of the community of nature (\teknon\ from root \tek-\, to beget). But one cannot follow Westcott in insisting on "adoption" as Paul's reason for the use of \huioi\ since Jesus uses \huioi theou\ in strkjv@Matthew:5:9|. Clearly the idea of regeneration is involved here as in strkjv@John:3:3|. {Even to them that believe} (\tois pisteuousin\). No "even" in the Greek, merely explanatory apposition with \autois\, dative case of the articular present active participle of \pisteu“\. {On his name} (\eis to onoma\). Bernard notes \pisteu“ eis\ 35 times in John, to put trust in or on. See also strkjv@2:23; strkjv@3:38| for \pisteu“ eis to onoma autou\. This common use of \onoma\ for the person is an Aramaism, but it occurs also in the vernacular papyri and \eis to onoma\ is particularly common in the payment of debts (Moulton and Milligan's _Vocabulary_). See strkjv@Acts:1:15| for \onomata\ for persons.

rwp@John:1:13 @{Which were born} (\hoi egennˆthˆsan\). First aorist passive indicative of \genna“\, to beget, "who were begotten." By spiritual generation (of God, \ek theou\), not by physical (\ex haimat“n\, plural as common in classics and O.T., though why it is not clear unless blood of both father and mother; \ek thelˆmatos sarkos\, from sexual desire; \ek thelˆmatos andros\, from the will of the male). But _b_ of the old Latin reads _qui natus est_ and makes it refer to Christ and so expressly teach the Virgin Birth of Jesus. Likewise Irenaeus reads _qui natus est_ as does Tertullian who argues that _qui nati sunt_ (\hoi egennˆthˆsan\) is an invention of the Valentinian Gnostics. Blass (_Philology of the Gospels_, p. 234) opposes this reading, but all the old Greek uncials read \hoi egennˆthˆsan\ and it must be accepted. The Virgin Birth is doubtless implied in verse 14|, but it is not stated in verse 13|.

rwp@John:1:19 @{And this is the witness of John} (\kai hautˆ estin hˆ marturia tou I“anou\). He had twice already alluded to it (verses 7f., 15|) and now he proceeds to give it as the most important item to add after the Prologue. Just as the author assumes the birth narratives of Matthew and Luke, so he assumes the Synoptic accounts of the baptism of Jesus by John, but adds various details of great interest and value between the baptism and the Galilean ministry, filling out thus our knowledge of this first year of the Lord's ministry in various parts of Palestine. The story in John proceeds along the same lines as in the Synoptics. There is increasing unfolding of Christ to the disciples with increasing hostility on the part of the Jews till the final consummation in Jerusalem. {When the Jews sent unto him} (\hote apesteilan pros auton hoi Ioudaioi\). John, writing in Ephesus near the close of the first century long after the destruction of Jerusalem, constantly uses the phrase "the Jews" as descriptive of the people as distinct from the Gentile world and from the followers of Christ (at first Jews also). Often he uses it of the Jewish leaders and rulers in particular who soon took a hostile attitude toward both John and Jesus. Here it is the Jews from Jerusalem who sent (\apesteilan\, first aorist active indicative of \apostell“\). {Priests and Levites} (\hiereis kai Leueitas\). Sadducees these were. Down below in verse 24| the author explains that it was the Pharisees who sent the Sadducees. The Synoptics throw a flood of light on this circumstance, for in strkjv@Matthew:3:7| we are told that the Baptist called the Pharisees and Sadducees "offspring of vipers" (Luke:3:7|). Popular interest in John grew till people were wondering "in their hearts concerning John whether haply he were the Christ" (Luke:3:15|). Songs:the Sanhedrin finally sent a committee to John to get his own view of himself, but the Pharisees saw to it that Sadducees were sent. {To ask him} (\hina er“tˆs“sin auton\). Final \hina\ and the first aorist active subjunctive of \er“ta“\, old verb to ask a question as here and often in the _Koin‚_ to ask for something (John:14:16|) like \aite“\. {Who art thou?} (\su tis ei;\). Direct question preserved and note proleptic position of \su\, "Thou, who art thou?" The committee from the Sanhedrin put the question sharply up to John to define his claims concerning the Messiah.

rwp@John:1:49 @{Thou art the Son of God} (\su ei ho huios tou theou\). Whether Nathanael had heard the Baptist say this of Jesus (1:34|) we do not know, apparently not, but Nathanael was a student of the Old Testament as Philip implied (1:45|) and was quick to put together his knowledge, the statement of Philip, and the manifest supernatural knowledge of Jesus as just shown. There is no reason for toning down the noble confession of Nathanael in the light of Christ's claim in verse 51|. Cf. the confession of Peter in strkjv@6:69; strkjv@Matthew:16:16| and Martha's in strkjv@John:11:27|. Nathanael goes further. {Thou art King of Israel} (\Basileus ei tou Israˆl\). To us this seems an anti-climax, but not so to Nathanael for both are Messianic titles in strkjv@Psalms:2| and Jesus is greeted in the Triumphal Entry as the King of Israel (John:12:13|).

rwp@John:2:17 @{Remembered} (\emnˆsthˆsan\). First aorist passive indicative of \mimnˆsk“\, to remind, "were reminded." Westcott notes the double effect of this act as is true of Christ's words and deeds all through John's Gospel. The disciples are helped, the traders are angered. {That it is written} (\hoti gegrammenon estin\). Periphrastic perfect passive indicative of \graph“\ retained in indirect discourse (assertion). {The zeal of thine house} (\ho zˆlos tou oikou sou\). Objective genitive. "The zeal for thy house." {Shall eat me up} (\kataphagetai me\). Future middle indicative of \katesthi“\, defective verb, to eat down ("up" we say), perfective use of \kata-\. This future \phagomai\ is from the second aorist \ephagon\. It is a quotation from strkjv@Psalms:69:9|, frequently quoted in the N.T.

rwp@John:3:29 @{The bridegroom} (\numphios\). Predicate nominative without article. Both \numphˆ\ (bride) and \numphios\ are old and common words. Jesus will use this metaphor of himself as the Bridegroom (Mark:2:19|) and Paul develops it (2Corinthians:11:2; strkjv@Ephesians:5:23-32|) and so in Revelation (19:7; strkjv@21:2|). John is only like the _paranymph_ (\paranumphios\) or "the friend of the bridegroom." His office is to bring groom and bride together. Songs:he stands expectant (\hestˆk“s\, second perfect active participle of \histˆmi\) and listens (\akou“n\, present active participle of \akou“\) with joy ({rejoiceth greatly}, \charƒi chairei\, "with joy rejoices") to the music of the bridegroom's voice. {This my joy therefore is fulfilled} (\hautˆ oun hˆ chara peplˆr“tai\). Perfect passive indicative of \plˆro“\, stands filled like a cup to the brim with joy.

rwp@John:4:20 @{In this mountain} (\en t“i orei tout“i\). Jacob's Well is at the foot of Mount Gerizim toward which she pointed. Sanballat erected a temple on this mountain which was destroyed by John Hyrcanus B.C. 129. Abraham (Genesis:12:7|) and Jacob (Genesis:33:20|) set up altars at Shechem. On Gerizim were proclaimed the blessings recorded in strkjv@Deuteronomy:28|. The Samaritan Pentateuch records an altar set up on Gerizim that is on Ebal (over 200 feet higher than Gerizim) in the Hebrew (Deuteronomy:27:4|). The Samaritans held that Abraham offered up Isaac on Gerizim. The Samaritans kept up this worship on this mountain and a handful do it still. {And ye say} (\kai humeis legete\). Emphasis on \humeis\ (ye). Ye Jews. {Ought to worship} (\proskunein dei\). "Must worship," as of necessity (\dei\). The woman felt that by raising this theological wrangle she would turn the attention of Jesus away from herself and perhaps get some light on the famous controversy. \Proskune“\ in John is always worship, not just respect.

rwp@John:4:35 @{Say not ye?} (\Ouch humeis legete;\). It is not possible to tell whether Jesus is alluding to a rural proverb of which nothing is known about there being four months from seedtime to harvest (a longer time than four months in fact) or whether he means that it was then actually four months to harvest. In the latter sense, since harvest began about the middle of April, it would be December when Jesus spoke. {There are yet four months} (\eti tetramˆnos estin\). The use of \eti\ (yet) and the fact that the space between seedtime and harvest is longer than four months (\tetra\, Aeolic for \tessara\, and \mˆn\, month) argue against the proverb idea. {And then cometh the harvest} (\kai ho therismos erchetai\). "And the harvest (\therismos\, from \theriz“\, rare in Greek writers) comes." The possible Iambic verse here is purely accidental as in strkjv@5:14|. {Lift up your eyes} (\eparate tous ophthalmous hum“n\). First aorist active imperative of \epair“\. Deliberate looking as in strkjv@John:6:5| where \theaomai\ also is used as here. {Fields} (\ch“ras\). Cultivated or ploughed ground as in strkjv@Luke:21:21|. {White} (\leukai\). Ripened grain like grey hair (Matthew:5:36|). {Already unto harvest} (\pros therismon ˆdˆ\). Probably \ˆdˆ\ (already) goes with verse 36|. The Samaritans could already be seen approaching and they were the field "white for harvest." This is the meaning of Christ's parable. If it is the spring of the year and Christ can point to the ripened grain, the parable is all the plainer, but it is not dependent on this detail. Recall the parable of the sower in strkjv@Matthew:13|.

rwp@John:4:36 @{Already he that reapeth receiveth wages} (\ˆdˆ ho theriz“n misthon lambanei\). The spiritual harvester can gather his harvest without waiting four months. Jesus is reaping a harvest right now by the conversion of this woman. The labourer is worthy of his hire (Luke:10:7; strkjv@2Timothy:2:6|). John does not use \misthos\ (reward) again, but \karpos\ (15:2-16|), "fruit for life eternal" (cf. strkjv@4:14|). {That he that soweth and he that reapeth may rejoice together} (\hina ho speir“n homou chairˆi kai ho theriz“n\). Final use of \hina\ with present active subjunctive of \chair“\, to rejoice, in the singular with \ho speir“n\ (the sower) and to be repeated with \ho theriz“n\ (the reaper). The adverb \homou\ (together) elsewhere in N.T. only strkjv@20:4; strkjv@21:2; strkjv@Acts:2:1|. Usually considerable time passes between the sowing and the reaping as in verse 35|. Amos (Amos:9:13|) spoke of the time when "the ploughman shall overtake the reaper" and that has happened here with the joy of the harvest time (Isaiah:9:3|). Jesus the Sower and the disciples as the reapers are here rejoicing simultaneously.

rwp@John:6:2 @{Followed} (\ˆkolouthei\). Descriptive imperfect active, picturing the crowd, but without the details of the boat for Christ and the rapid race of the crowd on foot (Mark:6:32f.; strkjv@Matthew:14:13f.|). {They beheld} (\ethe“roun\). Imperfect active of \the“re“\. They had been beholding the signs which Jesus had been doing (\epoiei\, imperfect again) for a long time (2:23|), most of which John has not given (Mark:1:29f.; strkjv@2:1; strkjv@3:1; strkjv@6:5|). The people were eager to hear Jesus again (Luke:9:11|) and to get the benefit of his healing power "on them that were sick" (\epi t“n asthenount“n\, the weak or feeble, without strength, \a\ privative and \sthenos\, strength).

rwp@John:6:8 @{One of} (\heis ek\). Songs:in strkjv@12:4|; strkjv@13:23; strkjv@Mark:13:1| without \ek\. {Simon Peter's brother} (\ho adelphos Sim“nos Petrou\). Songs:described in strkjv@1:40|. The great distinction of Andrew was precisely this that he brought Simon to Christ. Philip and Andrew appear together again in strkjv@12:20-22|, but in the Synoptics he is distinguished only in strkjv@Mark:13:3|. In the Muratorian Fragment Andrew received the revelation for John to write the Fourth Gospel.

rwp@John:6:12 @{And when they were filled} (\h“s de eneplˆsthˆsan\). First aorist (effective) passive indicative of \empimplˆmi\, old verb to fill in, to fill up, to fill completely. They were all satisfied. The Synoptics have \echortasthˆsan\ like strkjv@John:6:26| (\echortasthˆte\). {Gather up} (\sunagagete\). Second aorist active imperative of \sunag“\, to gather together. {Broken pieces} (\klasmata\). From \kla“\, to break. Not crumbs or scraps on the ground, but pieces broken by Jesus (Mark:6:41|) and not consumed. {Be lost} (\apolˆtai\). Second aorist middle subjunctive of \apollumi\ with \hina\ in purpose clause. Only in John. There was to be no wastefulness in Christ's munificence. The Jews had a custom of leaving something for those that served.

rwp@John:6:24 @{When the multitude therefore saw} (\hote oun eiden ho ochlos\). Resumption and clarification of the complicated statements of verse 22|. {That Jesus was not there} (\hoti Iˆsous ouk estin ekei\). Present indicative retained in indirect discourse. They still did not understand how Jesus had crossed over, but they acted on the basis of the plain fact. {They themselves got into} (\enebˆsan autoi eis\). Second aorist active indicative of \embain“\ followed by \eis\ (both \en\ and \eis\ together as often in N.T.). {Seeking Jesus} (\zˆtountes ton Iˆsoun\). Present active participle of \zˆte“\. They had a double motive apart from the curiosity explained in verse 22|. They had clearly not given up the impulse of the evening before to make Jesus king (6:15|) and they had hopes of still another bountiful repast at the hands of Jesus as he said (6:26|).

rwp@John:6:26 @{Not because ye saw signs} (\ouch hoti eidete sˆmeia\). Second aorist active indicative of the defective verb \hora“\. They had seen the "signs" wrought by Jesus (verse 2|), but this one had led to wild fanaticism (verse 14|) and complete failure to grasp the spiritual lessons. {But because ye ate of the loaves} (\all' hoti ephagete ek t“n art“n\). Second aorist active indicative of \esthi“\, defective verb. {Ye were filled} (\echortasthˆte\). First aorist passive indicative of \chortaz“\, from \chortos\ (grass) as in verse 10|, to eat grass, then to eat anything, to satisfy hunger. They were more concerned with hungry stomachs than with hungry souls. It was a sharp and deserved rebuke.

rwp@John:6:27 @{Work not for} (\mˆ ergazesthe\). Prohibition with \mˆ\ and present middle imperative of \ergazomai\, old verb from \ergon\, work. {The meat} (\tˆn br“sin\). The act of eating (Romans:14:17|), corrosion (Matthew:6:19|), the thing eaten as here (2Corinthians:9:10|). See on ¯John:4:32|. {Which perisheth} (\tˆn apollumenˆn\). Present middle participle of \apollumi\. They were already hungry again. {Unto eternal life} (\eis z“ˆn ai“nion\). Mystical metaphor quite beyond this crowd hungry only for more loaves and fishes. Bernard thinks that John has here put together various sayings of Christ to make one discourse, a gratuitous interpretation. {Will give} (\d“sei\). Future active indicative of \did“mi\. The outcome is still future and will be decided by their attitude towards the Son of man (verse 51|). {For him the Father, even God, hath sealed} (\touton gar ho patˆr esphragisen ho theos\). Literally, "For this one the Father sealed, God." First aorist active indicative of \sphragiz“\, to seal. See elsewhere in strkjv@John:3:33| (attestation by man). Sealing by God is rare in N.T. (2Corinthians:1:22; strkjv@Ephesians:1:13; strkjv@4:30|). It is not clear to what item, if any single one, John refers when the Father set his seal of approval on the Son. It was done at his baptism when the Holy Spirit came upon him and the Father spoke to him. Cf. strkjv@5:37|.

rwp@John:6:35 @{I am the bread of life} (\Eg“ eimi ho artos tˆs z“ˆs\). This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the \theios logos\ in an allegorical sense, but this language is far removed from Philo's vagueness. In the Synoptics (Mark:14:22; strkjv@Matthew:26:26; strkjv@Luke:22:19|) Jesus uses bread (\artos\) as the symbol of his body in the Lord's Supper, but here Jesus offers himself in place of the loaves and fishes which they had come to seek (24,26|). He is the bread of life in two senses: it has life in itself, the living bread (51|), and it gives life to others like the water of life, the tree of life. John often has Jesus saying "I am" (\eg“ eimi\). As also in strkjv@6:41,48,51; strkjv@8:12; strkjv@10:7,9,11,14; strkjv@11:25; strkjv@14:6; strkjv@15:1,5|. {He that cometh to me} (\ho erchomenos pros eme\). The first act of the soul in approaching Jesus. See also verse 37|. {Shall not hunger} (\ou mˆ peinasˆi\). Strong double negative \ou me\ with first aorist (ingressive) active subjunctive, "shall not become hungry." {He that believeth on me} (\ho pisteu“n eis eme\). The continuous relation of trust after coming like \pisteuˆte\ (present tense) in verse 29|. See both verbs used together also in strkjv@7:37f|. {Shall never thirst} (\ou mˆ dipsˆsei p“pote\). Songs:the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with \p“pote\ (1:18|) added.

rwp@John:6:54 @{He that eateth} (\ho tr“g“n\). Present active participle for continual or habitual eating like \pisteuete\ in verse 29|. The verb \tr“g“\ is an old one for eating fruit or vegetables and the feeding of animals. In the N.T. it occurs only in strkjv@John:6:54,56,58; strkjv@13:18; strkjv@Matthew:24:38|. Elsewhere in the Gospels always \esthi“\ or \ephagon\ (defective verb with \esthi“\). No distinction is made here between \ephagon\ (48,50,52,53,58|) and \tr“g“\ (54,56,57,58|). Some men understand Jesus here to be speaking of the Lord's Supper by prophetic forecast or rather they think that John has put into the mouth of Jesus the sacramental conception of Christianity by making participation in the bread and wine the means of securing eternal life. To me that is a violent misinterpretation of the Gospel and an utter misrepresentation of Christ. It is a grossly literal interpretation of the mystical symbolism of the language of Jesus which these Jews also misunderstood. Christ uses bold imagery to picture spiritual appropriation of himself who is to give his life-blood for the life of the world (51|). It would have been hopeless confusion for these Jews if Jesus had used the symbolism of the Lord's Supper. It would be real dishonesty for John to use this discourse as a propaganda for sacramentalism. The language of Jesus can only have a spiritual meaning as he unfolds himself as the true manna.

rwp@John:8:50 @{But I seek not mine own glory} (\eg“ de ou zˆt“ tˆn doxan mou\). As they did not seek the glory of God (5:44; strkjv@8:4|). {And judgeth} (\kai krin“n\). The Father judges between you and me, though the Son is the Judge of mankind (5:22|). "It is only the \doxa\ (glory) that comes from God that is worth having" (Bernard).

rwp@John:8:54 @{If I glorify myself} (\ean eg“ doxas“ emauton\). Third-class condition with \ean\ and first aorist active subjunctive (or future active indicative) of \doxaz“\. {It is my Father that glorifieth me} (\estin ho patˆr mou ho doxaz“n me\). The position and accent of \estin\ mean: "Actually my Father is the one," etc. {Of whom ye say} (\hon humeis legete\). The accusative of the person (\hon\) with \legete\ is regular (cf. strkjv@10:36|). {Your God} (\theos hum“n\). Songs:Aleph B D and apparently correct, though A C L W Delta Theta have \hˆm“n\ (our God). The \hoti\ can be taken as recitative (direct quotation, \hˆm“n\, our) or declarative (indirect, that, and so \hum“n\). The Jews claimed God as their peculiar national God as they had said in 41|. Songs:Jesus turns this confession and claim against them.

rwp@John:9:19 @{Is this your son who ye say was born blind? how doth he now see?} (\Houtos estin ho huios hum“n, hon humeis lˆgete hoti tuphlos egennˆthˆ; p“s oun blepei arti;\). It was shrewdly put with three questions in one in order to confuse the parents if possible and give the hostile Pharisees a handle.

rwp@John:9:22 @{Because they feared the Jews} (\hoti ephobounto tous Ioudaious\). Imperfect middle, a continuing fear and not without reason. See already the whispers about Jesus because of fear of the Jews (7:13|). {Had agreed already} (\ˆdˆ sunetetheinto\). Past perfect middle of \suntithˆmi\, to put together, to form a compact (7:32,47-49|). {If any man should confess him to be Christ} (\ean tis auton homologˆsˆi Christon\). Condition of third class with \ean\ and first aorist active subjunctive of \homologe“\ and predicate accusative \Christon\. Jesus had made confession of himself before men the test of discipleship and denial the disproof (Matthew:10:32; strkjv@Luke:12:8|). We know that many of the rulers nominally believed on Jesus (12:42|) and yet "did not confess him because of the Pharisees" (\alla dia tous Pharisaious ouch h“mologoun\), for the very reason given here, "that they might not be put out of the synagogue" (\hina mˆ aposunag“goi gen“ntai\). Small wonder then that here the parents cowered a bit. {That he should be put out of the synagogue} (\hina aposunag“gos genˆtai\). Sub-final use of \hina\ with second aorist middle subjunctive of \ginomai\. \Aposunag“gos\ (\apo\ and \sunag“gˆ\) is found in N.T. only here and strkjv@12:42; strkjv@16:2|. A purely Jewish word naturally. There were three kinds of excommunication (for thirty days, for thirty more, indefinitely).

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

rwp@John:11:50 @{That it is expedient for you} (\hoti sumpherei humin\). Indirect discourse with present active indicative of \sumpher“\ used with the \hina\ clause as subject. It means to bear together, to be profitable, with the dative case as here (\humin\, for you). It is to your interest and that is what they cared most for. {That one man die} (\hina heis anthr“pos apothanˆi\). Sub-final use of \hina\ with second aorist active subjunctive of \apothnˆsk“\ as subject clause with \sumpherei\. See strkjv@16:7; strkjv@18:7| for the same construction. {For the people} (\huper tou laou\). \Huper\ simply means _over_, but can be in behalf of as often, and in proper context the resultant idea is "instead of" as the succeeding clause shows and as is clearly so in strkjv@Galatians:3:13| of the death of Christ and naturally so in strkjv@2Corinthians:5:14f.; strkjv@Romans:5:6|. In the papyri \huper\ is the usual preposition used of one who writes a letter for one unable to write. {And that the whole nation perish not} (\kai mˆ holon to ethnos apolˆtai\). Continuation of the \hina\ construction with \mˆ\ and the second aorist subjunctive of \apollumi\. What Caiaphas has in mind is the giving of Jesus to death to keep the nation from perishing at the hands of the Romans. Politicians are often willing to make a sacrifice of the other fellow.

rwp@John:11:52 @{But that he might also gather together into one} (\all' hina sunagagˆi eis hen\). Purpose clause with \hina\ and the second aorist active subjunctive of \sunag“\. Caiaphas was thinking only of the Jewish people (\laou, ethnos\, verse 50|). The explanation and interpretation of John here follow the lead of the words of Jesus about the other sheep and the one flock in strkjv@10:16|. {That are scattered abroad} (\ta dieskorpismena\). Perfect passive articular participle of \diaskorpiz“\, late verb (Polybius, LXX) to scatter apart, to winnow grain from chaff, only here in John. The meaning here is not the Diaspora (Jews scattered over the world), but the potential children of God in all lands and all ages that the death of Christ will gather "into one" (\eis hen\). A glorious idea, but far beyond Caiaphas.

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

rwp@John:21:2 @{There were together} (\ˆsan homou\). These seven (Peter, Thomas, Nathanael, the sons of Zebedee, and two others). We know that the sons of Zebedee were James and John (Matthew:4:21|), mentioned by name nowhere in John's Gospel, apparently because John is the author. We do not know who the "two others of his disciples" were, possibly Andrew and Philip. It seems to me to be crass criticism in spite of Harnack and Bernard to identify the incident here with that in strkjv@Luke:5:1-11|. There are a few points of similarity, but the differences are too great for such identification even with a hypothetical common source.

rwp@Jude:1:9 @{Michael the archangel} (\ho Michael ho archaggelos\). Michael is mentioned also in strkjv@Daniel:10:13,21; strkjv@12:1; strkjv@Revelation:12:7|. \Archaggelos\ in N.T. occurs only here and strkjv@1Thessalonians:4:16|, but in strkjv@Daniel:10:13,20; strkjv@12:1|. {Contending with the devil} (\t“i diabol“i diakrinomenos\). Present middle participle of \diakrin“\, to separate, to strive with as in strkjv@Acts:11:2|. Dative case \diabol“i\. {When he disputed} (\hote dielegeto\). Imperfect middle of \dialegomai\ as in strkjv@Mark:9:34|. {Concerning the body of Moses} (\peri tou M“use“s s“matos\). Some refer this to strkjv@Zechariah:3:1|, others to a rabbinical comment on strkjv@Deuteronomy:34:6|. There is a similar reference to traditions in strkjv@Acts:7:22; strkjv@Galatians:3:19; strkjv@Hebrews:2:2; strkjv@2Timothy:3:8|. But this explanation hardly meets the facts. {Durst not bring} (\ouk etolmˆsen epenegkein\). "Did not dare (first aorist active indicative of \tolma“\), to bring against him" (second aorist active infinitive of \epipher“\). {A railing accusation} (\krisin blasphˆmias\). "Charge of blasphemy" where strkjv@2Peter:2:11| has "\blasphˆmon krisin\." Peter also has \para kuri“i\ (with the Lord), not in Jude. {The Lord rebuke thee} (\epitimˆsai soi kurios\). First aorist active optative of \epitima“\, a wish about the future. These words occur in strkjv@Zechariah:3:1-10| where the angel of the Lord replies to the charges of Satan. Clement of Alex. (_Adumb. in Ep. Judae_) says that Jude:quoted here the _Assumption of Moses_, one of the apocryphal books. Origen says the same thing. Mayor thinks that the author of the _Assumption of Moses_ took these words from Zechariah and put them in the mouth of the Archangel Michael. There is a Latin version of the _Assumption_. Some date it as early as B.C. 2, others after A.D. 44.

rwp@Info_Luke @ THIS COMPANION OF PAUL A PHYSICIAN The argument for this position lies in the use of medical terms throughout the Gospel and the Acts. Hobart in his _Medical Language of St. Luke_ proves that the author of both Gospel and Acts shows a fondness for medical terms best explained by the fact that he was a physician. Like most enthusiasts he overdid it and some of his proof does not stand the actual test of sifting. Harnack and Hawkins in his _Horae Synopticae_ have picked out the most pertinent items which will stand. Cadbury in his _Style and Literary Method of Luke_ denies that Luke uses Greek medical words more frequently in proportion than Josephus, Philo, Plutarch, or Lucian. It is to miss the point about Luke merely to count words. It is mainly the interest in medical things shown in Luke and Acts. The proof that Luke is the author of the books does not turn on this fact. It is merely confirmatory. Paul calls Luke "the beloved physician" (\ho iatros ho agapˆtos\, strkjv@Colossians:4:14|), "my beloved physician." Together they worked in the Island of Malta (Acts:28:8-10|) where many were healed and Luke shared with Paul in the appreciation of the natives who "came and were healed (\etherapeuonto\) who also honoured us with many honours." The implication there is that Paul wrought miracles of healing (\iasato\), while Luke practised his medical art also. Other notes of the physician's interest will be indicated in the discussion of details like his omitting Mark's apparent discredit of physicians (Mark:5:26|) by a milder and more general statement of a chronic case (Luke:8:43|).

rwp@Luke:2:19 @{Kept} (\sunetˆrei\). Imperfect active. She kept on keeping together (\sun-\) all these things. They were meat and drink to her. She was not astonished, but filled with holy awe. The verb occurs from Aristotle on. She could not forget. But did not Mary keep also a Baby Book? And may not Luke have seen it? {Pondering} (\sunballousa\). An old Greek word. Placing together for comparison. Mary would go over each detail in the words of Gabriel and of the shepherds and compare the sayings with the facts so far developed and brood over it all with a mother's high hopes and joy.

rwp@Luke:2:26 @{It had been revealed unto him} (\ˆn aut“i kechrˆmatismenon\). Periphrastic past perfect passive indicative. Common Greek verb. First to transact business from \chrˆma\ and that from \chraomai\, to use, make use of; then to do business with public officials, to give advice (judges, rulers, kings), then to get the advice of the Delphic and other oracles (Diodorus, Plutarch). The LXX and Josephus use it of God's commands. A Fayum papyrus of 257 B.C. has the substantive \chrˆmastismos\ for a divine response (cf. strkjv@Romans:11:4|). See Deissmann, _Light From the Ancient East_, p. 153. {Before} (\prin ˆ\). Classic Greek idiom after a negative to have subjunctive as here (only example in the N.T.) or the optative after past tense as in strkjv@Acts:25:16| (subjunctive changed to optative in indirect discourse). Elsewhere in the N.T. the infinitive follows \prin\ as in strkjv@Matthew:1:18|.

rwp@Luke:2:44 @{In the company} (\en tˆi sunodiƒi\). The caravan going together on the road or way (\sun, hodos\), a journey in company, then by metonymy the company itself. A common Greek word (Plutarch, Strabo, etc.). The women usually went ahead and the men followed. Joseph may have thought Jesus was with Mary and Mary that he was with Joseph. "The Nazareth caravan was so long that it took a whole day to look through it" (Plummer). {They sought for him} (\anezˆtoun auton\). Imperfect active. Common Greek verb. Note force of \ana\. They searched up and down, back and forth, a thorough search and prolonged, but in vain.

rwp@Luke:4:1 @{Full of the Holy Spirit} (\plˆrˆs pneumatos hagiou\). An evident allusion to the descent of the Holy Spirit on Jesus at his baptism (Luke:3:21f.|). The distinctness of the Persons in the Trinity is shown there, but with evident unity. One recalls also Luke's account of the overshadowing of Mary by the Holy Spirit (1:35|). strkjv@Matthew:4:1| says that "Jesus was led of the Spirit" while strkjv@Mark:1:12| states that "the Spirit driveth him forth" which see for discussion. "Jesus had been endowed with supernatural power; and He was tempted to make use of it in furthering his own interests without regard to the Father's will" (Plummer). {Was led by the Spirit} (\ˆgeto en toi pneumati\). Imperfect passive, continuously led. \En\ may be the instrumental use as often, for strkjv@Matthew:4:1| has here \hupo\ of direct agency. But Matthew has the aorist passive \anˆchthˆ\ which may be ingressive as he has \eis tˆn erˆmon\ (into the wilderness) while Luke has \en t“i erˆm“i\ (in the wilderness). At any rate Luke affirms that Jesus was now continuously under the guidance of the Holy Spirit. Hence in this same sentence he mentions the Spirit twice. {During the forty days} (\hˆmerƒs tesserakonta\). Accusative of duration of time, to be connected with "led" not with "tempted." He was led in the Spirit during these forty days (cf. strkjv@Deuteronomy:8:2|, forty years). The words are amphibolous also in strkjv@Mark:1:13|. strkjv@Matthew:4:2| seems to imply that the three recorded temptations came at the close of the fasting for forty days. That can be true and yet what Luke states be true also. These three may be merely specimens and so "representative of the struggle which continued throughout the whole period" (Plummer).

rwp@Luke:4:2 @{Being tempted} (\peirazomenos\). Present passive participle and naturally parallel with the imperfect passive \ˆgeto\ (was led) in verse 1|. This is another instance of poor verse division which should have come at the end of the sentence. See on ¯Matthew:4:1; strkjv@Mark:1:13| for the words "tempt" and "devil." The devil challenged the Son of man though also the Son of God. It was a contest between Jesus, full of the Holy Spirit, and the slanderer of men. The devil had won with Adam and Eve. He has hopes of triumph over Jesus. The story of this conflict is given only in strkjv@Matthew:4:1-11; strkjv@Luke:4:1-13|. There is a mere mention of it in strkjv@Mark:1:12f|. Songs:then here is a specimen of the Logia of Jesus (Q), a non-Markan portion of Matthew and Luke, the earliest document about Christ. The narrative could come ultimately only from Christ himself. It is noteworthy that it bears all the marks of the high conception of Jesus as the Son of God found in the Gospel of John and in Paul and Hebrews, the rest of the New Testament in fact, for Mark, Matthew, Luke, Acts, Peter, and Jude:follow in this same strain. The point is that modern criticism has revealed the Messianic consciousness of Jesus as God's Son at his Baptism and in his Temptations at the very beginning of his ministry and in the oldest known documents about Christ (The Logia, Mark's Gospel). {He did eat nothing} (\ouk ephagen ouden\). Second aorist (constative) active indicative of the defective verb \esthi“\. Mark does not give the fast. strkjv@Matthew:4:2| has the aorist active participle \nˆsteusas\ which usually means a religious fast for purposes of devotion. That idea is not excluded by Luke's words. The entrance of Jesus upon his Messianic ministry was a fit time for this solemn and intense consecration. This mental and spiritual strain would naturally take away the appetite and there was probably nothing at hand to eat. The weakness from the absence of food gave the devil his special opportunity to tempt Jesus which he promptly seized. {When they were completed} (\suntelestheis“n aut“n\). Genitive absolute with the first aorist passive participle feminine plural because \hemer“n\ (days) is feminine. According to Luke the hunger (\epeinasen\, became hungry, ingressive aorist active indicative) came at the close of the forty days as in strkjv@Matthew:4:2|.

rwp@Luke:4:8 @{Thou shalt worship} (\proskunˆseis\). Satan used this verb to Jesus who turns it against him by the quotation from strkjv@Deuteronomy:6:13|. Jesus clearly perceived that one could not worship both Satan and God. He had to choose whom he would serve. Luke does not give the words, "Get thee hence, Satan" (Matthew:4:10|), for he has another temptation to narrate.

rwp@Luke:4:13 @{Every temptation} (\panta peirasmon\). These three kinds exhaust the avenues of approach (the appetites, the nerves, the ambitions). Satan tried them all. They formed a cycle (Vincent). Hence "he was in all points tempted like as we are" (Hebrews:4:15|). "The enemy tried all his weapons, and was at all points defeated" (Plummer). Probably all during the forty days the devil tempted him, but three are representatives of all. {For a season} (\achri kairou\). Until a good opportunity should return, the language means. We are thus to infer that the devil returned to his attack from time to time. In the Garden of Gethsemane he tempted Jesus more severely than here. He was here trying to thwart the purpose of Jesus to go on with his Messianic plans, to trip him at the start. In Gethsemane the devil tried to make Jesus draw back from the culmination of the Cross with all its agony and horror. The devil attacked Jesus by the aid of Peter (Mark:8:33|), through the Pharisees (John:8:40ff.|), besides Gethsemane (Luke:22:42,53|).

rwp@Luke:4:36 @{Amazement came} (\egeneto thambos\). Mark has \ethambˆthˆsan\. {They spake together one with another} (\sunelaloun pros allˆlous\). Imperfect indicative active and the reciprocal pronoun. Mark has simply the infinitive \sunzˆtein\ (question). {For} (\hoti\). We have here an ambiguous \hoti\ as in strkjv@1:45|, which can be either the relative "that" or the casual \hoti\ "because" or "for," as the Revised Version has it. Either makes good sense. Luke adds here \dunamei\ (with power) to Mark's "authority" (\exousian\). {And they come out} (\exerchontai\). Songs:Luke where Mark has "and they obey him" (\kai upakouousin aut“i\).

rwp@Luke:4:38 @{He rose up} (\anastas\). Second aorist active participle of \anistˆmi\, a common verb. B. Weiss adds here "from the teacher's seat." Either from his seat or merely leaving the synagogue. This incident of the healing of Peter's mother-in-law is given in strkjv@Mark:1:29-34| and strkjv@Matthew:8:14-17|, which see for details. {Into the house of Simon} (\eis tˆn oikian Sim“nos\). "Peter's house" (Matthew:8:14|). "The house of Simon and Andrew" (Mark:1:29|). Paul's reference to Peter's wife (1Corinthians:9:5|) is pertinent. They lived together in Capernaum. This house came also to be the Capernaum home of Jesus. {Simon's wife's mother} (\penthera tou Sim“nos\). The word \penthera\ for mother-in-law is old and well established in usage. Besides the parallel passages (Mark:1:30; strkjv@Matthew:8:14; strkjv@Luke:4:38|) it occurs in the N.T. only in strkjv@Luke:12:53|. The corresponding word \pentheros\, father-in-law, occurs in strkjv@John:18:13| alone in the N.T. {Was holden with a great fever} (\ˆn sunechomenˆ puret“i megal“i\). Periphrastic imperfect passive, the analytical tense accenting the continuous fever, perhaps chronic and certainly severe. Luke employs this verb nine times and only three others in the N.T. (Matthew:4:24| passive with diseases here; strkjv@2Corinthians:5:14| active; strkjv@Phillipians:1:23| passive). In strkjv@Acts:28:8| the passive "with dysentery" is like the construction here and is a common one in Greek medical writers as in Greek literature generally. Luke uses the passive with "fear," strkjv@Luke:8:37|, the active for holding the hands over the ears (Acts:7:57|) and for pressing one or holding together (Luke:8:45; strkjv@19:43; strkjv@22:63|), the direct middle for holding oneself to preaching (Acts:18:5|). It is followed here by the instrumental case. Hobart (_Medical Language of Luke_, p. 3) quotes Galen as dividing fevers into "great" (\megaloi\) and "small" (\smikroi\).

rwp@Luke:4:42 @{When it was day} (\genomenˆs hˆmeras\). Genitive absolute with aorist middle participle. strkjv@Mark:1:35| notes it was "a great while before day" (which see for discussion) when Jesus rose up to go after a restless night. No doubt, because of the excitement of the previous sabbath in Capernaum. He went out to pray (Mark:1:35|). {Sought after him} (\epezˆtoun auton\). Imperfect active indicative. The multitudes kept at it until "they came unto him" (\ˆlthon he“s autou\, aorist active indicative). They accomplished their purpose, \he“s autou\, right up to him. {Would have stayed him} (\kateichon auton\). Better, {They tried to hinder him}. The conative imperfect active of \katech“\, an old and common verb. It means either to hold fast (Luke:8:15|), to take, get possession of (Luke:14:9|) or to hold back, to retain, to restrain (Philemon:1:13; strkjv@Romans:1:18; strkjv@7:6; strkjv@2Thessalonians:2:6; strkjv@Luke:4:42|). In this passage it is followed by the ablative case. {That he should not go from them} (\tou mˆ poreuesthai ap' aut“n\). Literally, "from going away from them." The use of \mˆ\ (not) after \kateichon\ is the neat Greek idiom of the redundant negative after a verb of hindering like the French _ne_ (Robertson, _Grammar_, p. 1171).

rwp@Luke:5:6 @{They inclosed} (\sunekleisan\). Effective aorist active indicative with perfective compound \sun\. {They shut together. Were breaking} (\dierˆsseto\). Imperfect passive singular (\diktua\ being neuter plural). This is the late form of the old verb \diarˆgnumi\. The nets were actually tearing in two (\dia-\) and so they would lose all the fish.

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

rwp@Luke:5:15 @{Songs:much the more} (\mƒllon\). strkjv@Mark:1:45| has only "much" (\polla\, many), but Mark tells more about the effect of this disobedience. {Went abroad} (\diˆrcheto\). Imperfect tense. The fame of Jesus kept going. {Came together} (\sunˆrchonto\). Imperfect tense again. The more the report spread, the more the crowds came.

rwp@Luke:5:17 @{That} (\kai\). Use of \kai\ = \hoti\ (that) like the Hebrew _wav_, though found in Greek also. {He} (\autos\). Luke sometimes has \autos\ in the nominative as unemphatic "he" as here, not "he himself." {Was teaching} (\ˆn didask“n\). Periphrastic imperfect again like our English idiom. {Were sitting by} (\ˆsan kathˆmenoi\). Periphrastic imperfect again. There is no "by" in the Greek. {Doctors of the law} (\nomodidaskaloi\). A compound word formed after analogy of \hierodidaskalos\, but not found outside of the N.T. and ecclesiastical writers, one of the very few words apparently N.T. in usage. It appears here and strkjv@Acts:5:34; strkjv@1Timothy:1:7|. It is not likely that Luke and Paul made the word, but they simply used the term already in current use to describe teachers and interpreters of the law. Our word "doctor" is Latin for "teacher." These "teachers of the law" are called elsewhere in the Gospels "scribes" (\grammateis\) as in Matthew and Mark (see on ¯Matthew:5:20; strkjv@23:34|) and strkjv@Luke:5:21; strkjv@19:47; strkjv@21:1; strkjv@22:2|. Luke also employs \nomikos\ (one skilled in the law, \nomos\) as in strkjv@10:25|. One thinks of our LL.D. (Doctors of Civil and Canon Law), for both were combined in Jewish law. They were usually Pharisees (mentioned here for the first time in Luke) for which see on ¯Matthew:3:7,20|. Luke will often speak of the Pharisees hereafter. Not all the "Pharisees" were "teachers of the law" so that both terms often occur together as in verse 21| where Luke has separate articles (\hoi grammateis kai hoi Pharisaioi\), distinguishing between them, though one article may occur as in strkjv@Matthew:5:20| or no article as here in verse 17|. Luke alone mentions the presence here of these Pharisees and doctors of the law "which were come" (\hoi ˆsan elˆluthotes\, periphrastic past perfect active, {had come}). {Out of every village of Galilee and Judea and Jerusalem} (\ek pasˆs k“mˆs tˆs Galilaias kai Ioudaias kai Ierousalˆm\). Edersheim (_Jewish Social Life_) observes that the Jews distinguished Jerusalem as a separate district in Judea. Plummer considers it hyperbole in Luke to use "every village." But one must recall that Jesus had already made one tour of Galilee which stirred the Pharisees and rabbis to active opposition. Judea had already been aroused and Jerusalem was the headquarters of the definite campaign now organized against Jesus. One must bear in mind that strkjv@John:4:1-4| shows that Jesus had already left Jerusalem and Judea because of the jealousy of the Pharisees. They are here on purpose to find fault and to make charges against Jesus. One must not forget that there were many kinds of Pharisees and that not all of them were as bad as these legalistic and punctilious hypocrites who deserved the indictment and exposure of Christ in strkjv@Matthew:23|. Paul himself is a specimen of the finer type of Pharisee which, however, developed into the persecuting fanatic till Jesus changed his whole life. {The power of the Lord was with him to heal} (\dunamis Kuriou ˆn eis to iƒsthai auton\). Songs:the best texts. It is neat Greek, but awkward English: "Then was the power of the Lord for the healing as to him (Jesus)." Here \Kuriou\ refers to Jehovah. {Dunamis} (dynamite) is one of the common words for "miracles" (\dunameis\). What Luke means is that Jesus had the power of the Lord God to heal with. He does not mean that this power was intermittent. He simply calls attention to its presence with Jesus on this occasion.

rwp@Luke:5:29 @{A great feast} (\dochˆn megalˆn\). Here and in strkjv@Luke:14:13| only in the N.T. The word \dochˆ\, from \dechomai\, means reception. Occurs in Plutarch and LXX. Levi made Jesus a big reception. {Publicans and others} (\tel“n“n kai all“n\). Luke declines here to use "sinners" like strkjv@Mark:2:15| and strkjv@Matthew:9:10| though he does so in verse 30| and in strkjv@15:1|. None but social outcasts would eat with publicans at such a feast or barbecue, for it was a very large affair. {Were sitting at meat with them} (\ˆsan met' aut“n katakeimenoi\). Literally, were reclining with them (Jesus and the disciples). It was a motley crew that Levi had brought together, but he showed courage as well as loyalty to Jesus.

rwp@Luke:5:33 @{Often} (\pukna\). Only in Luke. Common word for thick, compact, often. {And make supplications} (\kai deˆseis poiountai\). Only in Luke. {But thine} (\hoi de soi\). Sharp contrast between the conduct of the disciples of Jesus and those of John and the Pharisees who here appear together as critics of Christ and his disciples (Mark:2:18; strkjv@Matthew:9:14|), though Luke does not bring that out sharply. It is probable that Levi had his reception for Jesus on one of the Jewish fast days and, if so, this would give special edge to their criticism.

rwp@Luke:6:19 @{Sought to touch him} (\ezˆtoun haptesthai autou\). Imperfect active. One can see the surging, eager crowd pressing up to Jesus. Probably some of them felt that there was a sort of virtue or magic in touching his garments like the poor woman in strkjv@Luke:8:43f|. (Mark:5:23; strkjv@Matthew:9:21|). {For power came forth from him} (\hoti dunamis par' autou exˆrcheto\). Imperfect middle, {power was coming out from him}. This is the reason for the continual approach to Jesus. {And healed them all} (\kai iƒto pantas\). Imperfect middle again. Was healing all, kept on healing all. The preacher today who is not a vehicle of power from Christ to men may well question why that is true. Undoubtedly the failure to get a blessing is one reason why many people stop going to church. One may turn to Paul's tremendous words in strkjv@Phillipians:4:13|: "I have strength for all things in him who keeps on pouring power into me" (\panta ischu“ en t“i endunamounti me\). It was at a time of surpassing dynamic spiritual energy when Jesus delivered this greatest of all sermons so far as they are reported to us. The very air was electric with spiritual power. There are such times as all preachers know.

rwp@Luke:6:26 @{In the same manner did their fathers} (\ta auta epoioun hoi pateres aut“n\). Literally, their fathers did the same things to the false prophets. That is they spoke well (\kal“s\), finely of false prophets. Praise is sweet to the preacher but all sorts of preachers get it. {Of you} (\humas\). Accusative case after words of speaking according to regular Greek idiom, to speak one fair, to speak well of one.

rwp@Luke:6:34 @{If ye lend} (\ean danisˆte\). Third-class condition, first aorist active subjunctive from \daniz“\ (old form \daneiz“\) to lend for interest in a business transaction (here in active to lend and strkjv@Matthew:5:42| middle to borrow and nowhere else in N.T.), whereas \kichrˆmi\ (only strkjv@Luke:11:5| in N.T.) means to loan as a friendly act. {To receive again as much} (\hina apolab“sin ta isa\). Second aorist active subjunctive of \apolamban“\, old verb, to get back in full like \apech“\ in strkjv@6:24|. Literally here, "that they may get back the equal" (principal and interest, apparently). It could mean "equivalent services." No parallel in Matthew.

rwp@Luke:6:35 @{But} (\plˆn\). Plain adversative like \plˆn\ in verse 24|. Never despairing (\mˆden apelpizontes\). \Mˆden\ is read by A B L Bohairic and is the reading of Westcott and Hort. The reading \mˆdena\ is translated "despairing of no man." The Authorized Version has it "hoping for nothing again," a meaning for \apelpiz“\ with no parallel elsewhere. Field (_Otium Nor._ iii. 40) insists that all the same the context demands this meaning because of \apelpizein\ in verse 34|, but the correct reading there is \elpizein\, not \apelpizein\. Here Field's argument falls to the ground. The word occurs in Polybius, Diodorus, LXX with the sense of despairing and that is the meaning here. D and Old Latin documents have _nihil desperantes_, but the Vulgate has _nihil inde sperantes_ (hoping for nothing thence) and this false rendering has wrought great havoc in Europe. "On the strength of it Popes and councils have repeatedly condemned the taking of any interest whatever for loans. As loans could not be had without interest, and Christians were forbidden to take it, money lending passed into the hands of the Jews, and added greatly to the unnatural detestation in which Jews were held" (Plummer). By "never despairing" or "giving up nothing in despair" Jesus means that we are not to despair about getting the money back. We are to help the apparently hopeless cases. Medical writers use the word for desperate or hopeless cases. {Sons of the Most High} (\huoi Hupsistou\). In strkjv@1:32| Jesus is called "Son of the Highest" and here all real children or sons of God (Luke:20:36|) are so termed. See also strkjv@1:35,76| for the use of "the Highest" of God. He means the same thing that we see in strkjv@Matthew:5:45,48| by "your Father." {Toward the unthankful and evil} (\epi tous acharistous kai ponˆrous\). God the Father is kind towards the unkind and wicked. Note the one article with both adjectives.

rwp@Luke:6:38 @{Pressed down} (\pepiesmenon\). Perfect passive participle from \piez“\, old verb, but here alone in the N.T., though the Doric form \piaz“\, to seize, occurs several times (John:7:30,32,44|). {Shaken together} (\sesaleumenon\). Perfect passive participle again from common verb \saleu“\. {Running over} (\huperekchunnomenon\). Present middle participle of this double compound verb not found elsewhere save in A Q in strkjv@Joel:2:24|. \Chun“\ is a late form of \che“\. There is asyndeton here, no conjunction connecting these participles. The present here is in contrast to the two preceding perfects. The participles form an epexegesis or explanation of the "good measure" (\metron kalon\). Into your bosom (\eis ton kolpon hum“n\). The fold of the wide upper garment bound by the girdle made a pocket in common use (Exodus:4:6; strkjv@Proverbs:6:27; strkjv@Psalms:79:12; strkjv@Isaiah:65:6f.; strkjv@Jeremiah:32:18|). Songs:Isaiah:65:7|: {I will measure their former work unto their bosom. Shall be measured to you again} (\antimetrˆthˆsetai\). Future passive indicative of the verb here only in the N.T. save late MSS. in strkjv@Matthew:7:2|. Even here some MSS. have \metrˆthˆsetai\. The \anti\ has the common meaning of in turn or back, measured back to you in requital.

rwp@Luke:6:39 @{Also a parable} (\kai parabolˆn\). Plummer thinks that the second half of the sermon begins here as indicated by Luke's insertion of "And he spake (\eipen de\) at this point. Luke has the word parable some fifteen times both for crisp proverbs and for the longer narrative comparisons. This is the only use of the term parable concerning the metaphors in the Sermon on the Mount. But in both Matthew and Luke's report of the discourse there are some sixteen possible applications of the word. Two come right together: The blind leading the blind, the mote and the beam. Matthew gives the parabolic proverb of the blind leading the blind later (Matthew:15:14|). Jesus repeated these sayings on various occasions as every teacher does his characteristic ideas. Songs:Luke strkjv@6:40; strkjv@Matthew:10:24|, strkjv@Luke:6:45; strkjv@Matthew:12:34f.| {Can} (\Mˆti dunatai\). The use of \mˆti\ in the question shows that a negative answer is expected. {Guide} (\hodˆgein\). Common verb from \hodˆgos\ (guide) and this from \hodos\ (way) and \hˆgeomai\, to lead or guide. {Shall they not both fall?} (\ouchi amphoteroi empesountai;\). \Ouchi\, a sharpened negative from \ouk\, in a question expecting the answer Yes. Future middle indicative of the common verb \empipt“\. {Into a pit} (\eis bothunon\). Late word for older \bothros\.

rwp@Luke:6:40 @{The disciple is not above his master} (\ouk estin mathˆtˆs huper ton didaskalon\). Literally, a learner (or pupil) is not above the teacher. Precisely so in strkjv@Matthew:10:24| where "slave" is added with "lord." But here Luke adds: "But everyone when he is perfected shall be as his master" (\katˆrtismenos de pƒs estai h“s ho didaskalos autou\). The state of completion, perfect passive participle, is noted in \katˆrtismenos\. The word is common for mending broken things or nets (Matthew:4:21|) or men (Galatians:6:1|). Songs:it is a long process to get the pupil patched up to the plane of his teacher.

rwp@Luke:6:45 @{Bringeth forth} (\propherei\). In a similar saying repeated later. strkjv@Matthew:12:34f.| has the verb \ekballei\ (throws out, casts out), a bolder figure. "When men are natural, heart and mouth act in concert. But otherwise the mouth sometimes professes what the heart does not feel" (Plummer).

rwp@Luke:6:49 @{He that heareth and doeth not} (\ho de akousas kai mˆ poiˆsas\). Aorist active participle with article. Particular case singled out (punctiliar, aorist). {Like a man} (\homoios estin anthr“p“i\). Associative instrumental case after \homoios\ as in verse 47|. {Upon the earth} (\epi tˆn gˆn\). strkjv@Matthew:7:26| has "upon the sand" (\epi tˆn ammon\), more precise and worse than mere earth. But not on the rock. {Without a foundation} (\ch“ris themeliou\). The foundation on the rock after deep digging as in verse 48|. {It fell in} (\sunepesen\). Second aorist active of \sunpipt“\, to fall together, to collapse. An old verb from Homer on, but only here in the N.T. {The ruin} (\to rˆgma\). The crash like a giant oak in the forest resounded far and wide. An old word for a rent or fracture as in medicine for laceration of a wound. Only here in the N.T.

rwp@Luke:7:26 @{A prophet?} (\prophˆtˆn;\). A real prophet will always get a hearing if he has a message from God. He is a for-speaker, forth-teller (\pro-phˆtˆs\). He may or may not be a fore-teller. The main thing is for the prophet to have a message from God which he is willing to tell at whatever cost to himself. The word of God came to John in the wilderness of Judea (Luke:3:2|). That made him a prophet. There is a prophetic element in every real preacher of the Gospel. Real prophets become leaders and moulders of men.

rwp@Luke:8:7 @{Amidst the thorns} (\en mes“i t“n akanth“n\). strkjv@Mark:4:7| has \eis\ (among) and strkjv@Matthew:13:7| has \epi\ "upon." {Grew with it} (\sunphueisai\). Same participle as \phuen\ above with \sun-\ (together). {Choked} (\apepnixan\). From \apopnig“\, to choke off as in strkjv@Matthew:13:7|. In strkjv@Mark:4:7| the verb is \sunepnixan\ (choked together).

rwp@Luke:8:16 @{When he hath lighted a lamp} (\luchnon hapsas\). It is a portable lamp (\luchnon\) that one lights (\hapsas\ aorist active participle of \hapt“\, to kindle, fasten to, light). {With a vessel} (\skeuei\, instrumental case of \skeuos\). Here strkjv@Mark:4:21| has the more definite figure "under the bushel" as has strkjv@Matthew:5:15|. {Under the bed} (\hupokat“ klinˆs\). Here strkjv@Mark:4:21| has the regular \hupo tˆn klinˆn\ instead of the late compound \hupokat“\. Ragg notes that Matthew distributes the sayings of Jesus given here by strkjv@Luke:8:16-18; strkjv@Mark:4:21-25| concerning the parable of the lamp and gives them in three separate places (Matthew:5:15; strkjv@10:26; strkjv@13:12|). That is true, but it does not follow that Mark and Luke have bunched together separate sayings or that Matthew has scattered sayings delivered only on one occasion. One of the slowest lessons for some critics to learn is that Jesus repeated favourite sayings on different occasions and in different groupings just as every popular preacher and teacher does today. See on ¯Mark:4:21| for further discussion of the lamp and stand. {May see the light} (\Blep“sin to ph“s\). In strkjv@Matthew:5:16| Jesus has it "may see your good works." The purpose of light is to let one see something else, not the light. Note present subjunctive (\blep“sin\), linear action "Jesus had kindled a light within them. They must not hide it, but must see that it spreads to others" (Plummer). The parable of the lamp throws light on the parable of the sower.

rwp@Luke:8:21 @{These which hear the word of God and do it} (\hoi ton logon tou theou akouontes kai poiountes\). The absence of the article with "mother" and "brothers" probably means, as Plummer argues, "Mother to me and brothers to me are those who &c." No one is a child of God because of human parentage (John:1:13|). "Family ties are at best temporal; spiritual ties are eternal" (Plummer). Note the use of "hear and do" together here as in strkjv@Matthew:7:24; strkjv@Luke:6:47| at the close of the Sermon on the Mount. The parable of the sower is almost like a footnote to that sermon. Later Jesus will make "doing" a test of friendship for him (John:15:14|).

rwp@Luke:8:29 @{For he commanded} (\parˆggellen gar\). Imperfect active, correct text, for he was commanding. {Often times} (\pollois chronois\). Or "for a long time" like \chron“i poll“i\ of verse 27| (see Robertson, _Grammar_, p. 537, for the plural here). {It had seized} (\sunˆrpakei\). Past perfect active of \sunarpaz“\, to lay hold by force. An old verb, but only in Luke in the N.T. (Luke:8:29; strkjv@Acts:6:12; strkjv@19:29; strkjv@27:15|). {Was kept under guard} (\edesmeueto\). Imperfect passive of \desmeu“\ to put in chains, from \desmos\, bond, and that from \de“\ to bind. Old, but rather rare verb. Only here and strkjv@Acts:22:4| in this sense. In strkjv@Matthew:23:4| it means to bind together. Some MSS. read \desme“\ in strkjv@Luke:8:29|. {Breaking the bands asunder} (\diarˆss“n ta desma\). Old verb, the preposition \dia\ (in two) intensifying the meaning of the simple verb \rˆss“\ or \rˆgnumi\, to rend. {Was driven} (\ˆlauneto\). Imperfect passive of \elaun“\, to drive, to row, to march (Xenophon). Only five times in the N.T. Here alone in Luke and peculiar to Luke in this incident.

rwp@Luke:8:42 @{An only daughter} (\thugatˆr monogenˆs\). The same adjective used of the widow's son (7:12|) and the epileptic boy (9:38|) and of Jesus (John:1:18; strkjv@3:16|). {She lay a dying} (\apethnˆsken\). Imperfect active, she was dying. strkjv@Matthew:9:18| has it that she has just died. {Thronged} (\sunepnigon\). Imperfect active of \sumpnig“\, to press together, the verb used of the thorns choking the growing grain (Luke:8:14|). It was a jam.

rwp@Luke:8:45 @{Press thee and crush thee} (\sunechousin se kai apothlibousin\). Hold thee together, hold thee in (\sunech“\, see verse 37|). {Crush thee} (\apothlib“\) here only in the N.T., a verb used of pressing out grapes in Diodorus and Josephus. strkjv@Mark:5:31| has \sunthlib“\, to press together.

rwp@Luke:8:55 @{Her spirit returned} (\epestrepsen to pneuma autˆs\). The life came back to her at once. {Be given her to eat} (\autˆi dothˆnai phagein\). The first infinitive \dothˆnai\ is an indirect command. The second \phagein\ (second aorist active of \esthi“\) is epexegetic purpose.

rwp@Luke:9:1 @{He called the twelve together} (\sunkalesamenos tous d“deka\). strkjv@Mark:6:7; strkjv@Matthew:10:1| have \proskale“mai\, to call to him. Both the indirect middle voice.

rwp@Luke:9:12 @{To wear away} (\klinein\). Old verb usually transitive, to bend or bow down. Many compounds as in English decline, incline, recline, clinic (\klinˆ\, bed), etc. Luke alone in the N.T. uses it intransitively as here. The sun was turning down towards setting. {Lodge} (\katalus“sin\). First aorist active subjunctive of \katalu“\, a common verb, to dissolve, destroy, overthrow, and then of travellers to break a journey, to lodge (\kataluma\, inn, strkjv@Luke:2:7|). Only here and strkjv@19:7| in the N.T. in this sense. {Get victuals} (\heur“sin episitismon\). Ingressive aorist active of \heurisk“\, very common verb. {Victuals} (\episitismon\, from \episitizomai\, to provision oneself, \sitiz“\, from \siton\, wheat) only here in the N.T., though common in ancient Greek, especially for provisions for a journey (snack). See on ¯Mark:6:32-44; strkjv@Matthew:14:13-21| for discussion of details.

rwp@Luke:9:20 @{But who say ye?} (\Humeis de tina legete;\). Note the emphatic proleptical position of \humeis\: "But _ye_ who do ye say? This is really what mattered now with Jesus. {The Christ of God} (\Ton christon tou theou\). The accusative though the infinitive is not expressed. The Anointed of God, the Messiah of God. See on ¯2:26| for "the Anointed of the Lord." See on ¯Matthew:16:17| for discussion of Peter's testimony in full. strkjv@Mark:6:29| has simply "the Christ." It is clear from the previous narrative that this is not a new discovery from Simon Peter, but simply the settled conviction of the disciples after all the defections of the Galilean masses and the hostility of the Jerusalem ecclesiastics. The disciples still believed in Jesus as the Messiah of Jewish hope and prophecy. It will become plain that they do not grasp the spiritual conception of the Messiah and his kingdom that Jesus taught, but they are clear that he is the Messiah however faulty their view of the Messiah may be. There was comfort in this for Jesus. They were loyal to him.

rwp@Luke:9:32 @{Were heavy with sleep} (\ˆsan bebarˆmenoi hupn“i\). Periphrastic past perfect of \bare“\, a late form for the ancient \barun“\ (not in N.T. save Textus Receptus in strkjv@Luke:21:34|). This form, rare and only in passive (present, aorist, perfect) in the N.T., is like \barun“\, from \barus\, and that from \baros\, weight, burden (Galatians:6:2|). \Hupn“i\ is in the instrumental case. They had apparently climbed the mountain in the early part of the night and were now overcome with sleep as Jesus prolonged his prayer. Luke alone tells of their sleep. The same word is used of the eyes of these three disciples in the Garden of Gethsemane (Matthew:26:43|) and of the hearts of many (Luke:21:34|). {But when they were fully awake} (\diagrˆgorˆsantes de\). First aorist active participle of this late (Herodian) and rare compound verb (here alone in the N.T.), \diagrˆgore“\ (Luke is fond of compounds with \dia\). The simple verb \grˆgore“\ (from the second perfect active \egrˆgora\) is also late, but common in the LXX and the N.T. The effect of \dia\ can be either to remain awake in spite of desire to sleep (margin of Revised Version) or to become thoroughly awake (ingressive aorist tense also) as Revised Version has it. This is most likely correct. The Syriac Sinaitic has it "When they awoke." Certainly they had been through a strain. {His glory} (\tˆn doxan autou\). See also verse 26| in the words of Jesus.

rwp@Luke:9:39 @{Suddenly} (\exephnˆs\). Old adverb, but in the N.T. only in Luke's writings save strkjv@Mark:13:36|. Used by medical writers of sudden attacks of disease like epilepsy. {It teareth him that he foameth} (\sparassei auton meta aphrou\). Literally, "It tears him with (accompanied with, \meta\) foam" (old word, \aphros\, only here in the N.T.). From \sparass“\, to convulse, a common verb, but in the N.T. only here and strkjv@Mark:1:26; strkjv@9:26| (and \sunsparass“\, strkjv@Mark:9:20|). See strkjv@Mark:9:17; strkjv@Matthew:17:15; strkjv@Luke:9:39| for variations in the symptoms in each Gospel. The use of \meta aphrou\ is a medical item. {Hardly} (\molis\). Late word used in place of \mogis\, the old Greek term (in some MSS. here) and alone in Luke's writings in the N.T. save strkjv@1Peter:4:18; strkjv@Romans:5:7|. {Bruising him sorely} (\suntribon auton\). Common verb for rubbing together, crushing together like chains (Mark:5:4|) or as a vase (Mark:14:3|). See on Matthew and Mark for discussion of details here.

rwp@Luke:9:59 @{And he said unto another} (\eipen de pros heteron\). strkjv@Matthew:8:21| omits Christ's "Follow me" (\akolouthei moi\) and makes this man a volunteer instead of responding to the appeal of Jesus. There is no real opposition, of course. In Matthew's account the man is apologetic as in Luke. Plummer calls him "one of the casual disciples" of whom there are always too many. The scribes knew how to give plausible reasons for not being active disciples. {First} (\pr“ton\). One of the problems of life is the relation of duties to each other, which comes first. The burial of one's father was a sacred duty (Genesis:25:9|), but, as in the case of Tobit strkjv@4:3, this scribe's father probably was still alive. What the scribe apparently meant was that he could not leave his father while still alive to follow Jesus around over the country.

rwp@Luke:10:5 @{First say} (\pr“ton legete\). Say first. The adverb \pr“ton\ can be construed with "enter" (\eiselthˆte\), but probably with \legete\ is right. The word spoken is the usual oriental salutation.

rwp@Luke:10:7 @{In that same house} (\en autˆi tˆi oikiƒi\). Literally, in the house itself, not "in the same house" (\en tˆi autˆi oikiƒi\), a different construction. A free rendering of the common Lukan idiom is, "in that very house." {Eating} (\esthontes\). An old poetic verb \esth“\ for \esthi“\ that survives in late Greek. {Such things as they give} (\ta par' aut“n\). "The things from them." {For the labourer is worthy of his hire} (\axios gar ho ergatˆs tou misthou autou\). In strkjv@Matthew:10:10| we have \tˆs trophˆs autou\ (his food). strkjv@1Timothy:5:18| has this saying quoted as scripture. That is not impossible if Luke wrote by A.D. 62. Paul there however may quote only strkjv@Deuteronomy:25:4| as scripture and get this quotation either from strkjv@Luke:10:7| or from a proverbial saying of Jesus. It is certainly not a real objection against the Pauline authorship of First Timothy. {Go not from house to house} (\mˆ metabainete ex oikias eis oikian\). As a habit, \mˆ\ and the present imperative, and so avoid waste of time with such rounds of invitations as would come.

rwp@Luke:10:22 @{Knoweth who the Son is} (\gin“skei tis estin ho huios\). Knows by experience, \gin“skei\. Here strkjv@Matthew:11:27| has \epigin“skei\ (fully knows) and simply \ton huion\ (the Son) instead of the "who" (\tis\) clause. Songs:also in "who the Father is" (\tis estin ho pater\). But the same use and contrast of "the Father," "the Son." in both Matthew and Luke, "an aerolite from the Johannean heaven" (Hase). No sane criticism can get rid of this Johannine bit in these Gospels written long before the Fourth Gospel was composed. We are dealing here with the oldest known document about Christ (the Logia) and the picture is that drawn in the Fourth Gospel (see my _The Christ of the Logia_). It is idle to try to whittle away by fantastic exegesis the high claims made by Jesus in this passage. It is an ecstatic prayer in the presence of the Seventy under the rapture of the Holy Spirit on terms of perfect equality and understanding between the Father and the Son in the tone of the priestly prayer in strkjv@John:17|. We are justified in saying that this prayer of supreme Fellowship with the Father in contemplation of final victory over Satan gives us a glimpse of the prayers with the Father when the Son spent whole nights on the mountain alone with the Father. Here is the Messianic consciousness in complete control and with perfect confidence in the outcome. Here as in strkjv@Matthew:11:27| by the use of {willeth to reveal him} (\boulˆtai apokalupsai\). The Son claims the power to reveal the Father "to whomsoever he wills" (\h“i an boulˆtai\, indefinite relative and present subjunctive of \boulomai\, to will, not the future indicative). This is divine sovereignty most assuredly. Human free agency is also true, but it is full divine sovereignty in salvation that is here claimed along with possession (\paredothˆ\, timeless aorist passive indicative) of all power from the Father. Let that supreme claim stand.

rwp@Luke:10:25 @{And tempted him} (\ekpeiraz“n auton\). Present active participle, conative idea, trying to tempt him. There is no "and" in the Greek. He "stood up (\anestˆ\, ingressive second aorist active) trying to tempt him." \Peiraz“\ is a late form of \peira“\ and \ekpeiraz“\ apparently only in the LXX, and N.T. (quoted by Jesus from strkjv@Deuteronomy:6:16| in strkjv@Matthew:4:7; strkjv@Luke:4:12| against Satan). Here and strkjv@1Corinthians:10:9|. The spirit of this lawyer was evil. He wanted to entrap Jesus if possible. {What shall I do to inherit eternal life?} (\Ti poiˆsas z“ˆn ai“niou klˆronomˆs“;\). Literally, "By doing what shall I inherit eternal life?" Note the emphasis on "doing" (\poiˆsas\). The form of his question shows a wrong idea as to how to get it. {Eternal life} (\z“ˆn ai“nion\) is endless life as in John's Gospel (John:16:9; strkjv@18:18,30|) and in strkjv@Matthew:25:46|, which see.

rwp@Luke:10:40 @{Was cumbered} (\periespƒto\). Imperfect passive of \perispa“\, an old verb with vivid metaphor, to draw around. One has sometimes seen women whose faces are literally drawn round with anxiety, with a permanent twist, distracted in mind and in looks. {She came up to him} (\epistƒsa\). Second aorist active participle of \ephistˆmi\, an old verb to place upon, but in the N.T. only in the middle voice or the intransitive tenses of the active (perfect and second aorist as here). It is the ingressive aorist here and really means. stepping up to or bursting in or upon Jesus. It is an explosive act as is the speech of Martha. {Dost thou not care} (\ou melei soi\). This was a reproach to Jesus for monopolizing Mary to Martha's hurt. {Did leave me} (\me kateleipen\). Imperfect active, she kept on leaving me. {Bid her} (\eipon autˆi\). Late form instead of \eipe\, second aorist active imperative, common in the papyri. Martha feels that Jesus is the key to Mary's help. {That she help me} (\hina moi sunantilabˆtai\). Sub-final use of \hina\ with second aorist middle subjunctive of \sunantilambanomai\, a double compound verb (\sun\, with, \anti\, at her end of the line, and \lambanomai\, middle voice of \lamban“\, to take hold), a late compound appearing in the LXX, Diodorus and Josephus. Deissmann (_Light from the Ancient East_, p. 87) finds it in many widely scattered inscriptions "throughout the whole extent of the Hellenistic world of the Mediterranean." It appears only twice in the N.T. (here and strkjv@Romans:8:26|). It is a beautiful word, to take hold oneself (middle voice) at his end of the task (\anti\) together with (\sun\) one.

rwp@Luke:11:1 @{As he was praying in a certain place} (\en t“i einai auton en top“i tini proseuchomenon\). Characteristically Lukan idiom: \en\ with articular periphrastic infinitive (\einai proseuchomenon\) with accusative of general reference (\auton\). {That}. Not in the Greek, asyndeton (\kai egeneto eipen\). {When he ceased} (\h“s epausato\). Supply \proseuchomenos\ (praying), complementary or supplementary participle. {Teach us} (\didaxon hˆmas\). Jesus had taught them by precept (Matthew:6:7-15|) and example (Luke:9:29|). Somehow the example of Jesus on this occasion stirred them to fresh interest in the subject and to revival of interest in John's teachings (Luke:5:33|). Songs:Jesus gave them the substance of the Model Prayer in Matthew, but in shorter form. Some of the MSS. have one or all of the phrases in Matthew, but the oldest documents have it in the simplest form. See on ¯Matthew:6:7-15| for discussion of these details (Father, hallowed, kingdom, daily bread, forgiveness, bringing us into temptation). In strkjv@Matthew:6:11| "give" is \dos\ (second aorist active imperative second singular, a single act) while here strkjv@Luke:11:3| "give" is \didou\ (present active imperative, both from \did“mi\) and means, "keep on giving." Songs:in strkjv@Luke:11:4| we have "For we ourselves also forgive" (\kai gar autoi aphiomen\), present active indicative of the late \“\ verb \aphi“\ while strkjv@Matthew:6:12| has "as we also forgave" (\h“s kai hˆmeis aphˆkamen\), first aorist (\k\ aorist) active of \aphiˆmi\. Songs:also where strkjv@Matthew:6:12| has "debts" (\ta opheilˆmata\) strkjv@Luke:11:4| has "sins" (\tas hamartias\). But the spirit of each prayer is the same. There is no evidence that Jesus meant either form to be a ritual. In both strkjv@Matthew:6:13; strkjv@Luke:11:4| \mˆ eisenegkˆis\ occurs (second aorist subjunctive with \mˆ\ in prohibition, ingressive aorist). "Bring us not" is a better translation than "lead us not." There is no such thing as God enticing one to sin (James:1:13|). Jesus urges us to pray not to be tempted as in strkjv@Luke:22:40| in Gethsemane.

rwp@Luke:11:18 @{Because ye say} (\hoti legete\). Jesus here repeats in indirect discourse (accusative and infinitive) the charge made against him in verse 15|. The condition is of the first class, determined as fulfilled.

rwp@Luke:11:29 @{Were gathering together unto him} (\epathroizomen“n\). Genitive absolute present middle participle of \epathroiz“\, a rare verb, Plutarch and here only in the N.T., from \epi\ and \athroiz“\ (a common enough verb). It means to throng together (\athroos\, in throngs). Vivid picture of the crowds around Jesus. {But the sign of Jonah} (\ei mˆ to sˆmeion I“nƒ\). Luke does not give here the burial and resurrection of Jesus of which Jonah's experience in the big fish was a type (Matthew:12:39ff.|), but that is really implied (Plummer argues) by the use here of "shall be given" (\dothˆsetai\) and "shall be" (\estai\), for the resurrection of Jesus is still future. The preaching of Jesus ought to have been sign enough as in the case of Jonah, but the resurrection will be given. Luke's report is much briefer and omits what is in strkjv@Matthew:12:41|.

rwp@Luke:12:1 @{In the meantime} (\en hois\). It is a classic idiom to start a sentence or even a paragraph as here with a relative, "in which things or circumstances," without any expressed antecedent other than the incidents in strkjv@11:53f|. In strkjv@12:3| Luke actually begins the sentence with two relatives \anth' h“n hosa\ (wherefore whatsoever). {Many thousands} (\muriad“n\). Genitive absolute with \episunachtheis“n\ (first aorist passive participle feminine plural because of \muriad“n\), a double compound late verb, \episunag“\, to gather together unto. The word "myriads" is probably hyperbolical as in strkjv@Acts:21:20|, but in the sense of ten thousand, as in strkjv@Acts:19:19|, it means a very large crowd apparently drawn together by the violent attacks of the rabbis against Jesus. {Insomuch that they trode one upon another} (\h“ste katapatein allˆlous\). The imagination must complete the picture of this jam. {Unto his disciples first of all} (\pros tous mathˆtas autou pr“ton\). This long discourse in strkjv@Luke:12| is really a series of separate talks to various groups in the vast crowds around Jesus. This particular talk goes through verse 12|. {Beware of} (\prosechete heautois apo\). Put your mind (\noun\ understood) for yourselves (dative) and avoid (\apo\ with the ablative). {The leaven of the Pharisees which is hypocrisy} (\tˆs zumˆs hˆtis estin hupocrisis t“n Pharisai“n\). In strkjv@Mark:8:15| Jesus had coupled the lesson of the Pharisees with that of Herod, in strkjv@Matthew:16:6| with that of the Sadducees also. He had long ago called the Pharisees hypocrites (Matthew:6:2,5,16|). The occasion was ripe here for this crisp saying. In strkjv@Matthew:13:33| leaven does not have an evil sense as here, which see. See strkjv@Matthew:23:13| for hypocrites. Hypocrisy was the leading Pharisaic vice (Bruce) and was a mark of sanctity to hide an evil heart.

rwp@Luke:12:6 @{Is forgotten} (\estin epilelˆsmenon\). Periphrastic perfect passive indicative of \epilanthanomai\, common verb to forget. See strkjv@Matthew:10:29| for a different construction.

rwp@Luke:12:17 @{Reasoned within himself} (\dielogizeto en haut“i\). Imperfect middle, picturing his continued cogitations over his perplexity. {Where to bestow} (\pou sunax“\). Future indicative deliberative, where I shall gather together. {My fruits} (\tous karpous mou\). Songs:it is with the rich fool: my fruits, my barns, my corn, my goods, just like Nabal whose very name means fool (1Samuel:25:11|), whether a direct reference to him or not.

rwp@Luke:12:22 @{Unto his disciples} (\pros tous mathˆtas 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 \mˆ merimnƒte\ (stop being anxious) and the deliberative subjunctive retained in the indirect question (\phagˆte, endusˆsthe\). 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@Luke:13:11 @{A spirit of infirmity} (\pneuma astheneias\). A spirit that caused the weakness (\astheneias\, lack of strength) like a spirit of bondage (Romans:8:15|), genitive case. {She was bowed together} (\ˆn sunkuptousa\). Periphrastic imperfect active of \sunkupt“\, old verb, here only in the N.T., to bend together, medical word for curvature of the spine. {And could in no wise lift herself up} (\kai mˆ dunamenˆ anakupsai eis to panteles\). Negative form of the previous statement. \Anakupsai\, first aorist active infinitive of \anakupt“\ (\ana, kupt“\, same verb above compounded with \sun\). Unable to bend herself up or back at all (\eis to panteles\, wholly as in strkjv@Hebrews:7:25| only other passage in the N.T. where it occurs). The poor old woman had to come in all bent over.

rwp@Luke:13:14 @{Answered} (\apokritheis\). First aorist passive participle of \apokrinomai\. No one had spoken to him, but he felt his importance as the ruler of the synagogue and was indignant (\aganakt“n\, from \agan\ and \achomai\, to feel much pain). His words have a ludicrous sound as if all the people had to do to get their crooked backs straightened out was to come round to his synagogue during the week. He forgot that this poor old woman had been coming for eighteen years with no result. He was angry with Jesus, but he spoke to the multitude (\t“i ochl“i\). {Ought} (\dei\). Really, must, necessary, a direct hit at Jesus who had "worked" on the sabbath in healing this old woman. {And not} (\kai mˆ\). Instead of \kai ou\, because in the imperative clause.

rwp@Luke:13:24 @{Strive} (\ag“nizesthe\). Jesus makes short shrift of the question. He includes others (present middle plural of \ag“nizomai\, common verb, our agonize). Originally it was to contend for a prize in the games. The kindred word \ag“nia\ occurs of Christ's struggle in Gethsemane (Luke:22:44|). The narrow gate appears also in strkjv@Matthew:7:13|, only there it is an outside gate (\pulˆs\) while here it is the entrance to the house, "the narrow door" (\thuras\).

rwp@Luke:13:32 @{That fox} (\tˆi al“peki tautˆi\). This epithet for the cunning and cowardice of Herod shows clearly that Jesus understood the real attitude and character of the man who had put John the Baptist to death and evidently wanted to get Jesus into his power in spite of his superstitious fears that he might be John the Baptist _redivivus_. The message of Jesus means that he is independent of the plots and schemes of both Herod and the Pharisees. The preacher is often put in a tight place by politicians who are quite willing to see him shorn of all real power. {Cures} (\iaseis\). Old word, but in the N.T. only here and strkjv@Acts:4:22,30|. {I am perfected} (\teleioumai\). Present passive indicative of \teleio“\, old verb from \teleios\, to bring to perfection, frequent in the N.T. Used in strkjv@Hebrews:2:10| of the Father's purpose in the humanity of Christ. Perfect humanity is a process and Jesus was passing through that, without sin, but not without temptation and suffering. It is the prophetic present with the sense of the future.

rwp@Luke:14:4 @{Took him} (\epilabomenos\). Second aorist middle participle of \epilamban“\, an old verb, only in the middle in the N.T. It is not redundant use, "took and healed," but "took hold of him and healed him." Only instance in the N.T. of its use in a case of healing. {Let him go} (\apelusen\). Probably, dismissed from the company to get him away from these critics.

rwp@Luke:14:15 @{Blessed} (\makarios\). Happy, same word in the Beatitudes of Jesus (Matthew:5:3ff.|). This pious platitude whether due to ignorance or hypocrisy was called forth by Christ's words about the resurrection. It was a common figure among the rabbis, the use of a banquet for the bliss of heaven. This man may mean that this is a prerogative of the Pharisees. He assumed complacently that he will be among the number of the blest. Jesus himself uses this same figure of the spiritual banquet for heavenly bliss (Luke:22:29|). {Shall eat} (\phagetai\). Future middle from \esthi“\, defective verb, from stem of the aorist (\ephagon\) like \edomai\ of the old Greek.

rwp@Luke:14:31 @{To encounter} (\sunbalein\). Second aorist active infinitive of \sunball“\, old and common verb, to throw or bring together, to dispute, to clash in war as here. {Another king} (\heter“i basilei\), to grapple with another king in war or for war (\eis polemon\). Associative instrumental case. {Take counsel} (\bouleusetai\). Future middle indicative of old and common verb \bouleu“\, from \boulˆ\, will, counsel. The middle means to take counsel with oneself, to deliberate, to ponder. {With ten thousand} (\en deka chiliasin\). Literally, in ten thousand. See this so-called instrumental use of \en\ in strkjv@Jude:1:14|. Equipped in or with ten thousand. See strkjv@Luke:1:17|. Note \meta eikosi chiliad“n\ just below (midst of twenty thousand). {To meet} (\hupantˆsai\). Common verb (like \apanta“\) from \anta“\ (\anta\, end, face to face, from which \anti\) with preposition \hupo\ (or \apo\), to go to meet. Here it has a military meaning.

rwp@Luke:15:1 @{All the publicans and sinners} (\pantes hoi tel“nai kai hoi hamart“loi\). The two articles separate the two classes (all the publicans and the sinners). They are sometimes grouped together (5:30; strkjv@Matthew:9:11|), but not here. The publicans are put on the same level with the outcasts or sinners. Songs:in verse 2| the repeated article separates Pharisees and scribes as not quite one. The use of "all" here may be hyperbole for very many or the reference may be to these two classes in the particular place where Jesus was from time to time. {Were drawing near unto him} (\ˆsan aut“i eggizontes\). Periphrastic imperfect of \eggiz“\, from \eggus\ (near), late verb. {For to hear} (\akouein\). Just the present active infinitive of purpose.

rwp@Luke:15:6 @{Rejoice with me} (\suncharˆte moi\). Second aorist passive of \sunchair“\, an old and common verb for mutual joy as in strkjv@Phillipians:2:17f|. Joy demands fellowship. Same form in verse 9|. Songs:the shepherd {calls together} (\sunkalei\, note \sun\ again) both his friends and his neighbours. This picture of the Good Shepherd has captured the eye of many artists through the ages.

rwp@Luke:15:13 @{Not many days after} (\met' ou pollas hˆmeras\). Literally, after not many days. Luke is fond of this idiom (7:6; strkjv@Acts:1:5|). {Took his journey} (\apedˆmˆsen\). First aorist active indicative of \apodˆme“\ (from \apodˆmos\, away from home). Common verb. In the N.T. here and strkjv@Matthew:21:33; strkjv@25:14; strkjv@Mark:12:1; strkjv@Luke:20:9|. He burned all his bridges behind him, gathering together all that he had. {Wasted} (\dieskorpisen\). First aorist active indicative of \diaskorpiz“\, a somewhat rare verb, the very opposite of "gathered together" (\sunagog“n\). More exactly he scattered his property. It is the word used of winnowing grain (Matthew:25:24|). {With riotous living} (\z“n as“t“s\). Living dissolutely or profligately. The late adverb \as“t“s\ (only here in the N.T.) from the common adjective \as“tos\ (\a\ privative and \s“z“\), one that cannot be saved, one who does not save, a spendthrift, an abandoned man, a profligate, a prodigal. He went the limit of sinful excesses. It makes sense taken actively or passively (_prodigus_ or _perditus_), active probably here.

rwp@Luke:15:15 @{Joined himself} (\ekollˆthˆ\). First aorist passive of \kolla“\, an old verb to glue together, to cleave to. In the N.T. only the passive occurs. He was glued to, was joined to. It is not necessary to take this passive in the middle reflexive sense. {The citizens} (\t“n polit“n\). Curiously enough this common word citizen (\politˆs\ from \polis\, city) is found in the N.T. only in Luke's writings (15:15; strkjv@19:14; strkjv@Acts:21:39|) except in He strkjv@8:11| where it is quoted from strkjv@Jeremiah:38:34|. {To feed swine} (\boskein choirous\). A most degrading occupation for anyone and for a Jew an unspeakable degradation.

rwp@Luke:15:25 @{As he came and drew nigh} (\h“s erchomenos ˆggisen\). More exactly, "As, coming, he drew nigh," for \erchomenos\ is present middle participle and \ˆggisen\ is aorist active indicative. {Music} (\sumph“nias\). Our word "symphony." An old Greek word from \sumph“nos\ (\sun\, together, and \ph“nˆ\, voice or sound), {harmony, concord}, by a band of musicians. Here alone in the N.T. {And dancing} (\kai chor“n\). An old word again, but here alone in the N.T. Origin uncertain, possibly from \orchos\ by metathesis (\orcheomai\, to dance). A circular dance on the green.

rwp@Luke:16:8 @{His lord commended} (\epˆinesen ho kurios\). The steward's lord praised him though he himself had been wronged again (see verse 1| "wasting his goods"). {The unrighteous steward} (\ton oikonomon tˆs adikias\). Literally, the steward of unrighteousness. The genitive is the case of genus, species, the steward distinguished by unrighteousness as his characteristic. See "the mammon of unrighteousness" in verse 9|. See "the forgetful hearer" in strkjv@James:1:25|. It is a vernacular idiom common to Hebrew, Aramaic, and the _Koin‚_. {Wisely} (\phronim“s\). An old adverb, though here alone in the N.T. But the adjective \phronimos\ from which it comes occurs a dozen times as in strkjv@Matthew:10:16|. It is from \phrone“\ and that from \phrˆn\, the mind (1Corinthians:14:20|), the discerning intellect. Perhaps "shrewdly" or "discreetly" is better here than "wisely." The lord does not absolve the steward from guilt and he was apparently dismissed from his service. His shrewdness consisted in finding a place to go by his shrewdness. He remained the steward of unrighteousness even though his shrewdness was commended. {For} (\hoti\). Probably by this second \hoti\ Jesus means to say that he cites this example of shrewdness because it illustrates the point. "This is the moral of the whole parable. Men of the world in their dealings with men like themselves are more prudent than the children of light in their intercourse with one another" (Plummer). We all know how stupid Christians can be in their co-operative work in the kingdom of God, to go no further. {Wiser than} (\phronim“teroi huper\). Shrewder beyond, a common Greek idiom.

rwp@Luke:16:21 @{With the crumbs that fell} (\apo t“n piptont“n\). From the things that fell from time to time. The language reminds one of strkjv@Luke:15:16| (the prodigal son) and the Syro-Phoenician woman (Mark:7:28|). Only it does not follow that this beggar did not get the scraps from the rich man's table. Probably he did, though nothing more. Even the wild street dogs would get them also. {Yea, even the dogs} (\alla kai hoi kunes\). For \alla kai\ see also strkjv@12:7; strkjv@24:22|. \Alla\ can mean "yea," though it often means "but." Here it depends on how one construes Luke's meaning. If he means that he was dependent on casual scraps and it was so bad that even the wild dogs moreover were his companions in misery, the climax came that he was able to drive away the dogs. The other view is that his hunger was unsatisfied, but even the dogs increased his misery. {Licked his sores} (\epeleichon ta helkˆ autou\). Imperfect active of \epileich“\, a late vernacular _Koin‚_ verb, to lick over the surface. It is not clear whether the licking of the sores by the dogs added to the misery of Lazarus or gave a measure of comfort, as he lay in his helpless condition. "Furrer speaks of witnessing dogs and lepers waiting together for the refuse" (Bruce). It was a scramble between the dogs and Lazarus.

rwp@Luke:16:23 @{In Hades} (\en t“i Hƒidˆi\). See on strkjv@Matthew:16:18| for discussion of this word. Lazarus was in Hades also for both Paradise (Abraham's bosom) and Gehenna are in the unseen world beyond the grave. {In torments} (\en basanois\). The touchstone by which gold and other metals were tested, then the rack for torturing people. Old word, but in the N.T. only here, strkjv@Luke:16:28; strkjv@Matthew:4:24|. {Sees} (\horƒi\). Dramatic present indicative. The Jews believed that Gehenna and Paradise were close together. This detail in the parable does not demand that we believe it. The picture calls for it. {From afar} (\apo makrothen\). Pleonastic use of \apo\ as \makrothen\ means {from afar}.

rwp@Luke:16:25 @{Receivedst} (\apelabes\). Second aorist indicative of \apolamban“\, old verb to get back what is promised and in full. See also strkjv@Luke:6:34; strkjv@18:30; strkjv@23:41|. {Evil things} (\ta kaka\). Not "his," but "the evil things" that came upon him. {Thou art in anguish} (\odunƒsai\). Like \kauchƒsai\ in strkjv@Romans:2:17|. They contracted \-aesai\ without the loss of \s\. Common in the _Koin‚_.

rwp@Luke:17:2 @{It were well for him} (\lusitelei aut“i\). An old word, but only here in the N.T., from \lusitelˆs\ and this from \lu“\, to pay, and \ta telˆ\, the taxes. Songs:it pays the taxes, it returns expenses, it is profitable. Literally here, "It is profitable for him" (dative case, \aut“i\). Matthew has \sumpherei\ (it is advantageous, bears together for). {If a millstone were hanged} (\ei lithos mulikos perikeitai\). Literally, "if a millstone is hanged." Present passive indicative from \perikeimai\ (to lie or be placed around). It is used as a perfect passive of \peritithˆmi\. Songs:it is a first-class condition, determined as fulfilled, not second-class as the English translations imply. \Mulikos\ is simply a stone (\lithos\), belonging to a mill. Here only in the text of Westcott and Hort, not in strkjv@Mark:9:42| which is like strkjv@Matthew:18:6| \mulos onikos\ where the upper millstone is turned by an ass, which see. {Were thrown} (\erriptai\). Perfect passive indicative from \rhipt“\, old verb. Literally, is thrown or has been thrown or cast or hurled. Mark has \beblˆtai\ and Matthew \katapontisthˆi\, which see, all three verbs vivid and expressive. Rather than (\ˆ\). The comparative is not here expressed before \ˆ\ as one would expect. It is implied in \lusitelei\. See the same idiom in strkjv@Luke:15:7|.

rwp@Luke:17:6 @{If ye have} (\ei echete\). Condition of the first class, assumed to be true. {Ye would say} (\elegete an\). Imperfect active with \an\ and so a conclusion (apodosis) of the second class, determined as unfulfilled, a mixed condition therefore. {Sycamine tree} (\sukamin“i\). At the present time both the black mulberry (sycamine) and the white mulberry (sycamore) exist in Palestine. Luke alone in the N.T. uses either word, the sycamine here, the sycamore in strkjv@19:4|. The distinction is not observed in the LXX, but it is observed in the late Greek medical writers for both trees have medicinal properties. Hence it may be assumed that Luke, as a physician, makes the distinction. Both trees differ from the English sycamore. In strkjv@Matthew:17:20| we have "mountain" in place of "sycamine tree." {Be thou rooted up} (\ekriz“thˆti\). First aorist passive imperative as is \phuteuthˆti\. {Would have obeyed} (\hupˆkousen an\). First aorist active indicative with \an\, apodosis of a second-class condition (note aorist tense here, imperfect \elegete\).

rwp@Luke:17:35 @{Shall be grinding} (\esontai alˆthousai\). Periphrastic future active indicative of \alˆth“\, an old verb only in the N.T. here and strkjv@Matthew:24:41|. {Together} (\epi to auto\). In the same place, near together as in strkjv@Acts:2:1|.

rwp@Luke:18:12 @{Twice in the week} (\dis tou sabbatou\). One fast a year was required by the law (Leviticus:16:29; strkjv@Numbers:29:7|). The Pharisees added others, twice a week between passover and pentecost, and between tabernacles and dedication of the temple. {I get} (\kt“mai\). Present middle indicative, not perfect middle \kektˆmai\ (I possess). He gave a tithe of his income, not of his property.

rwp@Luke:19:12 @{To take to himself a kingdom} (\labein heaut“i basileian\). Second aorist active infinitive of \lamban“\ with the dative reflexive \heaut“i\ where the middle voice could have been used. Apparently this parable has the historical basis of Archelaus who actually went from Jerusalem to Rome on this very errand to get a kingdom in Palestine and to come back to it. This happened while Jesus was a boy in Nazareth and it was a matter of common knowledge.

rwp@Luke:19:26 @{That hath not} (\tou mˆ echontos\). The present tense of \ech“\ here, that keeps on not having, probably approaches the idea of acquiring or getting, the one who keeps on not acquiring. This is the law of nature and of grace.

rwp@Luke:19:37 @{At the descent} (\pros tˆi katabasei\). Epexegetic of "drawing nigh." They were going by the southern slope of the Mount of Olives. As they turned down to the city, the grand view stirred the crowd to rapturous enthusiasm. This was the first sight of the city on this route which is soon obscured in the descent. The second view bursts out again (verse 41|). It was a shout of triumph from the multitude with their long pent-up enthusiasm (verse 11|), restrained no longer by the parable of the pounds. {For all the mighty works which they had seen} (\peri pas“n eidon duname“n\). Neat Greek idiom, incorporation of the antecedent (\duname“n\) into the relative clause and attraction of the case of the relative from the accusative \has\ to the genitive \h“n\. And note "all." The climax had come, Lazarus, Bartimaeus, and the rest.

rwp@Luke:19:43 @{Shall cast up a bank} (\parembalousin charaka\). Future active indicative of \paremball“\, a double compound (\para, en, ball“\) of long usage, finally in a military sense of line of battle or in camp. Here alone in the N.T. Songs:also the word \charaka\ (\charax\) for bank, stake, palisade, rampart, is here alone in the N.T., though common enough in the old Greek. {Compass thee round} (\perikukl“sousin se\). Future active indicative. Another common compound to make a circle (\kuklos\) around (\peri\), though here only in the N.T. {Keep thee in} (\sunexousin se\). Shall hold thee together on every side (\pantothen\). See about \sunech“\ on strkjv@4:38|.

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

rwp@Luke:20:5 @{They reasoned with themselves} (\sunelogisanto\). First aorist middle of \sullogizomai\, to bring together accounts, an old word, only here in the N.T. Mark and Matthew have \dielogizonto\ (imperfect middle of \dialogizomai\, a kindred verb, to reckon between one another, confer). This form (\dielogizonto\) in verse 14| below. {If we shall say} (\ean eip“men\). Third-class condition with second aorist active subjunctive. Suppose we say! Songs:in verse 6|.

rwp@Luke:20:14 @{That the inheritance may be ours} (\hina hˆm“n genˆtai hˆ klˆronomia\). That the inheritance may become (\genˆtai\, second aorist middle subjunctive of \ginomai\). Here strkjv@Matthew:21:39| has \sch“men\ "let us get, ingressive aorist active subjunctive." Cf. \ech“men\, present subjunctive of the same verb \ech“\ in strkjv@Romans:5:1; strkjv@Mark:12:7| has "and it will be ours" (\estai\).

rwp@Luke:20:20 @{They watched him} (\paratˆrˆsantes\). First aorist active participle of \paratˆre“\, a common Greek verb to watch on the side or insidiously or with evil intent as in strkjv@Luke:6:7| (\paretˆrounto\) of the scribes and Pharisees. See on ¯Mark:3:2|. There is no "him" in the Greek. They were watching their chance. {Spies} (\enkathetous\). An old verbal adjective from \enkathiˆmi\, to send down in or secretly. It means liers in wait who are suborned to spy out, one who is hired to trap one by crafty words. Only here in the N.T. {Feigned themselves} (\hupokrinomenous heautous\). Hypocritically professing to be "righteous" (\dikaious\). "They posed as scrupulous persons with a difficulty of conscience" (Plummer). {That they might take hold of his speech} (\hina epilab“ntai autou logou\). Second aorist middle of \epilamban“\, an old verb for seizing hold with the hands and uses as here the genitive case. These spies are for the purpose of (\hina\) catching hold of the talk of Jesus if they can get a grip anywhere. This is their direct purpose and the ultimate purpose or result is also stated, "so as to deliver him up" (\h“ste paradounai auton\). Second aorist active infinitive of \paradid“mi\, to hand over, to give from one's side to another. The trap is all set now and ready to be sprung by these "spies." {Of the governor} (\tou hˆgemonos\). The Sanhedrin knew that Pilate would have to condemn Jesus if he were put to death. Songs:then all their plans focus on this point as the goal. Luke alone mentions this item here.

rwp@Luke:20:41 @{How say they?} (\P“s legousin;\). The Pharisees had rallied in glee and one of their number, a lawyer, had made a feeble contribution to the controversy which resulted in his agreement with Jesus and in praise from Jesus (Mark:12:28-34; strkjv@Matthew:27:34-40|). Luke does not give this incident which makes it plain that by "they say" (\legousin\) Jesus refers to the Pharisees (rabbis, lawyers), carrying on the discussion and turning the tables on them while the Pharisees are still gathered together (Matthew:22:41|). The construction with \legousin\ is the usual infinitive and the accusative in indirect discourse. By "the Christ" (\ton Christon\) "the Messiah" is meant.

rwp@Luke:21:9 @{Be not terrified} (\mˆ ptoˆthˆte\). First aorist passive subjunctive with \mˆ\ from \ptoe“\ an old verb to terrify, from \ptoa\, terror. In the N.T. only here and strkjv@Luke:24:37|. {First} (\Pr“ton\). It is so easy to forget this and to insist that the end is "immediately" in spite of Christ's explicit denial here. See strkjv@Matthew:24:4-42; strkjv@Mark:13:1-37| for discussion of details for strkjv@Luke:21:8-36|, the great eschatological discourse of Jesus

rwp@Luke:22:5 @{Were glad} (\echarˆsan\). Second aorist passive indicative of \chair“\ as in strkjv@Mark:14:11|. Ingressive aorist, a natural exultation that one of the Twelve had offered to do this thing. {Covenanted} (\sunethento\). Second aorist indicative middle of \suntithˆmi\. An old verb to put together and in the middle with one another. In the N.T. outside of strkjv@John:9:22| only in Luke (here and strkjv@Acts:23:20; strkjv@24:9|). Luke only mentions "money" (\argurion\), but not "thirty pieces" (Matthew:26:15|).

rwp@Luke:22:6 @{Consented} (\ex“mologˆsen\). Old verb, but the ancients usually used the simple form for promise or consent rather than the compound. This is the only instance of this sense in the N.T. It is from \homologos\ (\homos\, same, and \leg“\, to say), to say the same thing with another and so agree. {Opportunity} (\eukarian\). From \eukairos\ (\eu, kairos\), a good chance. Old word, but in the N.T. only here and parallel passage strkjv@Matthew:26:16|. {In the absence of the multitude} (\ater ochlou\). \Ater\ is an old preposition, common in the poets, but rare in prose. Also in verse 35|. It means "without," "apart from," like \ch“ris\. The point of Judas was just this. He would get Jesus into the hands of the Sanhedrin during the feast in spite of the crowd. It was necessary to avoid tumult (Matthew:26:5|) because of the popularity of Jesus.

rwp@Luke:22:25 @{Have lordship over} (\kurieuousin\). From \kurios\. Common verb, to lord it over. {Benefactors} (\euergetai\). From \eu\ and \ergon\. Doer of good. Old word. Here only in the N.T. Latin Benefactor is exact equivalent.

rwp@Luke:22:39 @{As his custom was} (\kata to ethos\). According to the custom (of him). It was because Judas knew the habit of Jesus of going to Gethsemane at night that he undertook to betray him without waiting for the crowd to go home after the feast.

rwp@Luke:22:41 @{About a stone's throw} (\h“sei lithou bolˆn\). Accusative of extent of space. Luke does not tell of leaving eight disciples by the entrance to Gethsemane nor about taking Peter, James, and John further in with him. {Kneeled down} (\theis ta gonata\). Second aorist active participle from \tithˆmi\. strkjv@Mark:14:35| says "fell on the ground" and strkjv@Matthew:26:39| "fell on his face." All could be true at different moments. {Prayed} (\prosˆucheto\). Imperfect middle, was praying, kept on praying.

rwp@Luke:22:55 @{When they had kindled a fire} (\periapsant“n pur\). Genitive absolute, first aorist active participle of \periapt“\, an old verb, but here only in the N.T. Kindle around, make a good fire that blazes all over. It was April and cool at night. The servants made the fire. {And had sat down together} (\kai sunkathisant“n\). Genitive absolute again. Note \sun-\ (together), all had taken seats around the fire. {Peter sat in the midst of them} (\ekathˆto ho Petros mesos aut“n\). Imperfect tense, he was sitting, and note \mesos\, nominative predicate adjective with the genitive, like strkjv@John:1:26|, good Greek idiom.

rwp@Luke:22:63 @{That held} (\hoi sunechontes\). See on ¯8:45; strkjv@19:43| for this verb \sunech“\. Here alone in the N.T. for holding a prisoner (holding together). The servants or soldiers, not the Sanhedrin. {Mocked} (\enepaizon\). Imperfect active, were mocking, inchoative, began to mock, to play like boys. {And beat him} (\derontes\). Present active participle of \der“\, to flay, tan, or hide. Literally, "beating."

rwp@Luke:22:70 @{Art thou the Son of God?} (\Su oun ei ho huios tou theou;\). Note how these three epithets are used as practical equivalents. They ask about "the Messiah." Jesus affirms that he is the Son of Man and will sit at the right hand of the power of God. They take this to be a claim to be the Son of God (both humanity and deity). Jesus accepts the challenge and admits that he claims to be all three (Messiah, the Son of man, the Son of God). {Ye say} (\Humeis legete\). Just a Greek idiom for "Yes" (compare "I am" in strkjv@Mark:14:62| with "Thou has said" in strkjv@Matthew:26:64|).

rwp@Luke:23:2 @{Began to accuse} (\ˆrxanto katˆgorein\). They went at it and kept it up. Luke mentions three, but neither of them includes their real reason nor do they mention their own condemnation of Jesus. They had indulged their hatred in doing it, but they no longer have the power of life and death. Hence they say nothing to Pilate of that. {We found} (\heuramen\). Second aorist active indicative with first aorist vowel \a\. Probably they mean that they had caught Jesus in the act of doing these things (_in flagrante delicto_) rather than discovery by formal trial. {Perverting our nation} (\diastrephonta to ethnos hˆm“n\). Present active participle of \diastreph“\, old verb to turn this way and that, distort, disturb. In the N.T. only here and strkjv@Acts:13:10|. The Sanhedrin imply that the great popularity of Jesus was seditious. {Forbidding to give tribute to Caesar}, (\k“luonta phorous kaisari didonai\). Note object infinitive \didonai\ after the participle \k“luonta\. Literally, hindering giving tribute to Caesar. This was a flat untruth. Their bright young students had tried desperately to get Jesus to say this very thing, but they had failed utterly (Luke:20:25|). {Saying that he himself is Christ a king} (\legonta hauton Christon basilea einai\). Note the indirect discourse here after the participle \legonta\ with the accusative (\hauton\ where \auton\ could have been used), and the infinitive. This charge is true, but not in the sense meant by them. Jesus did claim to be the Christ and the king of the kingdom of God. But the Sanhedrin wanted Pilate to think that he set himself up as a rival to Caesar. Pilate would understand little from the word "Christ," but "King" was a different matter. He was compelled to take notice of this charge else he himself would be accused to Caesar of winking at such a claim by Jesus.

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:23:13 @{Called together} (\sunkalesamenos\). First aorist middle participle (to himself). Pilate included "the people" in the hope that Jesus might have some friends among them.

rwp@Luke:23:18 @{All together} (\panplˆthei\). An adverb from the adjective \panplˆthˆs\, all together. Used by Dio Cassius. Only here in the N.T. {Away} (\aire\). Present active imperative, Take him on away and keep him away as in strkjv@Acts:21:36; strkjv@22:22|, of Paul. But {release} (\apoluson\) is first aorist active imperative, do it now and at once.

rwp@Luke:23:38 @{A superscription} (\epigraphˆ\). strkjv@Mark:15:26| has "the superscription of his accusation" strkjv@Matthew:27:37|, "his accusation," strkjv@John:19:19| "a title." But they all refer to the charge written at the top on the cross giving, as was the custom, the accusation on which the criminal was condemned, with his name and residence. Put all the reports together and we have: This is Jesus of Nazareth the King of the Jews. This full title appeared in Latin for law, in Aramaic for the Jews, in Greek for everybody (John:19:20|).

rwp@Luke:23:48 @{Certainly} (\ont“s\). Really, old adverb from the participle \on\ from \eimi\, to be. Used also in strkjv@24:34| of the resurrection of Jesus. {A righteous man} (\dikaios\). strkjv@Mark:15:39| (Matthew:27:54|) which see, represents the centurion as saying \theou huios\ (God's Son) which may mean to him little more than "righteous man." {That came together} (\sunparagenomenoi\). Double compound (\sun\, together, \para\, along), that came along together. {To this sight} (\epi tˆn the“rian tautˆn\). This spectacle (\the“rian\ from \the“re“\, verse 35|). {Returned} (\hupestrephon\). Imperfect active of \hupostreph“\. See them slowly wending their way back to the city from this Tragedy of the Ages which they had witnessed in awe.

rwp@Luke:24:15 @{While they communed and questioned together} (\en t“i homilein autous kai sunzˆtein\). Same idiom as in verse 14|, which see. Note \sunzˆtein\; each questioned the other. {Jesus himself} (\autos Iˆsous\). In actual person. {Went with them} (\suneporeueto autois\). Imperfect middle, was going along with them.

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

rwp@Luke:24:38 @{Why are ye troubled?} (\ti tetaragmenoi este;\). Periphrastic perfect passive indicative of \tarass“\, old verb, to agitate, to stir up, to get excited.

rwp@Info_Mark @ The closing passage in the Textus Receptus, strkjv@Mark:16:9-20|, is not found in the oldest Greek Manuscripts, Aleph and B, and is probably not genuine. A discussion of the evidence will appear at the proper place. Swete points out that Mark deals with two great themes, the Ministry in Galilee (Chs. 1 to 9) and the Last Week in Jerusalem (11 to 16) with a brief sketch of the period of withdrawal from Galilee (ch. 10). The first fourteen verses are introductory as strkjv@Mark:16:9-20| is an appendix. The Gospel of Mark pictures Christ in action. There is a minimum of discourse and a maximum of deed. And yet the same essential pictures of Christ appear here as in the Logia, in Matthew, in Luke, in John, in Paul, in Peter, in Hebrews as is shown in my _The Christ of the Logia_. The cry of the critics to get back to the Synoptics and away from Paul and John has ceased since it is plain that the Jesus of Mark is the same as the Christ of Paul. There is a different shading in the pictures, but the same picture, Son of God and Son of Man, Lord of life and death, worker of miracles and Saviour from sin. This Gospel is the one for children to read first and is the one that we should use to lay the foundation for our picture of Christ. In my _Harmony of the Gospels_ I have placed Mark first in the framework since Matthew, Luke, and John all follow in broad outline his plan with additions and supplemental material. Mark's Gospel throbs with life and bristles with vivid details. We see with Peter's eyes and catch almost the very look and gesture of Jesus as he moved among men in his work of healing men's bodies and saving men's souls. strkjv@Mark:1:1 @{The beginning} (\archˆ\). There is no article in the Greek. It is possible that the phrase served as a heading or title for the paragraph about the ministry of the Baptist or as the superscription for the whole Gospel (Bruce) placed either by Mark or a scribe. And then the Gospel of Jesus Christ means the Message about Jesus Christ (objective genitive). The word Gospel here (\euaggelion\) comes close to meaning the record itself as told by Mark. Swete notes that each writer has a different starting point (\archˆ\). Mark, as the earliest form of the evangelic tradition, begins with the work of the Baptist, Matthew with the ancestry and birth of the Messiah, Luke with the birth of the Baptist, John with the Preincarnate Logos, Paul with the foundation of each of the churches (Phillipians:4:15|). {The Son of God} (\Huiou theou\). Aleph 28, 255 omit these words, but B, D, L, have them and the great mass of the manuscripts have \huiou tou theou\. If this is a heading added to what Mark wrote, the heading may have existed early in two forms, one with, one without "Son of God." If Mark wrote the words, there is no reason to doubt the genuineness since he uses the phrase elsewhere.

rwp@Mark:1:3 @{The voice of one crying} (\phonˆ bo“ntos\). God is coming to his people to deliver them from their captivity in Babylon. Songs:the prophet cries like a voice in the wilderness to make ready for the coming of God. When the committee from the Sanhedrin came to ask John who he was, he used this very language of Isaiah (John:1:23|). He was only a voice, but we can still hear the echo of that voice through the corridor of the centuries. {Paths straight} (\eutheias tas tribous\). Automobile highways today well illustrate the wonderful Persian roads for the couriers of the king and then for the king himself. The Roman Empire was knit together by roads, some of which survive today. John had a high and holy mission as the forerunner of the Messiah.

rwp@Mark:1:7 @{Mightier than I} (\ho ischuroteros mou\). In each of the Synoptics. Gould calls it a skeptical depreciation of himself by John. But it was sincere on John's part and he gives a reason for it. {The Latchet} (\ton himanta\). The thong of the sandal which held it together. When the guest comes into the house, performed by a slave before one enters the bath. Mark alone gives this touch.

rwp@Mark:1:12 @{Driveth him forth} (\auton ekballei\). Vivid word, bolder than Matthew's "was led up" (\anˆchthˆ\) and Luke's "was led" (\ˆgeto\). It is the same word employed in the driving out of demons (Mark:1:34,39|). Mark has here "straightway" where Matthew has "then" (see on verse ¯9|). The forty days in the wilderness were under the direct guidance of the Holy Spirit. The entire earthly life of Jesus was bound up with the Holy Spirit from his birth to his death and resurrection.

rwp@Mark:1:19 @{A little further} (\oligon\). A Marcan detail. {Mending their nets} (\katartizontas ta diktua\). See on ¯Matthew:4:21|. Getting ready that they might succeed better at the next haul.

rwp@Mark:1:29 @{The house of Simon and Andrew} (\tˆn oikian Sim“nos kai Andreou\). Peter was married and both he and Andrew lived together in "Peter's house" (Matthew:8:14|) with Peter's wife and mother-in-law. Peter was evidently married before he began to follow Jesus. Later his wife accompanied him on his apostolic journeys (1Corinthians:9:5|). This incident followed immediately after the service in the synagogue on the sabbath. All the Synoptics give it. Mark heard Peter tell it as it occurred in his own house where Jesus made his home while in Capernaum. Each Gospel gives touches of its own to the story. Mark has "lay sick of a fever " (\katekeito puressousa\), lay prostrate burning with fever. Matthew puts it "stretched out (\beblˆmenˆn\) with a fever." Luke has it "holden with a great fever" (\ˆn sunechomenˆ puret“i megal“i\), a technical medical phrase. They all mention the instant recovery and ministry without any convalescence. Mark and Matthew speak of the touch of Jesus on her hand and Luke speaks of Jesus standing over her like a doctor. It was a tender scene.

rwp@Mark:1:33 @{At the door} (\pros tˆn thuran\). At the door of Peter's house. The whole city was gathered together there (ˆn episunˆgmenˆ, past perfect passive periphrastic indicative, double compound \epi\ and \sun\). Mark alone mentions this vivid detail. He is seeing with Peter's eyes again. Peter no doubt watched the beautiful scene with pride and gratitude as Jesus stood in the door and healed the great crowds in the glory of that sunset. He loved to tell it afterwards. {Divers diseases} (\poikilais nosois\). See strkjv@Matthew:4:24| about \poikilos\ meaning many-coloured, variegated. All sorts of sick folk came and were healed.

rwp@Mark:2:13 @{By the seaside} (\para tˆn thalassan\). A pretty picture of Jesus walking by the sea and a walk that Jesus loved (Mark:1:16; strkjv@Matthew:4:18|). Probably Jesus went out from the crowd in Peter's house as soon as he could. It was a joy to get a whiff of fresh air by the sea. But it was not long till all the crowd began to come to Jesus (\ˆrcheto\, imperfect) and Jesus was teaching them (\edidasken\, imperfect). It was the old story over again, but Jesus did not run away.

rwp@Mark:3:21 @{His friends} (\hoi par' autou\). The phrase means literally "those from the side of him (Jesus)." It could mean another circle of disciples who had just arrived and who knew of the crowds and strain of the Galilean ministry who now come at this special juncture. But the idiom most likely means the kinspeople or family of Jesus as is common in the LXX. The fact that in verse 31| "his mother and his brothers" are expressly mentioned would indicate that they are "the friends" alluded to in verse 21|. It is a mournful spectacle to think of the mother and brothers saying, {He is beside himself} (\exestˆ\). Second aorist active indicative intransitive. The same charge was brought against Paul (Acts:26:24; strkjv@2Corinthians:5:13|). We say that one is out of his head. Certainly Mary did not believe that Jesus was in the power of Beelzebub as the rabbis said already. The scribes from Jerusalem are trying to discount the power and prestige of Jesus (3:22|). See on ¯Matthew:9:32-34; strkjv@10:25; strkjv@12:24| for Beelzebub and Beelzebul. Mary probably felt that Jesus was overwrought and wished to take him home out of the excitement and strain that he might get rest and proper food. See my _The Mother of Jesus: Her Problems and Her Glory_. The brothers did not as yet believe the pretensions and claims of Jesus (John:7:5|). Herod Antipas will later consider Jesus as John the Baptist _redivivus_, the scribes treat him as under demonic possession, even the family and friends fear a disordered mind as a result of overstrain. It was a crucial moment for Jesus. His family or friends came to take him home, to lay hold of him (\kratˆsai\), forcibly if need be.

rwp@Mark:3:31 @{Standing without} (\ex“ stˆkontes\). A late present from the perfect \hestˆka\. Pathetic picture of the mother and brothers standing on the outside of the house thinking that Jesus inside is beside himself and wanting to take him home. They were crowded out. {They sent unto him, calling him} (\apesteilan pros auton kalountes auton\). They were unwilling to disclose their errand to take him home (Swete) and so get the crowd to pass word unto Jesus on the inside, "calling him" through others. Some of the MSS. add "sisters" to mother and brothers as seeking Jesus.

rwp@Mark:4:1 @{Sat in the sea} (\kathˆsthai en tˆi thalassˆi\). In the boat, of course, which was in the sea. He first sat by the beach (Matthew:13:1|) and then a very great multitude (\ochlos pleistos\) made him enter a boat in which he sat and taught. It was a common experience now to teach the crowds on the beach (2:1,13; strkjv@3:7-9|). {There is gathered} (\sunagetai\). Graphic pictorial present again. See the crowds pressing Jesus into the sea.

rwp@Mark:4:7 @{Choked} (\sunepnixan\). \Pnig“\ means to strangle, throttle. Mark has the compounded form with \sun-\, squeezed together. strkjv@Matthew:13:7| has \apepnixan\, {choked off}. {Yielded no fruit} (\karpon ouk ed“kan\). In Mark alone. Barren in results.

rwp@Mark:4:36 @{Even as he was} (\h“s ˆn\). Vulgate, _ita ut erat_. Bengel says: _sine apparatu_. That is, they take Jesus along (\paralambanousin\) without previous preparation. {Other boats} (\alla ploia\). This detail also is given only by Mark. Some people had got into boats to get close to Jesus. There was a crowd even on the lake.

rwp@Mark:5:4 @{Often bound} (\pollakis dedesthai\). Perfect passive infinitive, state of completion. With fetters (\pedais\, from \peza\, foot, instep) and chains, bound hand and foot, but all to no purpose. The English plural of foot is feet (Anglo-Saxon _fot_, _fet_) and fetter is _feeter_. {Rent asunder} (\diespƒsthai\). Drawn (\spa“\) in two (\dia-\ same root as \duo\, two). Perfect passive infinitive. {Broken in pieces} (\suntetriphthai\.) Perfect passive infinitive again, from \suntrib“\, to rub together. Rubbed together, crushed together. Perhaps the neighbours who told the story could point to broken fragments of chains and fetters. The fetters may have been cords, or even wooden stocks and not chains. {No man had strength to tame him} (\oudeis ischuen auton damasai\). Imperfect tense. He roamed at will like a lion in the jungle.

rwp@Mark:5:37 @{Save Peter, and James, and John} (\ei mˆ Petron kai lak“bon kai I“anˆn\). Probably the house was too small for the other disciples to come in with the family. The first instance of this inner circle of three seen again on the Mount of Transfiguration and in the Garden of Gethsemane. The one article in the Greek treats the group as a unit.

rwp@Mark:6:3 @{Is not this the carpenter?} (\Ouch houtos estin ho tekt“n;\). strkjv@Matthew:13:55| calls him "the carpenter's son" (\ho tou tektonos huios\). He was both. Evidently since Joseph's death he had carried on the business and was "the carpenter" of Nazareth. The word \tekt“n\ comes from \tekein, tikt“\, to beget, create, like \technˆ\ (craft, art). It is a very old word, from Homer down. It was originally applied to the worker in wood or builder with wood like our carpenter. Then it was used of any artisan or craftsman in metal, or in stone as well as in wood and even of sculpture. It is certain that Jesus worked in wood. Justin Martyr speaks of ploughs, yokes, et cetera, made by Jesus. He may also have worked in stone and may even have helped build some of the stone synagogues in Galilee like that in Capernaum. But in Nazareth the people knew him, his family (no mention of Joseph), and his trade and discounted all that they now saw with their own eyes and heard with their own ears. This word carpenter "throws the only flash which falls on the continuous tenor of the first thirty years from infancy to manhood, of the life of Christ" (Farrar). That is an exaggeration for we have strkjv@Luke:2:41-50| and "as his custom was" (Luke:4:16|), to go no further. But we are grateful for Mark's realistic use of \tekt“n\ here. {And they were offended in him} (\kai eskandalizonto en aut“i\). Songs:exactly strkjv@Matthew:13:56|, {were made to stumble in him}, trapped like game by the \skandalon\ because they could not explain him, having been so recently one of them. "The Nazarenes found their stumbling block in the person or circumstances of Jesus. He became--\petra skandalou\ (1Peter:2:7,8; strkjv@Romans:9:33|) to those who disbelieved" (Swete). Both Mark and strkjv@Matthew:13:57|, which see, preserve the retort of Jesus with the quotation of the current proverb about a prophet's lack of honour in his own country. strkjv@John:4:44| quoted it from Jesus on his return to Galilee long before this. It is to be noted that Jesus here makes a definite claim to being a prophet (\prophˆtˆs\, forspeaker for God), a seer. He was much more than this as he had already claimed to be Messiah (John:4:26; strkjv@Luke:4:21|), the Son of man with power of God (Mark:1:10; strkjv@Matthew:9:6; strkjv@Luke:5:24|), the Son of God (John:5:22|). They stumble at Jesus today as the townspeople of Nazareth did. {In his own house} (\en tˆi oikiƒi autou\). Also in strkjv@Matthew:13:57|. This was the saddest part of it all, that his own brothers in his own home disbelieved his Messianic claims (John:7:5|). This puzzle was the greatest of all.

rwp@Mark:6:30 @{And the apostles gather themselves together unto Jesus} (\kai sunagontai hoi apostoloi pros ton Iˆsoun\). Vivid historical present. {All things whatsoever they had done and whatsoever they had taught} (\panta hosa epoiˆsan kai hosa edidaxan\). Not past perfect in the Greek, just the aorist indicative, constative aorist that summed it all up, the story of this their first tour without Jesus. And Jesus listened to it all (Luke:9:10|). He was deeply concerned in the outcome.

rwp@Mark:6:38 @{Go and see} (\hupagete idete\). John says that Jesus asked Philip to find out what food they had (John:6:5f.|) probably after the disciples had suggested that Jesus send the crowd away as night was coming on (Mark:6:35f.|). On this protest to his command that they feed the crowds (Mark:6:37; strkjv@Matthew:14:16; strkjv@Luke:9:13|) Jesus said "Go see" how many loaves you can get hold of. Then Andrew reports the fact of the lad with five barley loaves and two fishes (John:6:8f.|). They had suggested before that two hundred pennyworth (\dˆnari“n diakosi“n\. See on ¯Matthew:18:28|) was wholly inadequate and even that (some thirty-five dollars) was probably all that or even more than they had with them. John's Gospel alone tells of the lad with his lunch which his mother had given him.

rwp@Mark:6:45 @{To Bethsaida} (\pros Bˆthsaidan\). This is Bethsaida on the Western side, not Bethsaida Julias on the Eastern side where they had just been (Luke:9:10|). {While he himself sendeth the multitude away} (\he“s autos apoluei ton ochlon\). strkjv@Matthew:14:22| has it "till he should send away" (\he“s hou apolusˆi\) with the aorist subjunctive of purpose. Mark with the present indicative \apoluei\ pictures Jesus as personally engaged in persuading the crowds to go away now. strkjv@John:6:41f.| explains this activity of Jesus. The crowds had become so excited that they were in the mood to start a revolution against the Roman government and proclaim Jesus king. He had already forced in reality the disciples to leave in a boat {to go before him} (\proagein\) in order to get them out of this atmosphere of overwrought excitement with a political twist to the whole conception of the Messianic Kingdom. They were in grave danger of being swept off their feet and falling heedlessly into the Pharisaic conception and so defeating the whole teaching and training of Jesus with them. See on ¯Matthew:14:22,23|. To this pass things had come one year before the Crucifixion. He had done his best to help and bless the crowds and lost his chance to rest. No one really understood Jesus, not the crowds, not the disciples. Jesus needed the Father to stay and steady him. The devil had come again to tempt him with world dominion in league with the Pharisees, the populace, and the devil in the background.

rwp@Mark:6:56 @{Wheresoever he entered} (\hopou an eiseporeueto\). The imperfect indicative with \an\ used to make a general indefinite statement with the relative adverb. See the same construction at the close of the verse, \hosoi an hˆpsanto auton\ (aorist indicative and \an\ in a relative clause), {as many as touched him}. One must enlarge the details here to get an idea of the richness of the healing ministry of Jesus. We are now near the close of the Galilean ministry with its many healing mercies and excitement is at the highest pitch (Bruce).

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:7:11 @{Corban} (\korban ho estin d“ron\). See on ¯Matthew:15:5|. Mark preserves the Hebrew word for a gift or offering to God (Exodus:21:17; strkjv@Leviticus:20:9|), indeclinable here, meaning {gift} (\d“ron\), but declinable \korbanas\ in strkjv@Matthew:27:6|, meaning sacred treasury. The rabbis ({but ye say}, \humeis de legete\) actually allowed the mere saying of this word by an unfaithful son to prevent the use of needed money for the support of father or mother. It was a home thrust to these pettifogging sticklers for ceremonial punctilios. They not only justified such a son's trickery, but held that he was prohibited from using it for father or mother, but he might use it for himself.

rwp@Mark:7:33 @{Took him aside} (\apolabomenos auton\). The secrecy here observed was partly to avoid excitement and partly to get the attention of the deaf and dumb demoniac. He could not hear what Jesus said. Songs:Jesus put his fingers into his ears, spat, and touched his tongue. There was, of course, no virtue in the spittle and it is not clear why Jesus used it. Saliva was by some regarded as remedial and was used by exorcists in their incantations. Whether this was a concession to the man's denseness one does not know. But it all showed the poor man that Jesus healed him in his own way.

rwp@Mark:8:11 @{And the Pharisees came forth} (\kai exˆlthon hoi Pharisaioi\). At once they met Jesus and opened a controversy. strkjv@Matthew:16:1| adds "and Sadducees," the first time these two parties appear together against Jesus. See discussion on ¯Matthew:16:1|. The Pharisees and Herodians had already joined hands against Jesus in the sabbath controversy (Mark:3:6|). They {began to question with him} (\ˆrxanto sunzˆtein aut“i\). Dispute, not mere inquiry, associative instrumental case of \autoi\. They began at once and kept it up (present infinitive).

rwp@Mark:8:17 @Mark here (vv. 17-20|) gives six keen questions of Jesus while strkjv@Matthew:16:8-11| gives as four that really include the six of Mark running some together. The questions reveal the disappointment of Jesus at the intellectual dulness of his pupils. The questions concern the intellect (\noeite\, from \nous, suniete\, comprehend), the heart in a {hardened state} (\pep“r“menˆn\, perfect passive predicate participle as in strkjv@Mark:6:52|, which see), the eyes, the ears, the memory of both the feeding of the five thousand and the four thousand here sharply distinguished even to the two kinds of baskets (\kophinous, sphurid“n\). The disciples did recall the number of baskets left over in each instance, twelve and seven. Jesus "administers a sharp rebuke for their preoccupation with mere temporalities, as if there were nothing higher to be thought of _than bread_" (Bruce). "For the time the Twelve are way-side hearers, with hearts like a beaten path, into which the higher truths cannot sink so as to germinate" (Bruce).

rwp@Mark:8:38 @{For whosoever shall be ashamed of me and my words} (\hos gar ean epaischunthˆi me kai tous emous logous\). More exactly, {whosoever is ashamed} (first aorist passive subjunctive with indefinite relative and \ean = an\. See Robertson, _Grammar_, pp. 957-9. It is not a statement about the future conduct of one, but about his present attitude toward Jesus. The conduct of men toward Christ now determines Christ's conduct then (\epaischunthˆsetai\, first future passive indicative). This passive verb is transitive and uses the accusative (\me, auton\). {In this adulterous and sinful generation} (\en tˆi geneƒi tautˆi tˆi moichalidi kai hamart“l“i\). Only in Mark. {When he cometh} (\hotan elthˆi\). Aorist active subjunctive with reference to the future second coming of Christ with the glory of the Father with his holy angels (cf. strkjv@Matthew:16:27|). This is a clear prediction of the final eschatological coming of Christ. This verse could not be separated from strkjv@Mark:9:1| as the chapter division does. These two verses in strkjv@Mark:8:38; strkjv@9:1| form one paragraph and should go together.

rwp@Mark:9:20 @{Tare him grievously} (\sunesparaxen auton\). strkjv@Luke:9:42| has both \errˆxen\ (dashed down, like strkjv@Mark:9:18|, \rˆssei\) and \sunesparaxen\ (convulsed). This compound with \sun-\ (together with), strengthens the force of the verb as in \sunpnig“\ (Mark:4:7|) and \suntˆre“\ (6:20|). The only other instance of this compound verb known is in Maximus Tyrius (second century B.C.). {Wallowed} (\ekulieto\). Imperfect passive, was rolled. A pitiful sight. Late form of the old \kulind“\.

rwp@Mark:9:25 @{A multitude came running together} (\episuntrechei ochlos\). A double compound here alone in the N.T. and not in the old Greek writers. \Epitrech“\ occurs in the papyri, but not \episuntrech“\. The double compound vividly describes the rapid gathering of the crowd to Jesus and the epileptic boy to see the outcome. {Come out of him} (\exelthe ex autou\). Jesus addresses the demon as a separate being from the boy as he often does. This makes it difficult to believe that Jesus was merely indulging popular belief in a superstition. He evidently regards the demon as the cause in this case of the boy's misfortune.

rwp@Mark:10:1 @{Into the border of Judea and beyond Jordan} (\eis ta horia tˆs Ioudaias kai peran tou Iordanou\). See on ¯Matthew:19:1| for discussion of this curious expression. Matthew adds "from Galilee" and strkjv@Luke:17:11| says that Jesus "was passing through the midst of Samaria and Galilee" after leaving Ephraim (John:11:54|). A great deal has intervened between the events at the close of Mark 9 and those in the beginning of Mark 10. For these events see strkjv@Matthew:18; strkjv@John:7-11; strkjv@Luke:9:57-18:14| (one-third of Luke's Gospel comes in here). It was a little over six months to the end at the close of Mark 9. It is just a few weeks now in Mark 10. Jesus has begun his last journey to Jerusalem going north through Samaria, Galilee, across the Jordan into Perea, and back into Judea near Jericho to go up with the passover pilgrims from Galilee. {Multitudes} (\ochloi\). Caravans and caravans journeying to Jerusalem. Many of them are followers of Jesus from Galilee or at least kindly disposed towards him. They go together (\sunporeuontai\) with Jesus. Note dramatic historical present. {As he was wont} (\h“s ei“thei\). Second past perfect used like an imperfect from \ei“tha\, second perfect active. Jesus {was teaching} (\edidasken\, imperfect, no longer present tense) this moving caravan.

rwp@Mark:10:18 @{Why callest thou me good?} (\Ti me legeis agathon;\). Songs:Luke:18:19|. strkjv@Matthew:19:17| has it: "Why asketh thou concerning that which is good? "The young ruler was probably sincere and not using mere fulsome compliment, but Jesus challenges him to define his attitude towards him as was proper. Did he mean "good" (\agathos\) in the absolute sense as applied to God? The language is not a disclaiming of deity on the part of Jesus. {That I may inherit} (\hina klˆronomˆs“\). strkjv@Matthew:19:16| has (\sch“\), that I may "get."

rwp@Mark:10:38 @{Or be baptized with the baptism that I am baptized with} (\ˆ to baptisma ho eg“ baptizomai baptisthˆnai\). Cognate accusative with both passive verbs. strkjv@Matthew:20:22| has only the cup, but Mark has both the cup and the baptism, both referring to death. Jesus in the Garden of Gethsemane will refer to his death again as "the cup" (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|). He had already used baptism as a figure for his death (Luke:12:50|). Paul will use it several times (1Corinthians:15:29; strkjv@Romans:6:3-6; strkjv@Colossians:2:12|).

rwp@Mark:11:1 @{Unto Bethphage and Bethany} (\eis Bˆthphagˆ kai Bˆthanian\). Both together as in strkjv@Luke:19:29|, though strkjv@Matthew:21:1| mentions only Bethphage. See discussion in Matthew for this and the Mount of Olives.

rwp@Mark:11:13 @{If haply he might find anything thereon} (\ei ara ti heurˆsei en autˆi\). This use of \ei\ and the future indicative for purpose (to see if, a sort of indirect question) as in strkjv@Acts:8:22; strkjv@17:27|. Jesus was hungry as if he had had no food on the night before after the excitement and strain of the Triumphal Entry. The early figs in Palestine do not get ripe before May or June, the later crop in August. It was not the season of figs, Mark notes. But this precocious tree in a sheltered spot had put out leaves as a sign of fruit. It had promise without performance.

rwp@Mark:11:33 @{We know not} (\ouk oidamen\). It was for the purpose of getting out of the trap into which they had fallen by challenging the authority of Jesus. Their self-imposed ignorance, refusal to take a stand about the Baptist who was the Forerunner of Christ, absolved Jesus from a categorical reply. But he has no notion of letting them off at this point.

rwp@Mark:12:24 @{Is it not for this cause that ye err?} (\Ou dia touto planƒsthe;\). Mark puts it as a question with \ou\ expecting the affirmative answer. Matthew puts it as a positive assertion: "Ye are." \Planaomai\ is to wander astray (cf. our word _planet_, wandering stars, \asteres planˆtai\, strkjv@Jude:1:13|) like the Latin _errare_ (our _error_, err). {That ye know not the scriptures} (\mˆ eidotes tas graphas\). The Sadducees posed as men of superior intelligence and knowledge in opposition to the traditionalists among the Pharisees with their oral law. And yet on this very point they were ignorant of the Scriptures. How much error today is due to this same ignorance among the educated! {Nor the power of God} (\mˆde tˆn dunamin tou theou\). The two kinds of ignorance generally go together (cf. strkjv@1Corinthians:15:34|).

rwp@Mark:12:28 @{Heard them questioning together} (\akousas aut“n sunzˆtount“n\). The victory of Christ over the Sadducees pleased the Pharisees who now had come back with mixed emotions over the new turn of things (Matthew:22:34|). strkjv@Luke:20:39| represents one of the scribes as commending Jesus for his skilful reply to the Sadducees. Mark here puts this scribe in a favourable light, "knowing that he had answered them well" (\eid“s hoti kal“s apekrithˆ autois\). "Them" here means the Sadducees. But strkjv@Matthew:22:35| says that this lawyer (\nomikos\) was "tempting" (\peiraz“n\) by his question. "A few, among whom was the scribe, were constrained to admire, even if they were willing to criticize, the Rabbi who though not himself a Pharisee, surpassed the Pharisees as a champion of the truth." That is a just picture of this lawyer. {The first of all} (\pr“tˆ pant“n\). First in rank and importance. strkjv@Matthew:22:36| has "great" (\megalˆ\). See discussion there. Probably Jesus spoke in Aramaic. "First" and "great" in Greek do not differ essentially here. Mark quotes strkjv@Deuteronomy:6:4f.| as it stands in the LXX and also strkjv@Leviticus:19:18|. strkjv@Matthew:22:40| adds the summary: "On these two commandments hangeth (\krematai\) the whole law and the prophets."

rwp@Mark:12:35 @{How say the scribes} (\P“s legousin hoi grammateis\). The opponents of Jesus are silenced, but he answers them and goes on teaching (\didask“n\) in the temple as before the attacks began that morning (11:27|). They no longer dare to question Jesus, but he has one to put to them "while the Pharisees were gathered together" (Matthew:22:41|). The question is not a conundrum or scriptural puzzle (Gould), but "He contents himself with pointing out a difficulty, in the solution of which lay the key to the whole problem of His person and work" (Swete). The scribes all taught that the Messiah was to be the son of David (John:7:41|). The people in the Triumphal Entry had acclaimed Jesus as the son of David (Matthew:21:9|). But the rabbis had overlooked the fact that David in strkjv@Psalms:110:1| called the Messiah his Lord also. The deity and the humanity of the Messiah are both involved in the problem. strkjv@Matthew:22:45| observes that "no one was able to answer him a word."

rwp@Mark:12:43 @{Called unto him} (\proskalesamenos\). Indirect middle voice. The disciples themselves had slipped away from him while the terrific denunciation of the scribes and Pharisees had gone on, puzzled at this turn of affairs. {More than all} (\pleion pant“n\). Ablative of comparison (\pant“n\). It may mean, more than all the rich put together. {All that she had} (\panta hosa eichen\). Imperfect tense. {Cast in} (\ebalen\). Aorist tense, in sharp contrast. {All her living} (\holon ton bion autˆs\). Her {livelihood} (\bios\), not her life (\z“ˆ\). It is a tragedy to see a stingy saint pose as giving the widow's mite when he could give thousands instead of pennies.

rwp@Mark:13:9 @{But take heed to yourselves} (\Blepete de humeis heautous\). Only in Mark, but dominant note of warning all through the discourse. Note \humeis\ here, very emphatic. {Councils} (\sunedria\). Same word as the Sanhedrin in Jerusalem. These local councils (\sun, hedra\, sitting together) were modelled after that in Jerusalem. {Shall ye be beaten} (\darˆsesthe\). Second future passive indicative second person plural. The word \der“\ means to flay or skin and here has been softened into {beat} like our tan or skin in the vernacular. Aristophanes has it in this colloquial sense as have the papyri in the _Koin‚_. Before governors and kings (\epi hˆgemon“n kai basile“n\). Gentile rulers as well as before Jewish councils. {Shall stand} (\stathˆsesthe\). First aorist passive indicative second person plural of \histˆmi\.

rwp@Mark:13:24 @{The sun shall be darkened} (\ho helios skotisthˆsetai\). Future passive indicative. These figures come from the prophets (Isaiah:13:9f.; strkjv@Ezekiel:32:7f.; strkjv@Joel:2:1f.,10f.; strkjv@Amos:8:9; strkjv@Zephaniah:1:14-16; strkjv@Zechariah:12:12|). One should not forget that prophetic imagery was not always meant to be taken literally, especially apocalyptic symbols. Peter in strkjv@Acts:2:15-21| applies the prophecy of Joel about the sun and moon to the events on the day of Pentecost. See on ¯Matthew:24:29-31| for details of verses 24-27|.

rwp@Mark:13:27 @{Shall gather together his elect} (\episunaxei tous eklektous autou\). This is the purpose of God through the ages. {From the uttermost part of the earth to the uttermost part of heaven} (\ap' akrou gˆs he“s akrou ouranou\). The Greek is very brief, "from the tip of earth to the tip of heaven." This precise phrase occurs nowhere else.

rwp@Mark:14:32 @{Which was named} (\hou to onoma\). Literally, "whose name was." On Gethsemane see on ¯Matthew:26:36|. {While I pray} (\he“s proseux“mai\). Aorist subjunctive with \he“s\ really with purpose involved, a common idiom. Matthew adds "go yonder" (\apelth“n ekei\).

rwp@Mark:14:33 @{Greatly amazed and sore troubled} (\ekthambeisthai kai adˆmonein\). strkjv@Matthew:26:37| has "sorrowful and sore troubled." See on Matt. about \adˆmonein\. Mark alone uses \exthambeisthai\ (here and in strkjv@9:15|). There is a papyrus example given by Moulton and Milligan's _Vocabulary_. The verb \thambe“\ occurs in strkjv@Mark:10:32| for the amazement of the disciples at the look of Jesus as he went toward Jerusalem. Now Jesus himself feels amazement as he directly faces the struggle in the Garden of Gethsemane. He wins the victory over himself in Gethsemane and then he can endure the loss, despising the shame. For the moment he is rather amazed and homesick for heaven. "Long as He had foreseen the Passion, when it came clearly into view its terror exceeded His anticipations" (Swete). "He learned from what he suffered," (Hebrews:5:8|) and this new experience enriched the human soul of Jesus.

rwp@Mark:14:36 @{Abba, Father} (\Abba ho patˆr\). Both Aramaic and Greek and the article with each. This is not a case of translation, but the use of both terms as is strkjv@Galatians:4:6|, a probable memory of Paul's childhood prayers. About "the cup" see on ¯Matthew:26:39|. It is not possible to take the language of Jesus as fear that he might die before he came to the Cross. He was heard (Hebrews:5:7f.|) and helped to submit to the Father's will as he does instantly. {Not what I will} (\ou ti eg“ thel“\). Matthew has "as" (\h“s\). We see the humanity of Jesus in its fulness both in the Temptations and in Gethsemane, but without sin each time. And this was the severest of all the temptations, to draw back from the Cross. The victory over self brought surrender to the Father's will.

rwp@Mark:14:44 @{Token} (\sussˆmon\). A common word in the ancient Greek for a concerted signal according to agreement. It is here only in the New Testament. strkjv@Matthew:26:48| has \sˆmeion\, sign. The signal was the kiss by Judas, a contemptible desecration of a friendly salutation. {And lead him away safely} (\kai apagete asphal“s\). Only in Mark. Judas wished no slip to occur. Mark and Matthew do not tell of the falling back upon the ground when Jesus challenged the crowd with Judas. It is given by John alone (John:18:4-9|).

rwp@Mark:14:56 @{Their witness agreed not together} (\isai hai marturiai ouk ˆsan\). Literally, the testimonies were not equal. They did not correspond with each other on essential points. {Many were bearing false witness} (\epseudomarturoun\, imperfect, repeated action) {against him}. No two witnesses bore joint testimony to justify a capital sentence according to the law (Deuteronomy:19:15|). Note imperfects in these verses (55-57|) to indicate repeated failures.

rwp@Mark:14:58 @{Made with hands} (\cheiropoiˆton\). In Mark alone. An old Greek word. The negative form \acheiropoiˆton\ here occurs elsewhere only in strkjv@2Corinthians:5:1; strkjv@Colossians:2:11|. In strkjv@Hebrews:9:11| the negative \ou\ is used with the positive form. It is possible that a real \logion\ of Jesus underlies the perversion of it here. Mark and Matthew do not quote the witnesses precisely alike. Perhaps they quoted Jesus differently and therein is shown part of the disagreement, for Mark adds verse 59| (not in Matthew). "And not even so did their witness agree together," repeating the point of verse 57|. Swete observes that Jesus, as a matter of fact, did do what he is quoted as saying in Mark: "He said what the event has proved to be true; His death destroyed the old order, and His resurrection created the new." But these witnesses did not mean that by what they said. The only saying of Jesus at all like this preserved to us is that in strkjv@John:2:19|, when he referred not to the temple in Jerusalem, but to the temple of his body, though no one understood it at the time.

rwp@Mark:14:65 @{Cover his face} (\perikaluptein autou to pros“pon\). Put a veil around his face. Not in Matthew, but in strkjv@Luke:22:64| where Revised Version translates \perikalupsantes\ by "blind-folded." All three Gospels give the jeering demand of the Sanhedrin: "Prophesy" (\prophˆteuson\), meaning, as Matthew and Luke add, thereby telling who struck him while he was blindfolded. Mark adds "the officers" (same as in verse 54|) of the Sanhedrin, Roman lictors or sergeants-at-arms who had arrested Jesus in Gethsemane and who still held Jesus (\hoi sunechontes auton\, strkjv@Luke:22:63|). strkjv@Matthew:26:67| alludes to their treatment of Jesus without clearly indicating who they were. {With blows of their hands} (\rapismasin\). The verb \rapiz“\ in strkjv@Matthew:26:67| originally meant to smite with a rod. In late writers it comes to mean to slap the face with the palm of the hands. The same thing is true of the substantive \rapisma\ used here. A papyrus of the sixth century A.D. uses it in the sense of a scar on the face as the result of a blow. It is in the instrumental case here. "They caught him with blows," Swete suggests for the unusual \elabon\ in this sense. "With rods" is, of course, possible as the lictors carried rods. At any rate it was a gross indignity.

rwp@Mark:15:11 @{Stirred up} (\aneseisan\). {Shook up} like an earthquake (\seismos\). strkjv@Matthew:27:20| has a weaker word, "persuaded" (\epeisan\). Effective aorist indicative. The priests and scribes had amazing success. If one wonders why the crowd was fickle, he may recall that this was not yet the same people who followed him in triumphal entry and in the temple. That was the plan of Judas to get the thing over before those Galilean sympathizers waked up. "It was a case of regulars against an irregular, of priests against prophet" (Gould). "But Barabbas, as described by Mark, represented a popular passion, which was stronger than any sympathy they might have for so unworldly a character as Jesus--the passion for _political liberty_" (Bruce). "What unprincipled characters they were! They accuse Jesus to Pilate of political ambition, and they recommend Barabbas to the people for the same reason" (Bruce). The Sanhedrin would say to the people that Jesus had already abdicated his kingly claims while to Pilate they went on accusing him of treason to Caesar. {Rather} (_mƒllon_). Rather than Jesus. It was a gambler's choice.

rwp@Mark:15:12 @{Whom ye call the King of the Jews} (\hon legete ton basilea t“n Ioudai“n\). Pilate rubs it in on the Jews (cf. verse 9|). The "then" (\oun\) means since you have chosen Barabbas instead of Jesus.

rwp@Mark:15:42 @{The preparation} (\paraskeuˆ\). Mark explains the term as meaning "the day before the sabbath" (\prosabbaton\), that is our Friday, which began at sunset. See discussion on ¯Matthew:27:57|. The Jews had already taken steps to get the bodies removed (John:19:31|).

rwp@Info_Matthew @ THE TITLE The Textus Receptus has "The Holy Gospel according to Matthew" (\to kata Matthaion hagion Euaggelion\), though the Elzevirs omit "holy," not agreeing here with Stephanus, Griesbach, and Scholz. Only minuscules (cursive Greek manuscripts) and all late have the adjective. Other minuscules and nine uncials including W (the Washington Codex of the fifth century), C of the fifth century (the palimpsest manuscript) and Delta of the ninth together with most Latin manuscripts have simply "Gospel according to Matthew" (\Euaggelion kata Matthaion\). But Aleph and B the two oldest and best Greek uncials of the fourth century have only "According to Matthew" (\Kata Maththaion\) (note double th) and the Greek uncial D of the fifth or sixth century follows Aleph and B as do some of the earliest Old Latin manuscripts and the Curetonian Syriac. It is clear, therefore, that the earliest form of the title was simply "According to Matthew." It may be doubted if Matthew (or the author, if not Matthew) had any title at all. The use of "according to" makes it plain that the meaning is not "the Gospel of Matthew," but the Gospel as given by Matthew, \secundum Matthaeum\, to distinguish the report by Matthew from that by Mark, by Luke, by John. Least of all is there any authority in the manuscripts for saying "Saint Matthew," a Roman Catholic practice observed by some Protestants.

rwp@Matthew:1:1 @{The Book} (\biblos\). There is no article in the Greek, but the following genitives make it definite. It is our word Bible that is here used, _the_ Book as Sir Walter Scott called it as he lay dying. The usual word for book is a diminutive form (\biblion\), a little book or roll such as we have in strkjv@Luke:4:17|, "The roll of the prophet Isaiah." The pieces of papyrus (\papuros\), our paper, were pasted together to make a roll of varying lengths according to one's needs. Matthew, of course, is not applying the word book to the Old Testament, probably not to his own book, but to "the genealogical table of Jesus Christ" (\biblos genese“s Iˆsou Christou\), "the birth roll of Jesus Christ" Moffatt translates it. We have no means of knowing where the writer obtained the data for this genealogy. It differs radically from that in strkjv@Luke:3:23-38|. One can only give his own theory of the difference. Apparently in Matthew we have the actual genealogy of Joseph which would be the legal pedigree of Jesus according to Jewish custom. In Luke we apparently have the actual genealogy of Mary which would be the real line of Jesus which Luke naturally gives as he is writing for the Gentiles.

rwp@Matthew:1:2 @{Begat} (\egennˆsen\). This word comes, like some of the early chapters of Genesis, with regularity through verse 16, until the birth of Jesus is reached when there is a sudden change. The word itself does not always mean immediate parentage, but merely direct descent. In verse 16| we have "Joseph the husband of Mary, from whom was begotten Jesus who is called Christ" (\ton I“sˆph ton andra Marias ex hˆs egennˆthˆ Iˆsous ho legomenos Christos\). The article occurs here each time with the object of "begat," but not with the subject of the verb to distinguish sharply the proper names. In the case of David the King (1:6|) and Joseph the husband of Mary (1:16|) the article is repeated. The mention of the brethren of Judah (1:2|) and of both Phares and Zara (1:3|) may show that Matthew was not copying a family pedigree but making his own table. All the Greek manuscripts give verse 16| as above save the Ferrar Group of minuscules which are supported by the Sinaitic Syriac Version. Because of this fact Von Soden, whose text Moffatt translates, deliberately prints his text "_Jacob begat Jesus_" (\I“sˆph de egennˆsen Iˆsoun\). But the Sinaitic Syriac gives the Virgin Birth of Jesus in strkjv@Matthew:1:18-25|. Hence it is clear that "begat" here in strkjv@1:16| must merely mean line of descent or the text has been tampered with in order to get rid of the Virgin Birth idea, but it was left untouched in strkjv@1:18-25|. I have a full discussion of the problem in chapter XIV of _Studies in the Text of the New Testament_. The evidence as it now stands does not justify changing the text of the Greek uncials to suit the Sinaitic Syriac. The Virgin Birth of Jesus remains in strkjv@1:16|. The spelling of these Hebrew names in English is usually according to the Hebrew form, not the Greek. In the Greek itself the Hebrew spelling is often observed in violation of the Greek rules for the ending of words with no consonants save _n,r,s_. But the list is not spelled consistently in the Greek, now like the Hebrew as in Abraham, Isaac, Jacob, now like the Greek as in Judah, Solomon, Hezekiah, though the Hebrew style prevails.

rwp@Matthew:1:18 @{Betrothed to Joseph} (\Mnˆsteutheisˆs t“i I“sˆph\). Matthew proceeds to explain his statement in strkjv@1:16| which implied that Joseph, though the legal father of Jesus in the royal line, was not the actual father of Mary's Son. Betrothal with the Jews was a serious matter, not lightly entered into and not lightly broken. The man who betrothed a maiden was legally husband (Genesis:29:21; strkjv@Deuteronomy:22:23f.|) and "an informal cancelling of betrothal was impossible" (McNeile). Though they did not live together as husband and wife till actual marriage, breach of faithfulness on the part of the betrothed was treated as adultery and punished with death. _The New Testament in Braid Scots_ actually has "mairry't till Joseph" for "betrothed to Joseph." Matthew uses the genitive absolute construction here, a very common Greek idiom.

rwp@Matthew:2:4 @{He inquired of them where the Christ should be born} (\epunthaneto par' aut“n pou ho Christos gennƒtai\). The prophetic present (\gennƒtai\) is given, the very words of Herod retained by Matthew's report. The imperfect tense (epunthaneto) suggests that Herod inquired repeatedly, probably of one and another of the leaders gathered together, both Sadducees (chief priests) and Pharisees (scribes). McNeile doubts, like Holtzmann, if Herod actually called together all the Sanhedrin and probably "he could easily ask the question of a single scribe," because he had begun his reign with a massacre of the Sanhedrin (Josephus, _Ant_. XIV. ix. 4). But that was thirty years ago and Herod was desperately in earnest to learn what the Jews really expected about the coming of "the Messiah." Still Herod probably got together not the Sanhedrin since "elders" are not mentioned, but leaders among the chief priests and scribes, not a formal meeting but a free assembly for conference. He had evidently heard of this expected king and he would swallow plenty of pride to be able to compass the defeat of these hopes.

rwp@Matthew:3:7 @{The Pharisees and Sadducees} (\t“n Pharisai“n kai Saddoukai“n\). These two rival parties do not often unite in common action, but do again in strkjv@Matthew:16:1|. "Here a strong attraction, there a strong repulsion, made them for the moment forget their differences" (McNeile). John saw these rival ecclesiastics "coming for baptism" (\erchomenous epi to baptisma\). Alford speaks of "the Pharisees representing hypocritical superstition; the Sadducees carnal unbelief." One cannot properly understand the theological atmosphere of Palestine at this time without an adequate knowledge of both Pharisees and Sadducees. The books are numerous besides articles in the Bible dictionaries. I have pictured the Pharisees in my first (1916) Stone Lectures, _The Pharisees and Jesus_. John clearly grasped the significance of this movement on the part of the Pharisees and Sadducees who had followed the crowds to the Jordan. He had welcomed the multitudes, but right in the presence of the crowds he exposes the hypocrisy of the ecclesiastics. {Ye offspring of vipers} (\gennˆmata echidn“n\). Jesus (Matthew:12:34; strkjv@23:33|) will use the same language to the Pharisees. Broods of snakes were often seen by John in the rocks and when a fire broke out they would scurry (\phugein\) to their holes for safety. "The coming wrath" was not just for Gentiles as the Jews supposed, but for all who were not prepared for the kingdom of heaven (1Thessalonians:1:10|). No doubt the Pharisees and Sadducees winced under the sting of this powerful indictment.

rwp@Matthew:3:15 @{To fulfil all righteousness} (\plˆr“sai pƒsan dikaiosunˆn\). The explanation of Jesus satisfies John and he baptizes the Messiah though he has no sins to confess. It was proper (\prepon\) to do so else the Messiah would seem to hold aloof from the Forerunner. Thus the ministries of the two are linked together.

rwp@Matthew:4:10 @{Get thee hence, Satan} (\Hupage, Satanƒ\). The words "behind me" (\opis“ mou\) belong to strkjv@Matthew:16:23|, not here. "Begone" Christ says to Satan. This temptation is the limit of diabolical suggestion and argues for the logical order in Matthew. "Satan" means the adversary and Christ so terms the devil here. The third time Jesus quotes Deuteronomy, this time strkjv@Deuteronomy:6:13|, and repels the infamous suggestion by Scripture quotation. The words "him alone thou shalt serve" need be recalled today. Jesus will warn men against trying to serve God and mammon (Matthew:6:24|). The devil as the lord of the evil world constantly tries to win men to the service of the world and God. This is his chief camouflage for destroying a preacher's power for God. The word here in strkjv@Matthew:4:10| for serve is \latreuseis\ from \latris\ a hired servant, one who works for hire, then render worship.

rwp@Matthew:4:21 @{Mending their nets} (\katartizontas ta diktua aut“n\). These two brothers, James and John, were getting their nets ready for use. The verb (\katartiz“\) means to adjust, to articulate, to mend if needed (Luke:6:40; strkjv@Romans:9:22; strkjv@Galatians:6:1|). Songs:they promptly left their boat and father and followed Jesus. They had also already become disciples of Jesus. Now there are four who follow him steadily.

rwp@Matthew:4:24 @{The report of him went forth into all Syria} (\apˆlthen hˆ akoˆ autou eis holˆn tˆn Syrian\). Rumour (\akoˆ\) carries things almost like the wireless or radio. The Gentiles all over Syria to the north heard of what was going on in Galilee. The result was inevitable. Jesus had a moving hospital of patients from all over Galilee and Syria. "{Those that were sick}" (\tous kak“s echontas\), literally "those who had it bad," cases that the doctors could not cure. "{Holden with divers diseases and torments}" (\poikilais nosois kai basanois sunechomenous\). "Held together" or "compressed" is the idea of the participle. The same word is used by Jesus in strkjv@Luke:12:50| and by Paul in strkjv@Phillipians:1:23| and of the crowd pressing on Jesus (Luke:8:45|). They brought these difficult and chronic cases (present tense of the participle here) to Jesus. Instead of "divers" say "various" (\poikilais\) like fever, leprosy, blindness. The adjective means literally many colored or variegated like flowers, paintings, jaundice, etc. Some had "torments" (\basanois\). The word originally (oriental origin) meant a touchstone, "Lydian stone" used for testing gold because pure gold rubbed on it left a peculiar mark. Then it was used for examination by torture. Sickness was often regarded as "torture." These diseases are further described "in a descending scale of violence" (McNeile) as "demoniacs, lunatics, and paralytics" as Moffatt puts it, "demoniacs, epileptics, paralytics" as Weymouth has it, (\daimonizomenous kai selˆniazomenous kai paralutikous\), people possessed by demons, lunatics or "moon-struck" because the epileptic seizures supposedly followed the phases of the moon (Bruce) as shown also in strkjv@Matthew:17:15|, paralytics (our very word). Our word "lunatic" is from the Latin _luna_ (moon) and carries the same picture as the Greek \selˆniazomai\ from \selˆnˆ\ (moon). These diseases are called "torments."

rwp@Matthew:5:1 @{He went up into the mountain} (\anebˆ eis to oros\). Not "a" mountain as the Authorized Version has it. The Greek article is poorly handled in most English versions. We do not know what mountain it was. It was the one there where Jesus and the crowds were. "Delitzsch calls the Mount of Beatitudes the Sinai of the New Testament" (Vincent). He apparently went up to get in closer contact with the disciples, "seeing the multitudes." Luke (Luke:6:12|) says that he went out into the mountain to pray, Mark (Mark:3:13|) that he went up and called the twelve. All three purposes are true. Luke adds that after a whole night in prayer and after the choice of the twelve Jesus came down to a level place on the mountain and spoke to the multitudes from Judea to Phoenicia. The crowds are great in both Matthew and in Luke and include disciples and the other crowds. There is no real difficulty in considering the Sermon on the Mount in Matthew and the Sermon on the Plain in Luke as one and the same. See full discussion in my _Harmony of the Gospels_.

rwp@Matthew:5:24 @{First be reconciled} (\pr“ton diallagˆthi\). Second aorist passive imperative. Get reconciled (ingressive aorist, take the initiative). Only example of this compound in the New Testament where usually \katallass“\ occurs. Deissmann (_Light from the Ancient East_, p. 187, New Ed.) gives a papyrus example second century A.D. A prodigal son, Longinus, writes to his mother Nilus: "I beseech thee, mother, be reconciled (\dialagˆti\) with me." The boy is a poor speller, but with a broken heart he uses the identical form that Jesus does. "The verb denotes mutual concession after mutual hostility, an idea absent from \katallass“\" (Lightfoot). This because of \dia\ (two, between two).

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

rwp@Matthew:6:2 @{Sound not a trumpet} (\mˆ salpisˆis\). Is this literal or metaphorical? No actual instance of such conduct has been found in the Jewish writings. McNeile suggests that it may refer to the blowing of trumpets in the streets on the occasion of public fasts. Vincent suggests the thirteen trumpet-shaped chests of the temple treasury to receive contributions (Luke:21:2|). But at Winona Lake one summer a missionary from India named Levering stated to me that he had seen Hindu priests do precisely this very thing to get a crowd to see their beneficences. Songs:it looks as if the rabbis could do it also. Certainly it was in keeping with their love of praise. And Jesus expressly says that "the hypocrites" (\hoi hupokritai\) do this very thing. This is an old word for actor, interpreter, one who personates another, from \hupokrinomai\ to answer in reply like the Attic \apokrinomai\. Then to pretend, to feign, to dissemble, to act the hypocrite, to wear a mask. This is the hardest word that Jesus has for any class of people and he employs it for these pious pretenders who pose as perfect. {They have received their reward} (\apechousin ton misthon aut“n\). This verb is common in the papyri for receiving a receipt, "they have their receipt in full," all the reward that they will get, this public notoriety. "They can sign the receipt of their reward" (Deissmann, _Bible Studies_, p. 229). Songs:_Light from the Ancient East_, pp. 110f. \Apochˆ\ means "receipt." Songs:also in strkjv@6:5|.

rwp@Matthew:6:7 @{Use not vain repetitions} (\mˆ battalogˆsˆte\). Used of stammerers who repeat the words, then mere babbling or chattering, empty repetition. The etymology is uncertain, but it is probably onomatopoetic like "babble." The worshippers of Baal on Mount Carmel (1Kings:8:26|) and of Diana in the amphitheatre at Ephesus who yelled for two hours (Acts:19:34|) are examples. The Mohammedans may also be cited who seem to think that they "will be heard for their much speaking" (\en tˆi polulogiƒi\). Vincent adds "and the Romanists with their _paternosters_ and _avast_." The Syriac Sinaitic has it: "Do not be saying idle things." Certainly Jesus does not mean to condemn all repetition in prayer since he himself prayed three times in Gethsemane "saying the same words again" (Matthew:26:44|). "As the Gentiles do," says Jesus. "The Pagans thought that by endless repetitions and many words they would inform their gods as to their needs and weary them ('_fatigare deos_') into granting their requests" (Bruce).

rwp@Matthew:6:13 @{And bring us not into temptation} (\kai mˆ eisenegkˆis eis peirasmon\). "Bring" or "lead" bothers many people. It seems to present God as an active agent in subjecting us to temptation, a thing specifically denied in strkjv@James:1:13|. The word here translated "temptation" (\peirasmon\) means originally "trial" or "test" as in strkjv@James:1:2| and Vincent so takes it here. _Braid Scots_ has it: "And lat us no be siftit." But God does test or sift us, though he does not tempt us to evil. No one understood temptation so well as Jesus for the devil tempted him by every avenue of approach to all kinds of sin, but without success. In the Garden of Gethsemane Jesus will say to Peter, James, and John: "Pray that ye enter not into temptation" (Luke:22:40|). That is the idea here. Here we have a "Permissive imperative" as grammarians term it. The idea is then: "Do not allow us to be led into temptation." There is a way out (1Corinthians:10:13|), but it is a terrible risk.

rwp@Matthew:7:5 @{Shalt thou see clearly} (\diablepseis\). Only here and strkjv@Luke:6:42| and strkjv@Mark:8:25| in the New Testament. Look through, penetrate in contrast to \blepeis\, to gaze at, in verse 3|. Get the log out of your eye and you will see clearly how to help the brother get the splinter out (\ekbalein\) of his eye.

rwp@Matthew:8:21 @{The Son of man} (\tho huios tou anthr“pou\). This remarkable expression, applied to himself by Jesus so often, appears here for the first time. There is a considerable modern literature devoted to it. "It means much for the Speaker, who has chosen it deliberately, in connection with private reflections, at whose nature we can only guess, by study of the many occasions on which the name is used" (Bruce). Often it means the Representative Man. It may sometimes stand for the Aramaic _barnasha_, the man, but in most instances that idea will not suit. Jesus uses it as a concealed Messianic title. It is possible that this scribe would not understand the phrase at all. Bruce thinks that here Jesus means "the unprivileged Man," worse off than the foxes and the birds. Jesus spoke Greek as well as Aramaic. It is inconceivable that the Gospels should never call Jesus "the Son of man" and always credit it to him as his own words if he did not so term himself, about eighty times in all, thirty-three in Matthew. Jesus in his early ministry, except at the very start in strkjv@John:4|, abstains from calling himself Messiah. This term suited his purpose exactly to get the people used to his special claim as Messiah when he is ready to make it openly.

rwp@Matthew:8:34 @{That he would depart} (\hop“s metabˆi\). The whole city was excited over the destruction of the hogs and begged Jesus to leave, forgetful of the healing of the demoniacs in their concern over the loss of property. They cared more for hogs than for human souls, as often happens today.

rwp@Matthew:9:9 @{At the place of toll} (\epi to tel“nion\). The tax-office or custom-house of Capernaum placed here to collect taxes from the boats going across the lake outside of Herod's territory or from people going from Damascus to the coast, a regular caravan route. "{Called Matthew}" (\Maththaion legomenon\) and in strkjv@10:3| Matthew the publican is named as one of the Twelve Apostles. Mark (Mark:2:14|) and Luke (Luke:5:27|) call this man Levi. He had two names as was common, Matthew Levi. The publicans (\tel“nai\) get their name in English from the Latin _publicanus_ (a man who did public duty), not a very accurate designation. They were detested because they practised graft. Even Gabinius the proconsul of Syria was accused by Cicero of relieving Syrians and Jews of legitimate taxes for graft. He ordered some of the tax-officers removed. Already Jesus had spoken of the publican (5:46|) in a way that shows the public disfavour in which they were held.

rwp@Matthew:9:10 @{Publicans and sinners} (\tel“nai kai hamart“loi\). Often coupled together in common scorn and in contrast with the righteous (\dikaioi\ in strkjv@9:13|). It was a strange medley at Levi's feast (Jesus and the four fisher disciples, Nathanael and Philip; Matthew Levi and his former companions, publicans and sinners; Pharisees with their scribes or students as on-lookers; disciples of John the Baptist who were fasting at the very time that Jesus was feasting and with such a group). The Pharisees criticize sharply "your teacher" for such a social breach of "reclining" together with publicans at Levi's feast.

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:11:1 @{He departed thence to teach and preach} (\metebˆ ekeithen tou didaskein kai kˆrussein\). In five instances (7:28; strkjv@11:1; strkjv@13:53; strkjv@19:1; strkjv@26:1|) after great discourses by Jesus "the transition to what follows is made with the formula, 'And it came to pass when Jesus had ended'" (McNeile). This is a wrong chapter division, for strkjv@11:1| belongs with the preceding section. "{Commanding}" (\diatass“n\, complementary participle with \etelesen\), means giving orders in detail (\dia-\) for each of them. Note both "teach and preach" as in strkjv@4:23|. Where did Jesus go? Did he follow behind the twelve as he did with the seventy "whither he himself was about to come" (Luke:10:1|)? Bruce holds with Chrysostom that Jesus avoided the places where they were, giving them room and time to do their work. But, if Jesus himself went to the chief cities of Galilee on this tour, he would be compelled to touch many of the same points. Jesus would naturally follow behind at some distance. At the end of the tour the apostles come together in Capernaum and tell Jesus all that they had done and that they had taught (Mark:6:30|). Matthew follows the general outline of Mark, but the events are not grouped in chronological order here.

rwp@Matthew:11:3 @{He that cometh} (\ho erchomenos\). This phrase refers to the Messiah (Mark:11:9; strkjv@Luke:13:35; strkjv@19:38; strkjv@Hebrews:10:37; strkjv@Psalms:118:26; strkjv@Daniel:7:13|). Some rabbis applied the phrase to some forerunner of the kingdom (McNeile). Was there to be "another" (\heteron\) after Jesus? John had been in prison "long enough to develop a _prison mood_" (Bruce). It was once clear enough to him, but his environment was depressing and Jesus had done nothing to get him out of Machaerus (see chapter IX in my _John the Loyal_). John longed for reassurance.

rwp@Matthew:13:2 @{And all the multitude stood on the beach} (\kai pas ho ochlos epi ton aigialon histˆkei\). Past perfect tense of \histˆmi\ with imperfect sense, had taken a stand and so stood. Note accusative also with \epi\ upon the beach where the waves break one after the other (\aigialos\ is from \hals\, sea, and \agnumi\, to break, or from \aiss“\, to rush). Jesus had to get into a boat and sit down in that because of the crush of the crowd.

rwp@Matthew:13:7 @{The thorns grew up} (\anebˆsan hai akanthai\). Not "sprang up" as in verse 5|, for a different verb occurs meaning "came up" out of the ground, the seeds of the thorns being already in the soil, "upon the thorns" (\epi tas akanthas\) rather than "among the thorns." But the thorns got a quick start as weeds somehow do and "choked them" (\apepnixan auta\, effective aorist of \apopnig“\), "choked them off" literally. Luke (Luke:8:33|) uses it of the hogs in the water. Who has not seen vegetables and flowers and corn made yellow by thorns and weeds till they sicken and die?

rwp@Matthew:13:18 @{Hear then ye the parable} (\humeis oun akousate tˆn parabolˆn\). Jesus has given in strkjv@13:13| one reason for his use of parables, the condemnation which the Pharisees have brought on themselves by their spiritual dulness: "Therefore I speak to them in parables" (\dia touto en parab“lais antois lal“\). He can go on preaching the mysteries of the kingdom without their comprehending what he is saying, but he is anxious that the disciples really get personal knowledge (\gn“nai\, verse 11|) of these same mysteries. Songs:he explains in detail what he means to teach by the Parable of the Sower. He appeals to them (note position of \h–meis\) to listen as he explains.

rwp@Matthew:13:19 @{When anyone heareth} (\pantos akouontos\). Genitive absolute and present participle, "while everyone is listening and not comprehending" (\mˆ sunientos\), "not putting together" or "not grasping." Perhaps at that very moment Jesus observed a puzzled look on some faces.

rwp@Matthew:13:22 @{Choke the word} (\sunpnigei ton logon\). We had \apepnixan\ (choked off) in strkjv@13:7|. Here it is \sunpnigei\ (choke together), historical present and singular with both subjects lumped together. "Lust for money and care go together and between them spoil many an earnest religious nature" (Bruce), "thorns" indeed. The thorns flourish and the character sickens and dies, choked to death for lack of spiritual food, air, sunshine.

rwp@Matthew:13:29 @{Ye root up the wheat with them} (\ekriz“sˆte hama autois ton siton\). Literally, "root out." Easy to do with the roots of wheat and darnel intermingled in the field. Songs:\sullegontes\ is not "gather up," but "gather together," here and verses 28| and 30|. Note other compound verbs here, "grow together" (\sunauxanesthai\), "burn up" (\katakausai\, burn down or completely), "bring together" (\sunagete\).

rwp@Matthew:13:33 @{Is like unto leaven} (\homoia estin zumˆi\). In its pervasive power. Curiously enough some people deny that Jesus here likens the expanding power of the Kingdom of heaven to leaven, because, they say, leaven is the symbol of corruption. But the language of Jesus is not to be explained away by such exegetical jugglery. The devil is called like a lion by Peter (1Peter:5:8|) and Jesus in Revelation is called the Lion of the Tribe of Judah (Revelation:5:5|). The leaven permeates all the "wheaten meal" (\aleurou\) till the whole is leavened. There is nothing in the "three measures," merely a common amount to bake. Dr. T.R. Glover in his _Jesus of History_ suggests that Jesus used to notice his mother using that amount of wheat flour in baking bread. To find the Trinity here is, of course, quite beside the mark. The word for leaven, \zumˆ\, is from \ze“\, to boil, to seethe, and so pervasive fermentation.

rwp@Matthew:13:38 @{The field is the world} (\ho de agros estin ho kosmos\). The article with both "field" and "world" in Greek means that subject and predicate are coextensive and so interchangeable. It is extremely important to understand that both the good seed and the darnel (tares) are sown in the world, not in the Kingdom, not in the church. The separation comes at the consummation of the age (\sunteleia ai“nos\, 39|), the harvest time. They all grow together in the field (the world).

rwp@Matthew:13:41 @{Out of his kingdom} (\ek tˆs basileias autou\). Out from the midst of the kingdom, because in every city the good and the bad are scattered and mixed together. Cf. \ek mesou t“n dikai“n\ in strkjv@13:49| "from the midst of the righteous." What this means is that, just as the wheat and the darnel are mixed together in the field till the separation at harvest, so the evil are mixed with the good in the world (the field). Jesus does not mean to say that these "stumbling-blocks" (\ta skandala\) are actually in the Kingdom of heaven and really members of the Kingdom. They are simply mixed in the field with the wheat and God leaves them in the world till the separation comes. Their destiny is "the furnace of fire" (\tˆn kaminon tou puros\).

rwp@Matthew:13:46 @{He went and sold} (\apelth“n pepraken\). Rather eagerly and vividly told thus, "He has gone off and sold." The present perfect indicative, the dramatic perfect of vivid picture. Then he bought it. Present perfect, imperfect, aorist tenses together for lively action. \Empor“i\ is a merchant, one who goes in and out, travels like a drummer.

rwp@Matthew:13:47 @{A net} (\sagˆnˆi\). Drag-net. Latin, _sagena_, English, seine. The ends were stretched out and drawn together. Only example of the word in the N.T. Just as the field is the world, so the drag-net catches all the fish that are in the sea. The separation comes afterwards. Vincent pertinently quotes Homer's _Odyssey_ (xxii. 384-389) where the slain suitors in the halls of Ulysses are likened to fishes on the shore caught by nets with myriad meshes.

rwp@Matthew:15:5 @{But ye say} (\h–meis de legete\). In sharp contrast to the command of God. Jesus had quoted the fifth commandment (Exodus:20:12,16|) with the penalty "die the death" (\thanat“i teleutat“\), "go on to his end by death," in imitation of the Hebrew idiom. They dodged this command of God about the penalty for dishonouring one's father or mother by the use "Corban" (\korban\) as Mark calls it (Mark:7:11|). All one had to do to evade one's duty to father or mother was to say "Corban" or "Gift" (\D“ron\) with the idea of using the money for God. By an angry oath of refusal to help one's parents, the oath or vow was binding. By this magic word one set himself free (\ou mˆ timˆsei\, he shall not honour) from obedience to the fifth commandment. Sometimes unfilial sons paid graft to the rabbinical legalists for such dodges. Were some of these very faultfinders guilty?

rwp@Matthew:15:16 @{Are ye also even yet without understanding?} (\Akmˆn kai h–meis asunetoi este\). \Akmˆn\ is an adverbial accusative (classic \aichmˆ\, point (of a weapon)=\akmˆn chronou\ at this point of time, just now=\eti\. It occurs in papyri and inscriptions, though condemned by the old grammarians. "In spite of all my teaching, are ye also like the Pharisees without spiritual insight and grasp?" One must never forget that the disciples lived in a Pharisaic environment. Their religious world-outlook was Pharisaic. They were lacking in spiritual intelligence or sense, "totally ignorant" (Moffatt).

rwp@Matthew:16:15 @{But who say ye that I am?} (\h–meis de tina me legete einai?\). This is what matters and what Jesus wanted to hear. Note emphatic position of {h–meis}, "But _you_, who say ye that I am?"

rwp@Matthew:16:17 @{Blessed art thou} (\makarios ei\). A beatitude for Peter. Jesus accepts the confession as true. Thereby Jesus on this solemn occasion solemnly claims to be the Messiah, the Son of the living God, his deity in other words. The disciples express positive conviction in the Messiahship or Christhood of Jesus as opposed to the divided opinions of the populace. "The terms in which Jesus speaks of Peter are characteristic--warm, generous, unstinted. The style is not that of an ecclesiastical editor laying the foundation for church power, and prelatic pretentions, but of a noble-minded Master eulogizing in impassioned terms a loyal disciple" (Bruce). The Father had helped Peter get this spiritual insight into the Master's Person and Work.

rwp@Matthew:16:23 @{But he turned} (\ho de strapheis\). Second aorist passive participle, quick ingressive action, away from Peter in revulsion, and toward the other disciples (Mark:8:33| has \epistrapheis\ and \id“n tous mathˆtas autou\). {Get thee behind me, Satan} (\Hupage opis“ mou, Satanƒ\). Just before Peter played the part of a rock in the noble confession and was given a place of leadership. Now he is playing the part of Satan and is ordered to the rear. Peter was tempting Jesus not to go on to the cross as Satan had done in the wilderness. "None are more formidable instruments of temptation than well-meaning friends, who care more for our comfort than for our character" (Bruce). "In Peter the banished Satan had once more returned" (Plummer). {A stumbling-block unto me} (\skandalon ei emou\). Objective genitive. Peter was acting as Satan's catspaw, in ignorance, surely, but none the less really. He had set a trap for Christ that would undo all his mission to earth. "Thou art not, as before, a noble block, lying in its right position as a massive foundation stone. On the contrary, thou art like a stone quite out of its proper place, and lying right across the road in which I must go--lying as a stone of stumbling" (Morison). {Thou mindest not} (\ou phroneis\). "Your outlook is not God's, but man's" (Moffatt). You do not think God's thoughts. Clearly the consciousness of the coming cross is not a new idea with Jesus. We do not know when he first foresaw this outcome any more than we know when first the Messianic consciousness appeared in Jesus. He had the glimmerings of it as a boy of twelve, when he spoke of "My Father's house." He knows now that he must die on the cross.

rwp@Matthew:17:1 @{After six days} (\meth' hˆmerƒs hex\). This could be on the sixth day, but as Luke (Luke:9:28|) puts it "about eight days" one naturally thinks of a week as the probable time, though it is not important. {Taketh with him} (\paralambanei\). Literally, {takes along}. Note historical present. These three disciples form an inner group who have shown more understanding of Jesus. Songs:at Gethsemane. {Apart} (\kat' idian\) means "by themselves" ({alone}, \monous\, Mark has it) up (\anapherei\) into a high mountain, probably Mount Hermon again, though we do not really know. "The Mount of Transfiguration does not concern geography" (Holtzmann).

rwp@Matthew:17:3 @{There appeared} (\“phthˆ\). Singular aorist passive verb with Moses (to be understood also with Elijah), but the participle \sunlalountes\ is plural agreeing with both. "Sufficient objectivity is guaranteed by the vision being enjoyed by all three" (Bruce). The Jewish apocalypses reveal popular expectations that Moses and Elijah would reappear. Both had mystery connected with their deaths. One represented law, the other prophecy, while Jesus represented the gospel (grace). They spoke of his decease (Luke:9:31|), the cross, the theme uppermost in the mind of Christ and which the disciples did not comprehend. Jesus needed comfort and he gets it from fellowship with Moses and Elijah.

rwp@Matthew:17:25 @{Jesus spake first to him} (\proephthasen auton ho Iˆsous leg“n\). Here only in the N.T. One example in a papyrus B.C. 161 (Moulton and Milligan, _Vocabulary_). The old idiomatic use of \phthan“\ with the participle survives in this example of \prophthan“\ in strkjv@Matthew:17:25|, meaning to anticipate, to get before one in doing a thing. The _Koin‚_ uses the infinitive thus with \phthan“\ which has come to mean simply to arrive. Here the anticipation is made plain by the use of \pro-\. See Robertson's _Grammar_, p. 1120. The "prevent" of the Authorized Version was the original idea of _praevenire_, to go before, to anticipate. Peter felt obliged to take the matter up with Jesus. But the Master had observed what was going on and spoke to Peter first. {Toll or tribute} (\telˆ ˆ kˆnson\). Customs or wares collected by the publicans (like \phoros\, strkjv@Romans:13:7|) and also the capitation tax on persons, indirect and direct taxation. \Kˆnsos\ is the Latin _census_, a registration for the purpose of the appraisement of property like \hˆ apographˆ\ in strkjv@Luke:2:2; strkjv@Acts:5:37|. By this parable Jesus as the Son of God claims exemption from the temple tax as the temple of his Father just as royal families do not pay taxes, but get tribute from the foreigners or aliens, subjects in reality.

rwp@Matthew:17:27 @{Lest we cause them to stumble} (\hina mˆ skandalis“men autous\). He does not wish to create the impression that he and the disciples despise the temple and its worship. Aorist tense (punctiliar single act) here, though some MSS. have present subjunctive (linear). "A hook" (\agkistron\). The only example in the N.T. of fishing with a hook. From an unused verb \agkiz“\, to angle, and that from \agkos\, a curve (so also \agkalˆ\ the inner curve of the arm, strkjv@Luke:2:38|). {First cometh up} (\ton anabanta pr“ton ichthun\). More correctly, "the first fish that cometh up." {A shekel} (\statˆra\). Greek stater = four drachmae, enough for two persons to pay the tax. {For me and thee} (\anti emou kai sou\). Common use of \anti\ in commercial transactions, "in exchange for." Here we have a miracle of foreknowledge. Such instances have happened. Some try to get rid of the miracle by calling it a proverb or by saying that Jesus only meant for Peter to sell the fish and thus get the money, a species of nervous anxiety to relieve Christ and the Gospel of Matthew from the miraculous. "All the attempts have been in vain which were made by the older Rationalism to put a non-miraculous meaning into these words" (B. Weiss). It is not stated that Peter actually caught such a fish though that is the natural implication. Why provision is thus only made for Peter along with Jesus we do not know.

rwp@Matthew:18:3 @{Except ye turn and become} (\ean mˆ straphˆte kai genˆsthe\). Third-class condition, undetermined but with prospect of determination. \Straphˆte\ is second aorist passive subjunctive and \genˆsthe\ second aorist middle subjunctive. They were headed in the wrong direction with their selfish ambition. "His tone at this time is markedly severe, as much as when He denounces the Pharisaism in the bud He had to deal with" (Bruce). The strong double negative \ou mˆ eiselthˆte\ means that they will otherwise not get into the kingdom of heaven at all, let alone have big places in it.

rwp@Matthew:18:20 @{There am I} (\ekei eimi\). This blessed promise implies that those gathered together are really disciples with the spirit of Christ as well as "in his name" (\eis to emon onoma\). One of the Oxyrhynchus _Sayings of Our Lord_ is: "Wherever there are (two) they are not without God, and wherever there is one alone I say I am with him." Also this: "Raise the stone and there thou shalt find me, cleave the wood and there am I." See strkjv@Malachi:3:16|.

rwp@Matthew:19:6 @{What therefore God hath joined together} (\ho oun ho theos sunezeuxen\). Note "what," not "whom." The marriage relation God has made. "The creation of sex, and the high doctrine as to the cohesion it produces between man and woman, laid down in Gen., interdict separation" (Bruce). The word for "joined together" means "yoked together," a common verb for marriage in ancient Greek. It is the timeless aorist indicative (\sunezeuxen\), true always. {Bill} (\biblion\). A little \biblos\ (see on ¯1:1|), a scroll or document (papyrus or parchment). This was some protection to the divorced wife and a restriction on laxity.

rwp@Matthew:19:16 @{What good thing} (\ti agathon\). Mark (Mark:10:17|) has the adjective "good" with "Teacher." {May have} (\sch“\). Ingressive aorist subjunctive, "may get," "may acquire."

rwp@Matthew:20:17 @{Apart} (\kat' idian\). This is the prediction in Matthew of the cross (16:21; strkjv@17:22; strkjv@20:17|). "Aside by themselves" (Moffatt). The verb is \parelaben\. Jesus is having his inward struggle (Mark:10:32|) and makes one more effort to get the Twelve to understand him.

rwp@Matthew:20:28 @{A ransom for many} (\lutron anti poll“n\). The Son of man is the outstanding illustration of this principle of self-abnegation in direct contrast to the self-seeking of James and John. The word translated "ransom" is the one commonly employed in the papyri as the price paid for a slave who is then set free by the one who bought him, the purchase money for manumitting slaves. See examples in Moulton and Milligan's _Vocabulary_ and Deissmann's _Light from the Ancient East_, pp. 328f. There is the notion of exchange also in the use of \anti\. Jesus gave his own life as the price of freedom for the slaves of sin. There are those who refuse to admit that Jesus held this notion of a substitutionary death because the word in the N.T. occurs only here and the corresponding passage in strkjv@Mark:10:45|. But that is an easy way to get rid of passages that contradict one's theological opinions. Jesus here rises to the full consciousness of the significance of his death for men.

rwp@Matthew:21:38 @{Take his inheritance} (\sch“men tˆn klˆronomian autou\). Ingressive aorist active subjunctive (hortatory, volitive) of \ech“\. Let us get his inheritance.

rwp@Matthew:22:34 @{He had put the Sadducees to silence} (\ephim“sen tous Saddoukaious\). Muzzled the Sadducees. The Pharisees could not restrain their glee though they were joining with the Sadducees in trying to entrap Jesus. {Gathered themselves together} (\sunˆchthˆsan epi to auto\). First aorist passive, were gathered together. \Epi to auto\ explains more fully \sun-\. See also strkjv@Acts:2:47|. "Mustered their forces" (Moffatt).

rwp@Matthew:23:9 @{Call no man your father} (\patera mˆ kalesˆte h–m“n\). Jesus meant the full sense of this noble word for our heavenly Father. "Abba was not commonly a mode of address to a living person, but a title of honour for Rabbis and great men of the past" (McNeile). In Gethsemane Jesus said: "Abba, Father" (Mark:14:36|). Certainly the ascription of "Father" to pope and priest seems out of harmony with what Jesus here says. He should not be understood to be condemning the title to one's real earthly father. Jesus often leaves the exceptions to be supplied.

rwp@Matthew:23:37 @{How often would I have gathered} (\posakis ˆthelˆsa episunagein\). More exactly, how often did I long to gather to myself (double compound infinitive). The same verb (\episunagei\) is used of the hen with the compound preposition \hupokat“\. Everyone has seen the hen quickly get together the chicks under her wings in the time of danger. These words naturally suggest previous visits to Jerusalem made plain by John's Gospel.

rwp@Matthew:24:3 @{As he sat} (\kathˆmenou\). Genitive absolute. Picture of Jesus sitting on the Mount of Olives looking down on Jerusalem and the temple which he had just left. After the climb up the mountain four of the disciples (Peter, James, John, Andrew) come to Jesus with the problem raised by his solemn words. They ask these questions about the destruction of Jerusalem and the temple, his own second coming (\parousia\, presence, common in the papyri for the visit of the emperor), and the end of the world. Did they think that they were all to take place simultaneously? There is no way to answer. At any rate Jesus treats all three in this great eschatological discourse, the most difficult problem in the Synoptic Gospels. Many theories are advanced that impugn the knowledge of Jesus or of the writers or of both. It is sufficient for our purpose to think of Jesus as using the destruction of the temple and of Jerusalem which did happen in that generation in A.D. 70, as also a symbol of his own second coming and of the end of the world (\sunteleias tou ai“nos\) or consummation of the age. In a painting the artist by skilful perspective may give on the same surface the inside of a room, the fields outside the window, and the sky far beyond. Certainly in this discourse Jesus blends in apocalyptic language the background of his death on the cross, the coming destruction of Jerusalem, his own second coming and the end of the world. He now touches one, now the other. It is not easy for us to separate clearly the various items. It is enough if we get the picture as a whole as it is here drawn with its lessons of warning to be ready for his coming and the end. The destruction of Jerusalem came as he foretold. There are some who would date the Synoptic Gospels after A.D. 70 in order to avoid the predictive element involved in the earlier date. But that is to limit the fore-knowledge of Jesus to a merely human basis. The word \parousia\ occurs in this chapter alone (3,27,37,39|) in the Gospels, but often in the Epistles, either of presence as opposed to absence (Phillipians:2:12|) or the second coming of Christ (2Thessalonians:2:1|).

rwp@Matthew:24:16 @{Flee unto the mountains} (\pheuget“san eis ta orˆ\). The mountains east of the Jordan. Eusebius (_H.E._ iii,5,3) says that the Christians actually fled to Pella at the foot of the mountains about seventeen miles south of the Sea of Galilee. They remembered the warning of Jesus and fled for safety.

rwp@Matthew:24:24 @{Great signs and wonders} (\sˆmeia megala kai terata\). Two of the three words so often used in the N.T. about the works (\erga\) of Jesus, the other being \dunameis\ (powers). They often occur together of the same work (John:4:48; strkjv@Acts:2:22; strkjv@4:30; strkjv@2Corinthians:12:12; strkjv@Hebrews:2:4|). \Teras\ is a wonder or prodigy, \dunamis\, a mighty work or power, \sˆmeion\, a sign of God's purpose. Miracle (\miraculum\) presents only the notion of wonder or portent. The same deed can be looked at from these different angles. But the point to note here is that mere "signs and wonders" do not of themselves prove the power of God. These charlatans will be so skilful that they will, {if possible} (\ei dunaton\), lead astray the very elect. The implication is that it is not possible. People become excited and are misled and are unable to judge of results. Often it is _post hoc, sed non propter hoc_. Patent-medicine men make full use of the credulity of people along this line as do spiritualistic mediums. Sleight-of-hand men can deceive the unwary.

rwp@Matthew:24:38 @{Were eating} (\ˆsan tr“gontes\). Periphrastic imperfect. The verb means to chew raw vegetables or fruits like nuts or almonds.

rwp@Matthew:24:48 @{My lord tarrieth} (\chronizei mou ho kurios\). That is the temptation and to give way to indulge in fleshly appetites or to pride of superior intellect. Within a generation scoffers will be asking where is the promise of the coming of Christ (2Peter:3:4|). They will forget that God's clock is not like our clock and that a day with the Lord may be a thousand years or a thousand years as one day (2Peter:3:8|).

rwp@Matthew:25:32 @{All the nations} (panta ta ethnˆ). Not just Gentiles, but Jews also. Christians and non-Christians. This program for the general judgment has been challenged by some scholars who regard it as a composition by the evangelist to exalt Christ. But why should not Christ say this if he is the Son of Man and the Son of God and realized it? A "reduced" Christ has trouble with all the Gospels, not merely with the Fourth Gospel, and no less with Q and Mark than with Matthew and Luke. This is a majestic picture with which to close the series of parables about readiness for the second coming. Here is the program when he does come. "I am aware that doubt is thrown on this passage by some critics. But the doubt is most wanton. Where is the second brain that could have invented anything so original and so sublime as vv. 35-40,42-45|?" (Sanday, _Life of Christ in Recent Research_, p. 128). {As the shepherd separates} (\h“sper ho poimˆn aphorizei\). A common figure in Palestine. The sheep are usually white and the goats black. There are kids (\eriph“n, eriphia\) which have grazed together. The goats devastate a field of all herbage. "Indeed they have extirpated many species of trees which once covered the hills" (Tristram, _Natural History of the Bible_, pp. 89f.). The shepherd stands at the gate and taps the sheep to go to the right and the goats to the left.

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:26:4 @{They took counsel together} (\sunebouleusanto\). Aorist middle indicative, indicating their puzzled state of mind. They have had no trouble in finding Jesus (John:11:57|). Their problem now is how to {take Jesus by subtilty and kill him} (\hina ton Iˆsoun dol“i kratˆsosin kai apoktein“sin\). The Triumphal Entry and the Tuesday debate in the temple revealed the powerful following that Jesus had among the crowds from Galilee.

rwp@Matthew:26:30 @{Sang a hymn} (\humnˆsantes\). The _Hallel_, part of strkjv@Psalms:115-118|. But apparently they did not go out at once to the Garden of Gethsemane. Jesus tarried with them in the Upper Room for the wonderful discourse and prayer in strkjv@John:14-17|. They may have gone out to the street after strkjv@John:14:31|. It was no longer considered obligatory to remain in the house after the passover meal till morning as at the start (Exodus:12:22|). Jesus went out to Gethsemane, the garden of the agony, outside of Jerusalem, toward the Mount of Olives.

rwp@Matthew:26:36 @{Gethsemane} (\Gethsˆmanei\). The word means oil-press in the Hebrew, or olive vat. The place (\ch“rion\) was an enclosed plot or estate, "garden," or orchard (\kˆpos\). It is called _villa_ in the Vulgate according to strkjv@John:18:1|. It was beyond the torrent Kedron at the foot of the Mount of Olives about three-fourths of a mile from the eastern walls of Jerusalem. There are now eight old olive trees still standing in this enclosure. One cannot say that they are the very trees near which Jesus had his Agony, but they are very old. "They will remain so long as their already protracted life is spared, the most venerable of their race on the surface of the earth. Their guarded trunks and scanty foliage will always be regarded as the most affecting of the sacred memorials in or about Jerusalem" (Stanley, _Sinai and Palestine_). {Here} (\autou\), {Yonder} (\ekei\). Jesus clearly pointed to the place where he would pray. Literally "there."

rwp@Matthew:26:48 @{Gave them a sign} (\ed“ken autois sˆmeion\). Probably just before he reached the place, though Mark (Mark:14:44|) has "had given" (\ded“kei\) which certainly means before arrival at Gethsemane. At any rate Judas had given the leaders to understand that he would kiss (\philˆs“\) Jesus in order to identify him for certain. The kiss was a common mode of greeting and Judas chose that sign and actually "kissed him fervently" (\katephilˆsen\, verse 49|), though the compound verb sometimes in the papyri has lost its intensive force. Bruce thinks that Judas was prompted by the inconsistent motives of smouldering love and cowardice. At any rate this revolting ostentatious kiss is "the most terrible instance of the \hekousia philˆmata echthrou\ (Proverbs:27:6|)," the profuse kisses of an enemy (McNeile). This same compound verb occurs in strkjv@Luke:7:38| of the sinful woman, in strkjv@Luke:15:20| of the Father's embrace of the Prodigal Son, and in strkjv@Acts:20:37| of the Ephesian elders and Paul.

rwp@Matthew:26:54 @{Must be} (\dei\). Jesus sees clearly his destiny now that he has won the victory in Gethsemane.

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

rwp@Matthew:27:19 @{His wife} (\hˆ gunˆ autou\). Poor Pilate was getting more entangled every moment as he hesitated to set Jesus free whom he knew to be free of any crime against Caesar. Just at the moment when he was trying to enlist the people in behalf of Jesus against the schemes of the Jewish leaders, his wife sent a message about her dream concerning Jesus. She calls Jesus "that righteous man" (\t“i dikai“i ekein“i\) and her psychical sufferings increased Pilate's superstitious fears. Tradition names her Procla and even calls her a Christian which is not probable. But it was enough to unnerve the weak Pilate as he sat on the judgment-seat (\epi tou bˆmatos\) up over the pavement.

rwp@Matthew:27:20 @{Persuaded} (\epeisan\). The chief priests (Sadducees) and elders (Pharisees) saw the peril of the situation and took no chances. While Pilate wavered in pressing the question, they used all their arts to get the people to "ask for themselves" (\aitˆs“ntai\, indirect middle ingressive aorist subjunctive) and to choose Barabbas and not Jesus.

rwp@Matthew:27:26 @{Scourged} (\phragell“sas\). The Latin verb _flagellare_. Pilate apparently lost interest in Jesus when he discovered that he had no friends in the crowd. The religious leaders had been eager to get Jesus condemned before many of the Galilean crowd friendly to Jesus came into the city. They had apparently succeeded. The scourging before the crucifixion was a brutal Roman custom. The scourging was part of the capital punishment. Deissmann (_Light from the Ancient East_, p. 269) quotes a Florentine papyrus of the year 85 A.D. wherein G. Septimius Vegetus, governor of Egypt, says of a certain Phibion: "Thou hadst been worthy of scourging... but I will give thee to the people."

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@Matthew:27:32 @{Compelled} (\ˆggareusan\). This word of Persian origin was used in strkjv@Matthew:5:41|, which see. There are numerous papyri examples of Ptolemaic date and it survives in modern Greek vernacular. Songs:the soldiers treat Simon of Cyrene (a town of Libya) as a Persian courier (\aggaros\) and impress him into service, probably because Jesus was showing signs of physical weakness in bearing his own Cross as the victims had to do, and not as a mere jest on Simon. "Gethsemane, betrayal, the ordeal of the past sleepless night, scourging, have made the flesh weak" (Bruce). Yes, and the burden of sin of the world that was breaking his heart. {His cross} (\ton stauron autou\). Jesus had used the term cross about himself (16:24|). It was a familiar enough picture under Roman rule. Jesus had long foreseen and foretold this horrible form of death for himself (Matthew:20:19; strkjv@23:24; strkjv@26:2|). He had heard the cry of the mob to Pilate that he be crucified (27:22|) and Pilate's surrender (27:26|) and he was on the way to the Cross (27:31|). There were various kinds of crosses and we do not know precisely the shape of the Cross on which Jesus was crucified, though probably the one usually presented is correct. Usually the victim was nailed (hands and feet) to the cross before it was raised and it was not very high. The crucifixion was done by the soldiers (27:35|) in charge and two robbers were crucified on each side of Jesus, three crosses standing in a row (27:38|).

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

rwp@Philemon:1:10 @{For my child} (\peri tou emou teknou\). Tender and affectionate reference to Onesimus as his spiritual child. {Whom I have begotten in my bonds} (\hon egennˆsa en tois desmois\). First aorist active indicative of \genna“\, to beget. See strkjv@1Corinthians:4:15| for this figurative sense. Paul is evidently proud of winning Onesimus to Christ though a prisoner himself.

rwp@Philemon:1:20 @{Let me have joy of thee} (\eg“ sou onaimˆn\). Second aorist middle optative of \oninˆmi\, old verb, only here in N.T. Optative the regular construction for a wish about the future. "May I get profit from thee in the Lord." {Refresh my heart in Christ} (\anapauson mou ta splagchna en Christ“i\). See verse 7| for \anapauson\ (first aorist active imperative of \anapau“\) and \splagchna\ (3 times in this letter, 7,12,20|).

rwp@Info_Philipians @ EPISTLE TO THE PHILIPPIANS FROM ROME ABOUT A.D. 61 BY WAY OF INTRODUCTION There is something to be said for the idea that Paul wrote the Epistle to the Philippians while a prisoner in Ephesus if he ever was a prisoner there. All that can be said for that view has been presented by Professor George S. Duncan in _St. Paul's Ephesian Ministry_ (1930). But, when all is considered carefully in the light of the facts in the Acts and the Epistles, the best that one can say is that a possible case is made out with many difficulties remaining unexplained. The argument is more ingenious than convincing. It is not possible here to review the arguments _pro_ and _con_ that convince me that Paul was in Rome when he wrote this letter to Philippi. It is not clear whether it was written before the three that went together (Philemon, Colossians, Ephesians) or afterwards. Probably there was no great difference in time, but there was time for Epaphroditus to come to Rome, to fall sick, for the news to reach Philippi and for Epaphroditus to hear of their concern about him. The church in Philippi was Paul's joy and pride and they had helped him before as they did this time.

rwp@Philippians:1:1 @{Paul} (\Paulos\). He does not mention his apostleship as he usually does. Omitted also in I and II Thess. and Philemon. {Timothy} (\Timotheos\). In no sense the author, but associated with Paul because with him here in Rome as in Corinth when I and II Thessalonians written and in Ephesus when I Corinthians sent and in Macedonia when II Corinthians written. Timothy was with Paul when the Philippian church was founded (Acts:16:1,13; strkjv@17:14|). He had been there twice since (Acts:19:22; strkjv@20:3f.|). {To all the saints} (\pƒsi tois hagiois\). The word saint (\hagios\) here is used for the professing Christians as in strkjv@1Corinthians:1:2| which see as well as strkjv@Romans:1:7| for the origin of the word. The word "all" (\pƒsi\) means that all individual believers are included. Paul employs this word frequently in Philippians. {In Christ Jesus} (\en Christ“i Iˆsou\). The centre for all Christian relations and activities for Paul and for us. {In Philippi} (\en Philippois\). See on ¯Acts:16:12| for discussion of this name. {With the bishops} (\sun episkopois\). "Together with bishops," thus singled out from "all the saints." See strkjv@Acts:20:17,28| for the use of this most interesting word as equivalent to \presbuteros\ (elder). It is an old word from \episkeptomai\, to look upon or after, to inspect, so the overseer or superintendent. In the second century \episcopos\ (Ignatius) came to mean one superior to elders, but not so in the N.T. The two New Testament church officers are here mentioned (bishops or elders and deacons). The plural is here employed because there was usually one church in a city with several pastors (bishops, elders). {And deacons} (\kai diakonois\). Technical sense here of the other church officers as in strkjv@1Timothy:3:8-13|, not the general use as in strkjv@Matthew:22:13|. The origin of the office is probably seen in strkjv@Acts:6:1-6|. The term is often applied to preachers (1Corinthians:3:5; strkjv@2Corinthians:3:6|). The etymology (\dia, konis\) suggests raising a dust by hastening.

rwp@Philippians:1:6 @{Being confident} (\pepoith“s\). Second perfect active of \peith“\, to persuade. {This very thing} (\auto touto\). Accusative of the inner object with \pepoith“s\, "this thing itself." {Will perfect it} (\epitelesei\). Future active indicative of \epitele“\, will fully (\epi-\) finish. God began and God will consummate it (see strkjv@2Corinthians:8:6; strkjv@Galatians:3:3| where both words occur together as here), but not without their cooperation and partnership. {Until the day of Jesus Christ} (\achri hˆmeras Christou Iˆsou\). The second coming as in verse 10|. See strkjv@1Thessalonians:5:2,4; strkjv@2Thessalonians:1:10; strkjv@2:2; strkjv@1Corinthians:1:18; strkjv@3:13; strkjv@2Corinthians:1:14; strkjv@Romans:13:12|. Paul never sets the time for the Lord's return, but he is cheered by that blessed hope.

rwp@Philippians:1:7 @{Because I have you in my heart} (\dia to echein me en tˆi kardiƒi humas\). Or "because you hold me in your heart." Literally, "because of the holding me (or you) in the heart as to you (or me)." One accusative is the object of the infinitive \echein\, the other is the accusative of general reference. There is no way to decide which is the idea meant except to say that love begets love. The pastor who, like Paul, holds his people in his heart will find them holding him in their hearts. {In the defence} (\en tˆi apologiƒi\). Old word (our word apology, but not our idea of apologizing), in the original sense in strkjv@Acts:22:1; strkjv@25:16|. Songs:also in verse 16| below. {Confirmation} (\bebai“sei\). Old word from \bebaio“\ (\bebaios, bain“\), to make stable. In N.T. only here and strkjv@Hebrews:6:16| about oath. {Partakers with me of grace} (\sugkoin“nous mou tˆs charitos\). Literally, "my co-sharers in grace" (objective genitive). "Grace prompted them to alleviate his imprisonment, to cooperate with him in defending and propagating the gospel, and to suffer for its sake" (Vincent, _Int. Crit. Comm_.).

rwp@Philippians:1:18 @{What then?} (\ti gar?\). Sharp problem put up to Paul by the conduct of the Judaizers. {Only that} (\plˆn hoti\). Same idiom in strkjv@Acts:20:23|. \Plˆn\ is adverb \pleon\ (more besides). As a preposition \plˆn\ means "except." This essential thing Paul sees in spite of all their envy and selfishness that Christ is preached. {Whether in pretence} (\eite prophasei\). Either from \prophain“\, to shew forth, or \prophˆmi\, to speak forth, the ostensible presentation often untrue. See strkjv@Acts:27:30|. Paul sees clearly through the pious pretence of these Judaizers and rejoices that people get some knowledge of Christ. Some Christ is better than no Christ. {Yea, and will rejoice} (\alla kai charˆsomai\). Note affirmative, not adversative, use of \alla\. Volitive use of the future (second future passive) indicative (\charˆsomai\) of \chair“\. Paul is determined to rejoice in spite of the efforts of the Judaizers to prod him to anger.

rwp@Philippians:1:23 @{I am in a strait} (\sunechomai\). "I am held together." Present passive indicative of the common compound verb \sunech“\, to hold together, to hem together as in strkjv@Luke:8:45|. "I am hemmed in on both sides" (Lightfoot). {Betwixt the two} (\ek t“n duo\). "From the two (sides)." Pressure to live on, pressure to die and be with Christ. {To depart} (\eis to analusai\). Purpose clause, \eis to\ and the aorist active infinitive \analusai\, old compound verb, to unloose (as threads), to break up, to return (Luke:12:36|, only other N.T. example), to break up camp (Polybius), to weigh anchor and put out to sea, to depart (often in old Greek and papyri). Cf. \katalu“\ in strkjv@2Corinthians:5:1| for tearing down the tent. {Very far better} (\poll“i mallon kreisson\). Double comparative (triple Lightfoot calls it because of \poll“i\) like Isocrates and the _Koin‚_ often. See strkjv@2Corinthians:7:13| for \perissoter“s mallon\. \Poll“i\ is the instrumental case of measure (by much).

rwp@Philippians:1:27 @{Let your manner of life} (\politeuesthe\). Old verb from \politˆs\, citizen, and that from \polis\, city, to be a citizen, to manage a state's affairs, to live as a citizen. Only twice in N.T., here and strkjv@Acts:23:1|. Philippi as a colony possessed Roman citizenship and Paul was proud of his own possession of this right. The Authorized Version missed the figure completely by the word "conversation" which did refer to conduct and not mere talk as now, but did not preserve the figure of citizenship. Better render, "Only do ye live as citizens." {Striving} (\sunathlountes\). Rather, "striving together" as in an athletic contest. Late and rare word (Diodorus). "The very energy of the Christian faith to produce energetic individualities" (Rainy). "Striving in concert" (Lightfoot). {For the faith} (\tˆi pistei\). For the teaching of the gospel, objective sense of \pistis\ (faith).

rwp@Philippians:2:2 @{Fulfil} (\plˆr“sate\). Better here, "fill full." Paul's cup of joy will be full if the Philippians will only keep on having unity of thought and feeling (\to auto phronˆte\, present active subjunctive, keep on thinking the same thing). {Being of one accord} (\sunpsuchoi\). Late word here for the first time, from \sun\ and \psuchˆ\, harmonious in soul, souls that beat together, in tune with Christ and with each other. {Of one mind} (\to hen phronountes\). "Thinking the one thing." Like clocks that strike at the same moment. Perfect intellectual telepathy. Identity of ideas and harmony of feelings.

rwp@Philippians:2:25 @{I counted it} (\hˆgˆsamˆn\). Epistolary aorist from the point of view of the readers. {Epaphroditus} (\Epaphroditon\). Common name, though only in Philippians in N.T., contracted into Epaphras, though not the same man as Epaphras in strkjv@Colossians:1:7|. Note one article \ton\ (the) with the three epithets given in an ascending scale (Lightfoot), brother (\adelphon\, common sympathy), fellow-worker (\sunergon\, common work), fellow-soldier (\sunstrati“tˆn\, common danger as in strkjv@Philemon:1:2|). \Mou\ (my) and \hum“n\ (your) come together in sharp contrast. {Messenger} (\apostolon\). See strkjv@2Corinthians:8:23| for this use of \apostolos\ as messenger (missionary). {Minister} (\leitourgon\). See on ¯Romans:13:6; strkjv@15:16| for this ritualistic term.

rwp@Philippians:3:10 @{That I may know him} (\tou gn“nai auton\). Genitive of the articular second aorist (ingressive) active infinitive (purpose) of \gin“sk“\, to have personal acquaintance or experience with. This is Paul's major passion, to get more knowledge of Christ by experience. {The power of his resurrection} (\tˆn dunamin tˆs anastase“s autou\). Power (Lightfoot) in the sense of assurance to believers in immortality (1Corinthians:15:14f.; strkjv@Romans:8:11|), in the triumph over sin (Romans:4:24f.|), in the dignity of the body (1Corinthians:6:13ff.; strkjv@Phillipians:3:21|), in stimulating the moral and spiritual life (Galatians:2:20; strkjv@Romans:6:4f.; strkjv@Colossians:2:12; strkjv@Ephesians:2:5|). See Westcott's _The Gospel of the Resurrection_, ii, 31. {The fellowship of his sufferings} (\tˆn koin“nian t“n pathˆmat“n autou\). Partnership in (objective genitive) his sufferings, an honour prized by Paul (Co strkjv@1:24|). {Becoming conformed to his death} (\summorphizomenos t“i thanat“i autou\). Present passive participle of \summorphiz“\, late verb from \summorphos\, found only here and ecclesiastical writers quoting it. The Latin Vulgate uses _configuro_. See strkjv@Romans:6:4| for \sumphutoi\ in like sense and strkjv@2Corinthians:4:10|. "The agony of Gethsemane, not less than the agony of Calvary, will be reproduced however faintly in the faithful servant of Christ" (Lightfoot). "In this passage we have the deepest secrets of the Apostle's Christian experience unveiled" (Kennedy).

rwp@Philippians:3:13 @{Not yet} (\oup“\). But some MSS. read \ou\ (not). {To have apprehended} (\kateilˆphenai\). Perfect active infinitive of same verb \katalamban“\ (perfective use of \kata\, to grasp completely). Surely denial enough. {But one thing} (\hen de\). No verb in the Greek. We can supply \poi“\ (I do) or \di“k“\ (I keep on in the chase), but no verb is really needed. "When all is said, the greatest art is to limit and isolate oneself" (Goethe), concentration. {Forgetting the things which are behind} (\ta men opis“ epilanthanomenos\). Common verb, usually with the genitive, but the accusative in the _Koin‚_ is greatly revived with verbs. Paul can mean either his old pre-Christian life, his previous progress as a Christian, or both (all of it). {Stretching forward} (\epekteinomenos\). Present direct middle participle of the old double compound \epektein“\ (stretching myself out towards). Metaphor of a runner leaning forward as he runs.

rwp@Philippians:3:17 @{Imitators together of me} (\sunmimˆtai mou\). Found only here so far, though Plato uses \summimeisthai\. "Vie with each other in imitating me" (Lightfoot). {Mark} (\skopeite\). Old verb from \skopos\ (verse 14|). "Keep your eyes on me as goal." Mark and follow, not avoid as in strkjv@Romans:16:17|. {An ensample} (\tupon\). Originally the impression left by a stroke (John:20:25|), then a pattern (mould) as here (cf. strkjv@1Thessalonians:1:7; strkjv@1Corinthians:10:6,11; strkjv@Romans:5:14; strkjv@6:17|).

rwp@Philippians:4:2 @{Euodia} (\Euodian\). This name means literally "prosperous journey" (\eu, hodos\). It occurs in the inscriptions. {Syntyche} (\Suntuchˆn\). From \suntugchan“\, to meet with and so "pleasant acquaintance" or "good-luck." Occurs in the inscriptions and identified with Lydia by some. Klopper suggests that each of these rival women had church assemblies in their homes, one a Jewish-Christian church, the other a Gentile-Christian church. Vincent doubts the great influence of women in Macedonia held by Lightfoot who also suggests that these two were ladies of rank or perhaps deaconesses of the church in Philippi. Schinz suggests that in such a pure church even slight bickerings would make a real disturbance. "It may have been accidental friction between two energetic Christian women" (Kennedy).

rwp@Philippians:4:3 @{True yokefellow} (\gnˆsie sunzuge\). All sorts of suggestions have been made here, one that it was Lydia who is termed Paul's wife by the word \sunzuge\. Unfortunately for that view \gnˆsie\ is masculine vocative singular. Some have suggested it as a proper name though it is not found in the inscriptions, but the word does occur as an appellative in one. Lightfoot even proposes Epaphroditus, the bearer of the Epistle, certainly a curious turn to take to address him. After all it matters little that we do not know who the peacemaker was. {Help these women} (\sunlambanou autais\). Present middle imperative of \sunlamban“\, to seize (Matthew:26:55|), to conceive (Luke:1:24|), then to take hold together with one (associative instrumental case), to help as here (Luke:5:7|). "Take hold with them." {They laboured with me} (\sunˆthlˆsan moi\). First aorist active indicative of \sunathle“\ (for which see strkjv@1:27|) with associative instrumental case (\moi\). {With Clement also} (\meta kai Klˆmentos\). There is no evidence that he was Clement of Rome as the name is common. {In the book of life} (\en bibl“i z“ˆs\). The only instance of this expression in the N.T. outside of the Apocalypse (3:5; strkjv@13:8; strkjv@17:8|, etc.). Hence real Christians in spite of their bickerings.

rwp@Philippians:4:18 @{I have all things} (\apech“ panta\). As a receipt in full in appreciation of their kindness. \Apech“\ is common in the papyri and the ostraca for "receipt in full" (Deissmann, _Bible Studies_, p. 110). See strkjv@Matthew:6:2,5,16|. {I am filled} (\peplˆr“mai\). Perfect passive indicative of \plˆro“\. "Classical Greek would hardly use the word in this personal sense" (Kennedy). {An odour of a sweet smell} (\osmˆn eu“dias\). \Osmˆ\, old word from \oz“\, to smell. \Eu“dia\, old word from \eu\ and \oz“\. In strkjv@Ephesians:5:2| both words come together as here and in strkjv@2Corinthians:2:15| we have \eu“dia\ (only other N.T. example) and in verse strkjv@2Corinthians:2:16| \osmˆ\ twice. \Eu“dias\ here is genitive of quality. {Sacrifice} (\thusian\). Not the act, but the offering as in strkjv@Romans:12:1|. {Well-pleasing} (\euareston\). As in strkjv@Romans:12:1|.

rwp@Revelation:1:19 @{Therefore} (\oun\). In view of Christ's words about himself in verse 18| and the command in verse 11|. {Which thou sawest} (\ha eides\). The vision of the Glorified Christ in verses 13-18|. {The things which are} (\ha eisin\). Plural verb (individualising the items) though \ha\ is neuter plural, certainly the messages to the seven churches (1:20-3:22|) in relation to the world in general, possibly also partly epexegetic or explanatory of \ha eides\. {The things which shall come to pass hereafter} (\ha mellei ginesthai meta tauta\). Present middle infinitive with \mellei\, though both aorist and future are also used. Singular verb here (\mellei\) blending in a single view the future. In a rough outline this part begins in strkjv@4:1 and goes to end of chapter 22, though the future appears also in chapters 2 and 3 and the present occurs in 4 to 22 and the elements in the vision of Christ (1:13-18|) reappear repeatedly.

rwp@Revelation:2:2 @{I know} (\oida\). Rather than \gin“sk“\ and so "emphasizes better the absolute clearness of mental vision which photographs all the facts of life as they pass" (Swete). Songs:also in strkjv@2:9,13,19; strkjv@3:1,8,15|. For the distinction see strkjv@John:21:17|, "where the universal knowledge passes into the field of special observation." {Works} (\erga\). The whole life and conduct as in strkjv@John:6:29|. {And thy toil and patience} (\kai ton kopon kai tˆn hupomonˆn sou\). "Both thy toil and patience," in explanation of \erga\, and see strkjv@1Thessalonians:1:3|, where all three words (\ergon, kopos, hupomonˆ\) occur together as here. See strkjv@14:13| for sharp distinction between \erga\ (activities) and \kopoi\ (toils, with weariness). Endurance (\hupomonˆ\) in hard toil (\kopos\). {And that} (\kai hoti\). Further explanation of \kopos\ (hard toil). {Not able} (\ou dunˆi\). This _Koin‚_ form for the Attic \dunasai\ (second person singular indicative middle) occurs also in strkjv@Mark:9:22; strkjv@Luke:16:2|. {Bear} (\bastasai\). First aorist active infinitive of \bastaz“\, for which verb see strkjv@John:10:31; strkjv@12:6; strkjv@Galatians:6:2|. These evil men were indeed a heavy burden. {And didst try} (\kai epeirasas\). First aorist active indicative of \peiraz“\, to test, a reference to a recent crisis when these Nicolaitans (verse 6|) were condemned. The present tenses (\dunˆi, echeis\) indicate the continuance of this attitude. Cf. strkjv@1John:4:1|. {Which call themselves apostles} (\tous legontas heautous apostolous\). Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2Corinthians:11:5,13; strkjv@12:11|). Paul had foretold such false teachers (Gnostics), grievous wolves, in strkjv@Acts:20:29|; in sheep's clothing, Jesus had said (Matthew:7:15|). {And they are not} (\kai ouk eisin\). A parenthesis in Johannine style (John:2:9; strkjv@3:9; strkjv@1John:3:1|) for \kai ouk ontas\ to correspond to \legontas\. {And didst find} (\kai heures\). Second aorist active indicative of \heurisk“\. Dropping back to the regular structure parallel with \epeirasas\. {False} (\pseudeis\). Predicate accusative plural of \pseudˆs\, self-deceived deceivers as in strkjv@21:8|.

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

rwp@Revelation:2:14 @{There} (\ekei\). That is \par' humin\ (among you). A party in the church that resisted emperor-worship, to the death in the case of Antipas, yet were caught in the insidious wiles of the Nicolaitans which the church in Ephesus withstood. {Some that hold} (\kratountas\). "Men holding" (present active participle of \krate“\). {The teaching of Balaam} (\tˆn didachˆn Balaam\). Indeclinable substantive Balaam (Numbers:25:1-9; strkjv@31:15f.|). The point of likeness of these heretics with Balaam is here explained. {Taught Balak} (\edidasken t“i Balak\). Imperfect indicative of \didask“\, Balaam's habit, "as the prototype of all corrupt teachers" (Charles). These early Gnostics practised licentiousness as a principle since they were not under law, but under grace (Romans:6:15|). The use of the dative with \didask“\ is a colloquialism rather than a Hebraism. Two accusatives often occur with \didask“\. {To cast a stumbling-block} (\balein skandalon\). Second aorist active infinitive (accusative case after \edidasken\) of \ball“\, regular use with \skandalon\ (trap) like \tithˆmi skandalon\ in strkjv@Romans:14:13|. Balaam, as Josephus and Philo also say, showed Balak how to set a trap for the Israelites by beguiling them into the double sin of idolatry and fornication, which often went together (and do so still). {To eat things sacrificed to idols} (\phagein eid“lothuta\). Second aorist active infinitive of \esthi“\ and the verbal adjective (from \eid“lon\ and \thu“\), quoted here from strkjv@Numbers:25:1f.|, but in inverse order, repeated in other order in verse 20|. See strkjv@Acts:15:29; strkjv@21:25; strkjv@1Corinthians:8:1ff.| for the controversy over the temptation to Gentile Christians to do what in itself was harmless, but which led to evil if it led to participation in the pagan feasts. Perhaps both ideas are involved here. Balaam taught Balak how to lead the Israelites into sin in both ways.

rwp@Revelation:2:25 @{Howbeit} (\plˆn\). Common after \ouk allo\ as a preposition with the ablative (Mark:12:32|), but here a conjunction as in strkjv@Phillipians:1:18|. {Hold fast} (\kratˆsate\). First aorist active imperative of \krate“\, either ingressive (get a grip on) or constative (hold on as a single decisive effort). See present imperative \kratei\ in strkjv@3:11| (keep on holding). {Till I come} (\achri hou an hˆx“\). Indefinite temporal clause with \achri hou\ (until which time) with modal \an\ and either the future active indicative or the first aorist active subjunctive of \hˆk“\ (usual idiom with \achri\ in Revelation as in strkjv@7:3; strkjv@15:8; strkjv@20:3,5|).

rwp@Revelation:2:27 @{He shall rule} (\poimanei\). Future active of \poimain“\, to shepherd (from \poimˆn\, shepherd), also from strkjv@Psalms:2:8f|. See again strkjv@Revelation:7:17; strkjv@12:5; strkjv@19:15|. {With a rod of iron} (\en rabd“i sidˆrƒi\). Continuing the quotation. Instrumental use of \en\. \Rabdos\ (feminine) is the royal sceptre and indicates rigorous rule. {The vessels of the potter} (\ta skeuˆ ta keramika\). Old adjective, belonging to a potter (\kerameus, keramos\), here only in N.T. {Are broken to shivers} (\suntribetai\). Present passive indicative of \suntrib“\, old verb, to rub together, to break in pieces (Mark:14:3|).

rwp@Revelation:3:18 @{I counsel} (\sumbouleu“\). Present active indicative, old compound from \sumboulos\, counsellor (Romans:11:34|), as in strkjv@John:18:14|. Almost ironical in tone. {To buy} (\agorasai\). First aorist active infinitive of \agoraz“\ (from \agora\, market-place), rich as they think themselves to be. {From me} (\par' emou\). From my side, emphatic. {Refined by fire} (\pepur“menon ek puros\). Perfect passive participle of \puro“\ (as in strkjv@1:15|) and the metaphor carried on by \ek puros\, "fired by fire." Purity by removing dross (Psalms:66:10|) like strkjv@1Peter:1:7|. {That thou mayest become rich} (\hina ploutˆsˆis\). Purpose clause with \hina\ and the ingressive first aorist active of \ploute“\, spiritual riches. {That thou mayest clothe thyself} (\hina peribalˆi\). Purpose clause with \hina\ and second aorist middle (direct) subjunctive of \periball“\, to fling round one as in strkjv@3:5|. {Be not made manifest} (\mˆ phaner“thˆi\). Continued purpose clause with negative \mˆ\ and first aorist passive subjunctive of \phanero“\. {Nakedness} (\gumnotˆtos\). Late and rare word from \gumnos\, naked, in N.T. only here, strkjv@2Corinthians:11:27; strkjv@Romans:8:35|. Cf. strkjv@Revelation:16:15; strkjv@20:13; strkjv@2Corinthians:5:2f|. {Eye-salve} (\kollourion\). Diminutive of \kollura\ (coarse bread of cylindrical shape), object of \agorasai\, name for a famous Phrygian powder for the eyes made in Laodicea (Charles), Latin _collyrium_ (used for eye-salve by Horace and Juvenal). {To anoint} (\egchrisai\). First aorist active infinitive (epexegetic) of \egchri“\, late compound (\en, chri“\, Strabo, Epictetus), to rub in, here only in N.T. {That thou mayest see} (\hina blepˆis\). Another purpose clause with \hina\ and the present active subjunctive (keep on seeing).

rwp@Revelation:4:2 @{Straightway I was in the Spirit} (\euthe“s egenomˆn en pneumati\). But John had already "come to be in the Spirit" (1:10|, the very same phrase). Perhaps here effective aorist middle indicative while ingressive aorist in strkjv@1:10| (sequel or result, not entrance), "At once I found myself in the Spirit" (Swete), not "I came to be in the Spirit" as in strkjv@1:10|. {Was set} (\ekeito\). Imperfect middle of \keimai\, old verb, used as passive of \tithˆmi\. As the vision opens John sees the throne already in place as the first thing in heaven. This bold imagery comes chiefly from strkjv@1Kings:22:19; strkjv@Isaiah:6:1ff.; strkjv@Ezekiel:1:26-28; strkjv@Daniel:7:9f|. One should not forget that this language is glorious imagery, not actual objects in heaven. God is spirit. The picture of God on the throne is common in the O.T. and the N.T. (Matthew:5:34f.; strkjv@23:22; strkjv@Hebrews:1:3| and in nearly every chapter in the Revelation, strkjv@1:4|, etc.). The use of \kathˆmenos\ (sitting) for the name of God is like the Hebrew avoidance of the name _Jahweh_ and is distinguished from the Son in strkjv@6:16; strkjv@7:10|. {Upon the throne} (\epi ton thronon\). \Epi\ with the accusative, as in strkjv@4:4; strkjv@6:2,4f.; strkjv@11:16; strkjv@20:4|, but in verses 9,10, strkjv@4:1,7,13; strkjv@6:16; strkjv@7:15| we have \epi tou thronou\ (genitive), while in strkjv@7:10; strkjv@19:14; strkjv@21:5| we have \epi t“i thron“i\ (locative) with no great distinction in the resultant idea.

rwp@Revelation:4:8 @{Each one of them} (\hen kath' hen aut“n\). "One by one of them," a vernacular idiom like \heis kata heis\ in strkjv@Mark:14:19|. {Having} (\ech“n\). Masculine participle again as in verse 7|, though \z“on\ neuter. {Six wings} (\ana pterugas hex\). Distributive use of \ana\, "six wings apiece" as in strkjv@Luke:10:1| (\ana duo\, by twos). Like strkjv@Isaiah:6:2|, not like strkjv@Ezekiel:1:6|, where only four wings are given apiece. {Are full of} (\gemousin\). Plural verb, though \z“a\ neuter, to individualize each one. {Round about and within} (\kuklothen kai es“then\). Perhaps before and behind (4:6|) and under the wings, "pointing to the secret energies of nature" (Swete). {Rest} (\anapausin\). See also strkjv@14:11|. Old word (from \anapau“\, to relax), as in strkjv@Matthew:11:29|. God and Christ cease not their activity (John:5:17|). "This ceaseless activity of nature under the hand of God is a ceaseless tribute of praise" (Swete). {Day and night} (\hˆmeras kai nuktos\). Genitive of time, by day and by night. {Holy, holy, holy} (\hagios, hagios, hagios\). "The task of the Cherubim together with the Seraphim and Ophannim is to sing the praises of God" (Charles) in the \trisagion\ (triple repetition of \hagios\). {Is the Lord God} (\Kurios ho theos\). See strkjv@Isaiah:6:3|. The copula \estin\ (is) is not expressed, but is implied. {The Almighty} (\ho pantokrat“r\). See on ¯1:8|. {Which was and which is and which is to come} (\ho ˆn kai ho “n kai ho erchomenos\). Just as in strkjv@1:4,8|, but with the order changed.

rwp@Revelation:4:11 @{Our Lord and our God} (\ho kurios kai ho theos hˆm“n\). The nominative form here used as vocative as in strkjv@John:20:28| and often. {To receive} (\labein\). Epexegetic second aorist active infinitive of \lamban“\ with \axios\ (worthy). {The glory} (\tˆn doxan\). The article referring to \doxan\ in verse 9| and so with \tˆn timˆn\ (the honour), though \tˆn dunamin\ (the power) is not in verse 9|, but is the power due to be ascribed to God. {Thou didst create} (\su ektisas\). Emphasis on \su\ (thou), first aorist active indicative of \ktiz“\, the verb used about the act of creation by Paul in strkjv@Colossians:1:16| (\ektisthˆ, ektistai\), constative aorist giving a summary picture of the whole (not as a process). {Because of thy will} (\dia to thelˆma sou\). Reason for creation of the universe as in strkjv@Hebrews:2:10| (\di' hon\). {They were} (\ˆsan\). Imperfect tense with a cursory glance at the universe as a fact, possibly a potential existence in God's purpose in the eternal past before the actual creation in time. {And were created} (\kai ektisthˆsan\). First aorist passive indicative of the same verb, \ktiz“\, just used and in the plural, while Paul (Colossians:1:16|) uses the singular \ektisthˆ\. See strkjv@1Corinthians:8:6|. God's will wrought through the Logos (Christ).

rwp@Revelation:5:12 @{Worthy} (\axion\). Agreeing in gender (grammatical neuter) with \arnion\, but some MSS. have \axios\ (masculine, natural gender). Note change to third person \estin\ instead of second \ei\. The point of the song is the same as that in verses 9,10|, but the language differs. Note the repeated article \to\ (the lamb the slain) referring to verses 6,9|. Note also the one article \tˆn\ before \dunamin\ for all the seven grounds of praise (\dunamin\, power, \plouton\, wealth, \sophian\, wisdom, \ischun\, strength, \timˆn\, honor, \doxan\, glory, \eulogian\, blessing), though \plouton\ is masculine, in contrast with separate article for each item (all three feminine) in strkjv@4:11|, here grouping them all together, "a heptad of praise" (Swete).

rwp@Revelation:6:4 @{A red horse} (\hippos purros\). Old adjective from \pur\ (fire), flame-coloured, blood-red (2Kings:3:22|), in N.T. only here and strkjv@12:3|, like strkjv@Zechariah:1:8; strkjv@6:2| (roan horse). {To take peace from the earth} (\labein tˆn eirˆnˆn ek tˆs gˆs\). Second aorist active infinitive of \lamban“\, and here the nominative case, the subject of \edothˆ\ (see verse 2|), "to take peace out of the earth." Alas, how many red horses have been ridden through the ages. {And that they should slay one another} (\kai hina allˆlous sphaxousin\). Epexegetical explanatory purpose clause with \hina\ and the future active of \sphaz“\ (5:6|) instead of the more usual subjunctive (verse 2|). Cf. Robertson, _Grammar_, p. 998f. This is what war does to perfection, makes cannon fodder (cf. strkjv@John:14:27|) of men. {A great sword} (\machaira megalˆ\). \Machaira\ may be a knife carried in a sheath at the girdle (John:18:10|) or a long sword in battle as here. \Romphaia\, also a large sword, is the only other word for sword in the N.T. (Revelation:1:16; strkjv@2:12,16; strkjv@6:8; strkjv@19:15,21|).

rwp@Revelation:6:6 @{As it were a voice} (\h“s ph“nˆn\). "This use of \h“s\, giving a certain vagueness or mysteriousness to a phrase, is one of the characteristics of the writer's style, e.g., strkjv@8:1; strkjv@14:3; strkjv@19:1,6|" (Beckwith). This voice comes from the midst of the four living creatures, "the protest of nature against the horrors of famine" (Swete). {A measure} (\choinix\). Old word for less than a quart with us, here only in N.T. {Of wheat} (\sitou\). Old word for wheat, a number of times in N.T., in Rev. only here and strkjv@18:13|. This was enough wheat to keep a man of moderate appetite alive for a day. {For a penny} (\dˆnariou\). Genitive of price, the wages of a day laborer (Matthew:20:2|), about eighteen cents in our money today. {Of barley} (\krith“n\). Old word \krithˆ\, usually in plural as here. Barley was the food of the poor and it was cheaper even in the famine and it took more of it to support life. Here the proportion is three to one (cf. strkjv@2Kings:7:18|). The proclamation forbids famine prices for food (solid and liquid). {Hurt thou not} (\mˆ adikˆsˆis\). Prohibition with \mˆ\ and the ingressive first aorist active subjunctive of \adike“\. See strkjv@7:3; strkjv@9:4| for \adike“\ for injury to vegetable life. "The prohibition is addressed to the nameless rider who represents Dearth" (Swete). Wheat and barley, oil and the vine, were the staple foods in Palestine and Asia Minor.

rwp@Revelation:6:13 @{Her unripe figs} (\tous olunthous autˆs\). An old word (Latin _grossi_) for figs that grow in winter and fall off in the spring without getting ripe (Songs:2:11f.|), here only in N.T. Jesus used the fig tree (Mark:13:28|) as a sign of the "end of the world's long winter" (Swete). Cf. strkjv@Isaiah:34:4; strkjv@Nahum:3:12|. {When she is shaken of a great wind} (\hupo anemou megalou seiomenˆ\). Present passive participle of \sei“\, "being shaken by a great wind." See strkjv@Matthew:11:7| for the reed so shaken.

rwp@Revelation:6:17 @{The great day} (\hˆ hˆmera hˆ megalˆ\). The phrase occurs in the O.T. prophets (Joel:2:11,31; strkjv@Zephaniah:1:14|. Cf. strkjv@Jude:1:6|) and is here combined with "of their wrath" (\tˆs orgˆs aut“n\) as in strkjv@Zephaniah:1:15,18; strkjv@2:3; Rom strkjv@2:5|. "Their" (\aut“n\) means the wrath of God and of the Lamb put here on an equality as in strkjv@1:17f., strkjv@22:3,13; strkjv@1Thessalonians:3:11; strkjv@2Thessalonians:2:16|. Beckwith holds that this language about the great day having come "is the mistaken cry of men in terror caused by the portents which are bursting upon them." There is something, to be sure, to be said for this view which denies that John commits himself to the position that this is the end of the ages. {And who is able to stand?} (\kai tis dunatai stathˆnai?\). Very much like the words in strkjv@Nahum:1:6; strkjv@Malachi:3:2|. First aorist passive infinitive of \histˆmi\. It is a rhetorical question, apparently by the frightened crowds of verse 15|. Swete observes that the only possible answer to that cry is the command of Jesus in strkjv@Luke:21:36|: "Keep awake on every occasion, praying that ye may get strength to stand (\stathˆnai\, the very form) before the Son of Man."

rwp@Revelation:9:4 @{It was said} (\errethˆ\). First aorist passive indicative of \eipon\. {That they should not hurt} (\hina mˆ adikˆsousin\). Sub-final (object clause subject of \errethˆ\) with \hina mˆ\ and the future active of \adike“\ as in strkjv@3:9; strkjv@8:3|. Vegetation had been hurt sufficiently by the hail (8:7|). {But only such men as} (\ei mˆ tous anthr“pous hoitines\). "Except (elliptical use of \ei mˆ\, if not, unless) the men who (the very ones who)." For this use of \hostis\ see strkjv@1:7; strkjv@2:24; strkjv@20:4|. {The seal of God upon their foreheads} (\tˆn sphragida tou theou epi t“n met“p“n\). Provided for in strkjv@7:3ff|. "As Israel in Egypt escaped the plagues which punished their neighbours, so the new Israel is exempted from the attack of the locusts of the Abyss" (Swete).

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

rwp@Revelation:12:2 @{And she was with child} (\kai en gastri echousa\). Perhaps \estin\ to be supplied or the participle used as a finite verb as in strkjv@10:2|. This is the technical idiom for pregnancy as in strkjv@Matthew:1:18,23|, etc. {Travailing in birth} (\“dinousa\). Present active participle of \“din“\, old verb (from \“din\ birth-pangs strkjv@1Thessalonians:5:3|), in N.T. only here and strkjv@Galatians:4:27|. {And in pain} (\kai basanizomenˆ\). "And tormented" (present passive participle of \basaniz“\, for which see already strkjv@9:5; strkjv@11:10|), only here in N.T. in sense of childbirth. {To be delivered} (\tekein\). Second aorist active infinitive of \tikt“\, to give birth, epexegetical use. Also in verse 4|.

rwp@Revelation:13:5 @{There was given to him} (\edothˆ aut“i\). First aorist passive indicative of \did“mi\, to give, as in next line and verse 7|. Perhaps a reference to \ed“ken\ (he gave) in verse 4|, where the dragon (Satan) gave the beast his power. The ultimate source of power is God, but the reference seems to be Satan here. {Speaking great things and blasphemies} (\laloun megala kai blasphˆmias\). Present active participle of \lale“\, agreeing with \stoma\ (nominative neuter singular and subject of \edothˆ\). The words are like Daniel's description of the Little Horn (7:8,20,25|) and like the description of Antiochus Epiphanes (I Macc. strkjv@1:24). Cf. strkjv@2Peter:2:11|. {To continue} (\poiˆsai\). First aorist active infinitive (epexegetic use) of \poie“\, either in the sense of working (signs), as in strkjv@Daniel:8:12-14|, with the accusative of duration of time (\mˆnas\ months), or more likely in the sense of doing time, with \mˆnas\ as the direct object as in strkjv@Matthew:20:12; strkjv@Acts:20:3; strkjv@James:4:13|.

rwp@Revelation:13:7 @{To make war with the saints and to overcome them} (\poiˆsai polemon meta t“n hagi“n kai nikˆsai autous\). This clause with two epexegetical first aorist active infinitives (\polemˆsai\ and \nikˆsai\) is omitted in A C P, but probably by \homoeoteleuton\ (like ending) because of the repetition of \edothˆ\. The words seem to come from strkjv@Daniel:7:21,23|. There was no escape from the beast's rule in the Mediterranean world. See strkjv@5:9| for the phrases here used, there for praise to the Lamb.

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

rwp@Revelation:13:16 @{He causeth all} (same use of \poie“\ as in 12,15|). Note article here with each class (the small and the great, etc.). {That there be given them} (\hina d“sin autois\). Same use of \hina\ after \poie“\ as in 12,15|, only here with indefinite plural \d“sin\ (second aorist active subjunctive), "that they give themselves," as in strkjv@10:11; strkjv@12:6; strkjv@16:15|. {A mark} (\charagma\). Old word from \charass“\, to engrave, in strkjv@Acts:17:29| of idolatrous images, but in Rev. (Revelation:13:16,17; strkjv@14:9,11; strkjv@16:2; strkjv@19:20; strkjv@20:4|) of the brand of the beast on the right hand or on the forehead or on both. Deissmann (_Bible Studies_, pp. 240ff.) shows that in the papyri official business documents often have the name and image of the emperor, with the date as the official stamp or seal and with \charagma\ as the name of this seal. Animals and slaves were often branded with the owner's name, as Paul (Galatians:6:17|) bore the stigmata of Christ. Ptolemy Philadelphus compelled some Alexandrian Jews to receive the mark of Dionysus as his devotees (III Macc. strkjv@3:29). The servants of God receive on their foreheads the stamp of the divine seal (Revelation:7:3|). Charles is certain that John gets his metaphor from the \tephillin\ (phylacteries) which the Jew wore on his left hand and on his forehead. At any rate, this "mark of the beast" was necessary for life and all social and business relations. On the right hand, that is in plain sight. {Upon their forehead} (\epi to met“pon aut“n\). Accusative with \epi\, though genitive just before with \cheiros\ (hand). See already strkjv@7:3; strkjv@9:4| (genitive \epi t“n met“p“n\). Only in the Apocalypse in N.T.

rwp@Revelation:14:6 @{Another angel} (\allon aggelon\). A new turn in the drama comes with each angel (7:2; strkjv@8:3,13; strkjv@10:1|). Here the angel is seen "flying in mid heaven" (\petomenon en mesouranˆmati\), while in strkjv@8:13| John heard him "flying in mid heaven" (genitive case of same participle, which see). This one is in the sight and hearing of all. {Having} (\echonta\). Accusative singular agreeing with \aggelon\ like \petomenon\ (flying), but \leg“n\ in verse 7| is nominative, as if a new sentence like \leg“n\ in strkjv@4:1|. {An eternal gospel} (\euaggelion ai“nion\). The only use of \euaggelion\ in John's writings, though the verb \euaggelisai\ (first aorist active infinitive epexegetical with \echonta\ like strkjv@John:16:12|) occurs here and in strkjv@10:7|. Here it is not \to euaggelion\ (the gospel), but merely a proclamation of God's eternal (\ai“nios\ here alone in the Apocalypse, though common in the Fourth Gospel and I John) purpose. Origen even took this "eternal gospel" to be another book to be written! Note the double use of \epi\ (with accusative after \euaggelisai\ and the genitive with \gˆs\). See strkjv@5:9| for the races, etc.

rwp@Revelation:14:15 @{Send forth} (\pempson\). First aorist (urgency) active imperative of \pemp“\. "Thrust in thy sickle now," this angel urges Christ. {And reap} (\kai therison\). First aorist (urgency) active imperative of \theriz“\, old verb (from \theros\, summer), as in strkjv@Matthew:6:26|. See verse 7| for "the hour is come." \Therisai\ (to reap) is epexegetical infinitive (first aorist active of \theriz“\). {The harvest} (\ho therismos\). Old, but rare word (from \theriz“\, to harvest), as in strkjv@Matthew:13:30; strkjv@John:4:35|, here only in Revelation. {Is over-ripe} (\exˆranthˆ\). First aorist (prophetic as in strkjv@10:17; strkjv@15:1|) passive of \xˆrain“\ (cf. strkjv@James:1:11|), to wither, to dry up. Perhaps just "ripe," not "over-ripe." Cf. strkjv@Joel:1:17|.

rwp@Revelation:15:6 @{There came out} (\exˆlthan\). Second aorist active indicative of \exerchomai\ with \-an\ rather than \-on\. Proleptic and prophetic aorist. {The seven angels} (\hoi hepta aggeloi\). Those in verse 1|. {The seven plagues} (\tas hepta plˆgas\). The bowls are not given them till verse 7|. {Arrayed} (\endedumenoi\). Perfect passive participle of \endu“\. {With precious stone pure and bright} (\lithon katharon lampron\). Accusative case retained with verb of clothing as so often, literally "with a stone pure bright." For both adjectives together see strkjv@19:8,14|. Some MSS. read \linon\ (linen). For \lithon\ see strkjv@17:4; strkjv@18:16; strkjv@Ezekiel:28:13|. {Girt} (\periez“smenoi\). Perfect passive participle of \periz“nnu“\. See strkjv@1:13| for both participles. For \stˆthos\ (breast) see strkjv@Luke:18:13|. {With golden girdles} (\z“nas chrusƒs\). Accusative case after the perfect passive participle \periez“smenoi\ as in strkjv@1:13|.

rwp@Revelation:16:2 @{Went and poured out} (\apˆlthen kai execheen\). Second aorist active indicative of \aperchomai\ (redundant use like \hupagete\ with \ekcheete\, "go and pour out," in verse 1|) and of \ekche“\. Each angel "went off" to perform his task. For \execheen\ see it repeated in verses 3,4,8,10,12,17|. {Into the earth} (\eis tˆn gˆn\). This same use of \eis\ after \execheen\ in verses 3,4|. {It became} (\egeneto\). "There came" (second aorist middle indicative of \ginomai\). {A noisome and grievous sore} (\helkos kakon kai ponˆron\). "Bad and malignant sore." \Helkos\ is old word for a suppurated wound (Latin _ulcus_), here, verse 11; strkjv@Luke:16:21|. See the sixth Egyptian plague (Exodus:9:10; strkjv@Deuteronomy:28:27,35|) and strkjv@Job:2:7|. The magicians were attacked in Egypt and the worshippers of Caesar here (13:17; strkjv@14:9,11; strkjv@19:20|).

rwp@Revelation:16:6 @{For} (\hoti\). Second causal conjunction (\hoti\) explanatory of the first \hoti\, like the two cases of \hoti\ in strkjv@15:4|. {They poured out} (\exechean\). Second aorist active indicative of \ekche“\ with \-an\ instead of \-on\. {Blood hast thou given them to drink} (\haima autois ded“kas pein\). \Haima\ (blood) is the emphatic word, measure for measure for shedding the blood of saints and prophets (11:18; strkjv@18:24|). Perfect active indicative of \did“mi\, and so a permanent and just punishment. \Pein\ is the abbreviated second aorist active infinitive of \pin“\ for \piein\ (\epion\). It is the epexegetical infinitive after \ded“kas\. There was no more drinking-water, but only this coagulated blood. {They are worthy} (\axioi eisin\). "Terrible antithesis" (Swete) to strkjv@3:4|. The asyndeton adds to it (Alford).

rwp@Revelation:16:14 @{Spirits of devils} (\pneumata daimoni“n\). "Spirits of demons." Explanation of the simile \h“s batrachoi\. See strkjv@1Timothy:4:1| about "deceiving spirits and teachings of demons." {Working signs} (\poiounta sˆmeia\). "Doing signs" (present active participle of \poie“\). The Egyptian magicians wrought "signs" (tricks), as did Simon Magus and later Apollonius of Tyana. Houdini claimed that he could reproduce every trick of the spiritualistic mediums. {Which go forth} (\ha ekporeuetai\). Singular verb with neuter plural (collective) subject. {Unto the kings} (\epi tous basileis\). The three evil spirits (dragon and the two beasts) spur on the kings of the whole world to a real world war. "There have been times when nations have been seized by a passion for war which the historian can but imperfectly explain" (Swete). {To gather them together} (\sunagagein\). Second aorist active infinitive of \sunag“\, to express purpose (that of the unclean spirits). {Unto the war of the great day of God, the Almighty} (\eis ton polemon tˆs hˆmeras tˆs megalˆs tou theou tou pantokratoros\). Some take this to be war between nations, like strkjv@Mark:13:8|, but it is more likely war against God (Psalms:2:2|) and probably the battle pictured in strkjv@17:14; strkjv@19:19|. Cf. strkjv@2Peter:3:12|, "the day of God," his reckoning with the nations. See strkjv@Joel:2:11; strkjv@3:4|. Paul uses "that day" for the day of the Lord Jesus (the Parousia) as in strkjv@1Thessalonians:5:2; strkjv@2Thessalonians:1:10; strkjv@2:2; strkjv@1Corinthians:1:8; strkjv@2Corinthians:1:14; strkjv@Phillipians:1:6; strkjv@2:16; strkjv@2Timothy:1:12,18; strkjv@4:8|.

rwp@Revelation:16:19 @{Was divided into three parts} (\egeneto eis tria merˆ\). "Came into three parts" (\ginomai\ again). In strkjv@11:3| a tenth part of the city fell. Babylon (Rome) is meant (17:18|). {Fell} (\epesan\). Second aorist active indicative of \pipt“\ (\-an\ form in place of \-on\). {Was remembered} (\emnˆsthˆ\). First aorist (prophetic) passive indicative of \mimnˆsk“\. Babylon (Rome) had not been overlooked. God was simply biding his time with Rome. {To give unto her} (\dounai autˆi\). Second aorist active infinitive of \did“mi\, epexegetic use as in strkjv@11:18; strkjv@16:9|. {The cup of the wine of the fierceness of his wrath} (\to potˆrion tou oinou tou thumou tˆs orgˆs autou\). "The cup of the wine of the wrath of his anger," using both \thumos\ (boiling rage) and \orgˆ\ (settled anger). See both in strkjv@Jeremiah:30:24|.

rwp@Revelation:18:4 @{Come forth, my people, out of her} (\exelthate, ho laos mou, ex autˆs\). Second aorist (urgency) active imperative (\-a\ form) of \exerchomai\. Like strkjv@Isaiah:48:20; strkjv@52:11; strkjv@Jeremiah:50:8; strkjv@51:6|, (about Babylon). See also the call of Abram (Genesis:12:1|). the rescue of Lot (Genesis:19:12ff.|). In the N.T. see strkjv@Mark:13:4; strkjv@2Corinthians:6:14; strkjv@Ephesians:5:11; strkjv@1Timothy:5:11|. \Hosea:laos\ is vocative with the form of the nominative. {That ye have no fellowship with her sins} (\hina mˆ sunkoin“nˆsˆte tais hamartais autˆs\). Purpose clause with \hina mˆ\ and the first aorist active subjunctive of \sunkoin“ne“\, old compound (\sun\, together, \koin“nos\, partner), in N.T. only here, strkjv@Phillipians:4:14; strkjv@Ephesians:5:11|. With associative instrumental case \hamartiais\. {And that ye receive not of her plagues} (\kai ek t“n plˆg“n autˆs hina mˆ labˆte\). Another purpose clause dependent on the preceding, with \hina mˆ\ and the second aorist active subjunctive of \lamban“\, and with proleptic emphatic position of \ek t“n plˆg“n autˆs\ before \hina mˆ\.

rwp@Revelation:19:7 @{Let us rejoice and be exceeding glad} (\chair“men kai agalli“men\). 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} (\d“men\). Second aorist active subjunctive of \did“mi\, but A reads \d“somen\ (future active) and P \d“s“men\. 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} (\ˆlthen\). Prophetic aorist, come at last. {Made herself ready} (\hˆtoimasen heautˆn\). First aorist active indicative of \hetoimaz“\ and the reflexive pronoun. See strkjv@22:2| for \hˆtoimasmenˆn h“s numphˆn\ (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@Revelation:19:17 @{An angel} (\hena aggelon\). Like \heis\ in strkjv@18:21|, just "an," not "one." {Standing in the sun} (\hest“ta en t“i hˆli“i\). Second perfect active participle of \histˆmi\ (intransitive). "Where all the birds of prey would behold him" (Beckwith). For \orneois\ (birds) see strkjv@18:2| and for \en mesouranˆmati\ (in mid heaven) see strkjv@18:13; strkjv@14:6|. {Come and be gathered together} (\Deute sunachthˆte\). \Deute\ is the adverb \deur“\ (hither), used when two or more are addressed, possibly from \deuro ite\ (come here). Asyndeton also without \kai\ (and). First aorist passive imperative of \sunag“\. The metaphor is drawn from strkjv@Ezekiel:39:17|. {Unto the great supper of God} (\eis to deipnon to mega tou theou\). The habits of vultures are described by Christ in strkjv@Matthew:24:28|. This is a bold and powerful picture of the battlefield after the victory of the Messiah, "a sacrificial feast spread on God's table for all the vultures of the sky" (Swete). Is this battle the same as that of Har Magedon (16:16|) and that of Gog and Magog (20:8ff.|) mentioned after the thousand years? The language in strkjv@20:8ff.| seems like this derived from strkjv@Ezekiel:39:17ff.|, and "in the Apocalypse priority in the order of sequence does not always imply priority in time" (Swete). There seems no way to decide this point save that the end seems to be at hand.

rwp@Revelation:19:19 @{Gathered together} (\sunˆgmena\). Perfect passive participle of \sunag“\. In battle array. {To make war against} (\poiˆsai polemon meta\). First aorist active infinitive of \poie“\, to express purpose. See \poleme“ meta\ in strkjv@12:7| and the use of \sunag“ eis polemon\ in strkjv@16:14; strkjv@20:8|. The beast (for his army see strkjv@16:13f.|) led a league of ten kings against Babylon in strkjv@17:16f.|, but with the purpose also of fighting the Lamb (17:14|).

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

rwp@Revelation:20:8 @{To deceive the nations} (\planˆsai ta ethnˆ\). First aorist active infinitive of purpose of \plana“\, Satan's chief task (chapters 12 to 18, in particular strkjv@12:9; strkjv@13:14; strkjv@19:20; strkjv@20:3,10|). {Which are in the four corners of the earth} (\ta en tais tessarsi g“niais tˆs gˆs\). Clearly the reign with Christ, if on earth, was not shared in by all on earth, for Satan finds a large and ready following on his release. See strkjv@7:1| (Isaiah:11:12|) for "the four corners of the earth." {Gog and Magog} (\ton G“g kai Mag“g\). Accusative in explanatory apposition with \ta ethnˆ\ (the nations). Magog is first mentioned in strkjv@Genesis:10:2|. The reference here seems to be strkjv@Ezekiel:38:2|, where both are mentioned. Josephus (_Ant_. I. 6. 1) identifies Magog with the Scythians, with Gog as their prince. In the rabbinical writings Gog and Magog appear as the enemies of the Messiah. Some early Christian writers thought of the Goths and Huns, but Augustine refuses to narrow the imagery and sees only the final protest of the world against Christianity. {To gather them together to the war} (\sunagagein autous eis ton polemon\). Second aorist active infinitive of purpose of \sunag“\, a congenial task for Satan after his confinement. See strkjv@16:14| for this very phrase and also strkjv@17:14; strkjv@19:19|. {Of whom} (\h“n--aut“n\). Pleonasm or redundant pronoun as in strkjv@3:8| and often (of whom--of them). {As the sand of the sea} (\h“s hˆ ammos tˆs thalassˆs\). Already in strkjv@12:18|. Clearly then the millennium, whatever it is, does not mean a period when Satan has no following on earth, for this vast host rallies at once to his standard.

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

rwp@Info_Revelation @ THE UNITY OF THE APOCALYPSE Repeated efforts have been made to show that the Apocalypse of John is not the work of one man, but a series of Jewish and Christian apocalypses pieced together in a more or less bungling fashion. Spitta argued for this in 1889. Vischer was followed by Harnack in the view there was a Jewish apocalypse worked over by a Christian. Gunkel (_Creation and Chaos_, 1895) argued for a secret apocalyptic tradition of Babylonian origin. In 1904 J. Weiss carried on the argument for sources behind the Apocalypse. Many of the Jewish apocalypses do show composite authorship. There was a current eschatology which may have been drawn on without its being a written source. It is in chapter strkjv@Revelation:12| where the supposed Jewish source is urged more vigorously about the woman, the dragon, and the man child. There are no differences in language (vocabulary or grammar) that argue for varied sources. The author may indeed make use of events in the reign of Nero as well as in the reign of Domitian, but the essential unity of the book has stood the test of the keenest criticism.

rwp@Romans:1:10 @{If by any means now at length} (\ei p“s ˆdˆ pote\). A condition of the first class in the form of an indirect question (aim) or elliptical condition like strkjv@Acts:27:12| (Robertson, _Grammar_, p. 1024). Note the four particles together to express Paul's feelings of emotion that now at length somehow it may really come true. {I may be prospered} (\euod“thˆsomai\). First future passive indicative of \euodo“\ for which verb see on ¯1Corinthians:16:2|. {By the will of God} (\en t“i thelˆmati tou theou\). Paul's way lay "in" God's will.

rwp@Romans:1:12 @{That is} (\touto de estin\). "An explanatory correction" (Denney). The \de\ should not be ignored. Instead of saying that he had a spiritual gift for them, he wishes to add that they also have one for him. {That I with you may be comforted} (\sunparaklˆthˆnai en humin\). "My being comforted in you (\en humin\) together (\sun-\) with you," a mutual blessing to each party (you and me).

rwp@Romans:1:13 @{Oftentimes I purposed} (\pollakis proethemˆn\). Second aorist middle of \protithˆmi\, old verb to place, to propose to oneself, in N.T. only here, strkjv@3:25; strkjv@Ephesians:1:9|. See strkjv@Acts:19:21| for this purpose. {And was hindered} (\kai ek“luthˆn\). "But was hindered," adversative use of \kai\. {That I might have some fruit} (\hina tina karpon sch“\). Second aorist (ingressive), active of \ech“\, to have, and here means "might get (ingressive aorist) some fruit."

rwp@Romans:1:17 @{For therein} (\gar en aut“i\). In the gospel (verse 16|) of which Paul is not ashamed. {A righteousness of God} (\dikaiosunˆ theou\). Subjective genitive, "a God kind of righteousness," one that each must have and can obtain in no other way save "from faith unto faith" (\ek piste“s eis pistin\), faith the starting point and faith the goal (Lightfoot). {Is revealed} (\apokaluptetai\). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul's statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: \s“tˆrian\ (salvation), \euaggelion\ (gospel), \apokaluptetai\ (is revealed), \dikaiosunˆ theou\ (righteousness of God), \pistis\ (faith) and \pisteuonti\ (believing). He grounds his position on strkjv@Habbakkuk:2:4| (quoted also in strkjv@Galatians:3:11|). By "righteousness" we shall see that Paul means both "justification" and "sanctification." It is important to get a clear idea of Paul's use of \dikaiosunˆ\ here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (\dikaiosunˆ\) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew:5:20|) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from \dikaios\, a righteous man, and that from \dikˆ\, right or justice (called a goddess in strkjv@Acts:28:4|), and that allied with \deiknumi\, to show, to point out. Other allied words are \dikaio“\, to declare or make \dikaios\ (Romans:3:24,26|), \dikai“ma\, that which is deemed \dikaios\ (sentence or ordinance as in strkjv@1:32; strkjv@2:26; strkjv@8:4|), \dikai“sis\, the act of declaring \dikaios\ (only twice in N.T., strkjv@4:25; strkjv@5:18|). \Dikaiosunˆ\ and \dikaio“\ are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words.

rwp@Romans:1:21 @{Because that} (\dioti\). As in verse 19|. {Knowing God} (\gnontes ton theon\). Second aorist active participle of \gin“sk“\, to know by personal experience. Definite statement that originally men had some knowledge of God. No people, however degraded, have yet been found without some yearning after a god, a seeking to find the true God and get back to him as Paul said in Athens (Acts:17:27|). {Glorified not as God} (\ouch h“s theon edoxasan\). They knew more than they did. This is the reason for the condemnation of the heathen (2:12-16|), the failure to do what they know. {Their senseless heart} (\hˆ asunetos aut“n kardia\). \Kardia\ is the most comprehensive term for all our faculties whether feeling (Romans:9:2|), will (1Corinthians:4:5|), intellect (Romans:10:6|). It may be the home of the Holy Spirit (Romans:5:5|) or of evil desires (1:24|). See strkjv@Mark:7:21f.| for list of vices that come "out of the heart." \Asunetos\ is a verbal adjective from \suniˆmi\, to put together, and \a\ privative, unintelligent, not able to put together the manifest evidence about God (verse 20|). Songs:darkness settled down on their hearts (\eskotisthˆ\, first aorist ingressive passive of \skotiz“\, to darken).

rwp@Romans:1:31 @{Without understanding} (\asunetous\). Same word in verse 21|. {Covenant-breakers} (\asunthetous\). Another paronomasia or pun. \A\ privative and verbal \sunthetos\ from \suntithˆmi\, to put together. Old word, common in LXX (Jeremiah:3:7|), men "false to their engagements" (Sanday and Headlam), who treat covenants as "a scrap of paper." {Without natural affection} (\astorgous\). Late word, \a\ privative and \storgˆ\, love of kindred. In N.T. only here and strkjv@2Timothy:3:3|. {Unmerciful} (\aneleˆmonas\). From \a\ privative and \eleˆm“n\, merciful. Late word, only here in N.T. Some MSS. add \aspondous\, implacable, from strkjv@2Timothy:3:3|. It is a terrible picture of the effects of sin on the lives of men and women. The late Dr. R. H. Graves of Canton, China, said that a Chinaman who got hold of this chapter declared that Paul could not have written it, but only a modern missionary who had been to China. It is drawn to the life because Paul knew Pagan Graeco-Roman civilization.

rwp@Romans:2:14 @{That have no law} (\ta mˆ nomon echonta\). Better, "that have not the law" (the Mosaic law). {By nature} (\phusei\). Instrumental case of \phusis\, old word from \phu“\, to beget. The Gentiles are without the Mosaic law, but not without some knowledge of God in conscience and when they do right "they are a law to themselves" (\heautois eisin nomos\). This is an obvious reply to the Jewish critic.

rwp@Romans:3:5 @{What shall we say?} (\ti eroumen?\). Rhetorical question, common with Paul as he surveys the argument. {Commendeth} (\sunistˆsin\). This common verb \sunistˆmi\, to send together, occurs in the N.T. in two senses, either to introduce, to commend (2Corinthians:3:1; strkjv@4:2|) or to prove, to establish (2Corinthians:7:11; strkjv@Galatians:2:18; strkjv@Romans:5:8|). Either makes good sense here. {Who visiteth the wrath} (\ho epipher“n tˆn orgˆn\). "Who brings on the wrath," "the inflicter of the anger" (Vaughan). {I speak as a man} (\kata anthr“pon\). See strkjv@Galatians:3:15| for same phrase. As if to say, "pardon me for this line of argument." Tholuck says that the rabbis often used \kata anthr“pon\ and \ti eroumen\. Paul had not forgotten his rabbinical training.

rwp@Romans:3:10 @{As it is written} (\kath“s gegraptai hoti\). Usual formula of quotation as in verse 4| with recitative \hoti\ added as in verse 8|. Paul here uses a catena or chain of quotations to prove his point in verse 9| that Jews are in no better fix than the Greeks for all are under sin. Dr. J. Rendel Harris has shown that the Jews and early Christians had _Testimonia_ (quotations from the Old Testament) strung together for certain purposes as proof-texts. Paul may have used one of them or he may have put these passages together himself. Verses 10-12| come from strkjv@Psalms:14:1-3|; first half of 13| as far as \edoliousan\ from strkjv@Psalms:4:9|, the second half from strkjv@Psalms:140:3|; verse 14| from strkjv@Psalms:10:7|; 15-17| from an abridgment of strkjv@Isaiah:59:7f.|; verse 18| from strkjv@Psalms:35:1|. Paul has given compounded quotations elsewhere (2Corinthians:6:16; strkjv@Romans:9:25f.,27f; strkjv@11:26f.,34f.; strkjv@12:19f.|). Curiously enough this compounded quotation was imported bodily into the text (LXX) of strkjv@Psalms:14| after verse 4 in Aleph B, etc. {There is none righteous, no, not one} (\ouk estin dikaios oude heis\). "There is not a righteous man, not even one." This sentence is like a motto for all the rest, a summary for what follows.

rwp@Romans:3:11 @{That understandeth} (\suni“n\). Present active participle of \suni“\, late omega form of \-mi\ verb \suniˆmi\, to send together, to grasp, to comprehend. Some MSS. have the article \ho\ before it as before \ekzˆt“n\ (seeking out).

rwp@Romans:3:12 @{They are together become unprofitable} (\hama ˆchre“thˆsan\). First aorist passive indicative of \achreo“\. Late word in Polybius and Cilician inscription of first century A.D. Some MSS. read \ˆchrei“thˆsan\ from \achreios\, useless (\a\ privative and \chreios\, useful) as in strkjv@Luke:17:10; strkjv@Matthew:25:30|, but Westcott and Hort print as above from the rarer spelling \achreos\. Only here in N.T. The Hebrew word means to go bad, become sour like milk (Lightfoot). {No, not so much as one} (\ouk estin he“s henos\). "There is not up to one."

rwp@Romans:3:16 @{Destruction} (\suntrimma\). Rare word from \suntrib“\, to rub together, to crush. In strkjv@Leviticus:21:19| for fracture and so in papyri. Only here in N.T. {Misery} (\talaip“ria\). Common word from \talaip“ros\ (Romans:7:24|), only here in the N.T.

rwp@Romans:4:4 @{But as of debt} (\alla kata opheilˆma\). An illustration of the workman (\ergazomen“i\) who gets his wages due him, "not as of grace" (\ou kata charin\).

rwp@Romans:5:1 @{Being therefore justified by faith} (\dikai“thentes oun ek piste“s\). First aorist passive participle of \dikaio“\, to set right and expressing antecedent action to the verb \ech“men\. The \oun\ refers to the preceding conclusive argument (chapters 1 to 4) that this is done by faith. {Let us have peace with God} (\eirˆnˆn ech“men pros ton theon\). This is the correct text beyond a doubt, the present active subjunctive, not \echomen\ (present active indicative) of the Textus Receptus which even the American Standard Bible accepts. It is curious how perverse many real scholars have been on this word and phrase here. Godet, for instance. Vincent says that "it is difficult if not impossible to explain it." One has only to observe the force of the _tense_ to see Paul's meaning clearly. The mode is the volitive subjunctive and the present tense expresses linear action and so does not mean "make peace" as the ingressive aorist subjunctive \eirˆnˆn sch“men\ would mean. A good example of \sch“men\ occurs in strkjv@Matthew:21:38| (\sch“men tˆn klˆronomian autou\) where it means: "Let us get hold of his inheritance." Here \eirˆnˆn ech“men\ can only mean: "Let us enjoy peace with God" or "Let us retain peace with God." We have in strkjv@Acts:9:31| \eichen eirˆnˆn\ (imperfect and so linear), the church "enjoyed peace," not "made peace." The preceding justification (\dikai“thentes\) "made peace with God." Observe \pros\ (face to face) with \ton theon\ and \dia\ (intermediate agent) with \tou kuriou\.

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

rwp@Romans:6:5 @{For if we have become united with him by the likeness of his death} (\ei gar sumphutoi gegonamen t“i homoi“mati tou thanatou autou\). Condition of the first class, assumed to be true. \Sumphutoi\ is old verbal adjective from \sumphu“\, to grow together. Baptism as a picture of death and burial symbolizes our likeness to Christ in his death. {We shall be also united in the likeness of his resurrection} (\alla kai tˆs anastase“s esometha\). The conclusion to the previous condition introduced by \alla kai\ as often and \toi homoi“mati\ (in the likeness) must be understood before \tˆs anastase“s\ (of his resurrection). Baptism is a picture of the past and of the present and a prophecy of the future, the matchless preacher of the new life in Christ.

rwp@Romans:7:13 @{Become death unto me?} (\emoi egeneto thanatos?\). Ethical dative \emoi\ again. New turn to the problem. Admitting the goodness of God's law, did it issue in death for me? Paul repels (\mˆ genoito\) this suggestion. It was sin that (But sin, \alla hˆ hamartia\) "became death for me." {That it might be shown} (\hina phanˆi\). Final clause, \hina\ and second aorist passive subjunctive of \phain“\, to show. The sinfulness of sin is revealed in its violations of God's law. {By working death to me} (\moi katergazomenˆ thanaton\). Present middle participle, as an incidental result. {Might become exceedingly sinful} (\genˆtai kath' huperbolˆn hamart“los\). Second aorist middle subjunctive of \ginomai\ with \hina\ in final clause. On \kath' huperbolˆn\, see on ¯1Corinthians:12:31|. Our _hyperbole_ is the Greek \huperbolˆ\. The excesses of sin reveal its real nature. Only then do some people get their eyes opened.

rwp@Romans:8:26 @{Helpeth our infirmity} (\sunantilambanetai tˆi astheneiƒi hˆm“n\). Present middle indicative of \sunantilambanomai\, late and striking double compound (Diodorus, LXX, Josephus, frequent in inscriptions, Deissmann, _Light, etc._, p. 87), to lend a hand together with, at the same time with one. Only twice in N.T., here and strkjv@Luke:10:40| in Martha's plea for Mary's help. Here beautifully Paul pictures the Holy Spirit taking hold at our side at the very time of our weakness (associative instrumental case) and before too late. {How to pray} (\to ti proseux“metha\). Articular clause object of \oidamen\ (we know) and indirect question with the deliberative aorist middle subjunctive \proseux“metha\, retained in the indirect question. {As we ought} (\katho dei\). "As it is necessary." How true this is of all of us in our praying. {Maketh intercession} (\huperentugchanei\). Present active indicative of late double compound, found only here and in later ecclesiastical writers, but \entugchan“\ occurs in verse 27| (a common verb). It is a picturesque word of rescue by one who "happens on" (\entugchanei\) one who is in trouble and "in his behalf" (\huper\) pleads "with unuttered groanings" (instrumental case) or with "sighs that baffle words" (Denney). This is work of our Helper, the Spirit himself.

rwp@Romans:8:28 @{All things work together} (\panta sunergei\). A B have \ho theos\ as the subject of \sunergei\ (old verb, see on ¯1Corinthians:16:16; strkjv@2Corinthians:6:1|). That is the idea anyhow. It is God who makes "all things work together" in our lives "for good" (\eis agathon\), ultimate good. {According to his purpose} (\kata prothesin\). Old word, seen already in strkjv@Acts:27:13| and for "shewbread" in strkjv@Matthew:12:4|. The verb \protithˆmi\ Paul uses in strkjv@3:24| for God's purpose. Paul accepts fully human free agency but behind it all and through it all runs God's sovereignty as here and on its gracious side (9:11; strkjv@3:11; strkjv@2Timothy:1:9|).

rwp@Romans:9:2 @{Sorrow} (\lupˆ\). Because the Jews were rejecting Christ the Messiah. "We may compare the grief of a Jew writing after the fall of Jerusalem" (Sanday and Headlam). {Unceasing pain in my heart} (\adialeiptos odunˆ tˆi kardiƒi\). Like _angina pectoris_. \Odunˆ\ is old word for consuming grief, in N.T. only here and and strkjv@1Timothy:6:10|. {Unceasing} (\adialeiptos\). Late and rare adjective (in an inscription 1 cent. B.C.), in N.T. only here and strkjv@2Timothy:1:3|. Two rare words together and both here only in N.T. and I and II Timothy (some small argument for the Pauline authorship of the Pastoral Epistles).

rwp@Romans:9:11 @{The children being not yet born} (\mˆp“ gennˆthent“n\). Genitive absolute with first aorist passive participle of \genna“\, to beget, to be born, though no word for children nor even the pronoun \aut“n\ (they). {Neither having done anything good or bad} (\mˆde praxant“n ti agathon ˆ phaulon\). Genitive absolute again with first active participle of \prass“\. On \phaulon\, see strkjv@2Corinthians:5:10|. {The purpose of God} (\hˆ prothesis tou theou\). See strkjv@8:28| for \prothesis\. {According to election} (\kat' eklogˆn\). Old word from \ekleg“\, to select, to choose out. See strkjv@1Thessalonians:1:4|. Here it is the purpose (\prothesis\) of God which has worked according to the principles of election. {Not of works} (\ouk ex erg“n\). Not of merit.

rwp@Romans:9:30 @{Attained} (\katelaben\). Second aorist active indicative of \katalamban“\, old verb, to grasp, to seize, to overtake (carrying out the figure in \di“k“\ (to pursue). It was a curious paradox. {Which is of faith} (\tˆn ek piste“s\). As Paul has repeatedly shown, the only way to get the God-kind of righteousness.

rwp@Romans:10:21 @{All the day long} (\holˆn tˆn hˆmeran\). Accusative of extent of time. He quotes strkjv@Isaiah:65:2|. {Did I spread out} (\exepetasa\). First aorist active indicative of \ekpetannumi\, old verb, to stretch out, bold metaphor, only here in N.T. {Unto a disobedient and a gainsaying people} (\pros laon apeithounta kai antilegonta\). "Unto a people disobeying and talking back." The two things usually go together. Contrary and contradictory (Luke:13:34f.|).

rwp@Romans:11:10 @{Let their eyes be darkened} (\skotisthˆt“san hoi ophthalmoi aut“n\). First aorist passive imperative of \skotiz“\, to darken. A terrible imprecation. {That they may not see} (\tou mˆ blepein\). Repeated from verse 8|. {Bow down} (\sunkampson\). First aorist active imperative of \sunkampt“\, old verb, to bend together as of captives whose backs (\n“ton\, another old word, only here in N.T.) were bent under burdens. Only here in N.T.

rwp@Romans:11:32 @{Hath shut up} (\sunekleisen\). First aorist active indicative of \sunklei“\, to shut together like a net (Luke:5:6|). See strkjv@Galatians:3:22| for this word with \hupo hamartian\ (under sin). This is a resultant (effective) aorist because of the disbelief and disobedience of both Gentile (1:17-32|) and Jew (2:1-3:20|). {All} (\tous pantas\). "The all" (both Gentiles and Jews). {That he might have mercy} (\hina--eleˆsˆi\). Purpose with \hina\ and aorist active subjunctive. No merit in anyone, but all of grace. "The all" again, who receive God's mercy, not that "all" men are saved.

rwp@Romans:14:2 @{One man} (\hos men\). "This one," demonstrative pronoun \hos\ with \men\. {Hath faith} (\pisteuei\). Like \echei pistin\ (Acts:14:9|). {But he that is weak} (\ho de asthen“n\). One would expect \hos de\ (but that one) in contrast with \hos men\. \Ho\ is demonstrative with \de\ sometimes, but here is probably just the article with \asthen“n\. {Herbs} (\lachana\). From \lachan“\, to dig. Hence garden herbs or vegetables. Denney feels certain that Paul has in mind a party of vegetarians in Rome.

rwp@Romans:14:3 @{Set at nought} (\exoutheneit“\). Present active imperative of \exouthene“\, to treat as nothing and so with contempt (Luke:23:11; strkjv@1Thessalonians:5:20|). {Judge} (\krinet“\). Present active imperative of \krin“\, criticize. One side (the meat-eaters) despises the vegetarians, while the vegetarians criticize the meat-eaters. {Received him} (\auton proselabeto\). Aorist middle (indirect) of \proslamban“\, same verb used in verse 1|. God took both sides into his fellowship without requiring that they be vegetarians or meat-eaters.

rwp@Romans:15:24 @{Whensoever I go} (\h“s an poreu“mai\). Indefinite temporal clause with \h“s an\ and the present middle subjunctive (cf. strkjv@1Corinthians:11:34; strkjv@Phillipians:2:23| with aorist subjunctive). {Into Spain} (\eis tˆn Spanian\). It was a Roman province with many Jews in it. The Greek name was \Iberia\, the Latin _Hispania_. The Textus Receptus adds here \eleusomai pros humas\ (I shall come to you), but it is not in Aleph A B C D and is not genuine. Without it we have a parenthesis (or anacoluthon) through the rest of verse 24|. {In my journey} (\diaporeuomenos\). Present middle participle, "passing through." Paul planned only a brief stay in Rome since a strong church already existed there. {To be brought on my way thitherward} (\propemphthˆnai ekei\). "To be sent forward there." First aorist passive infinitive of \propemp“\, common word for escorting one on a journey (1Corinthians:16:6,11; strkjv@2Corinthians:1:16; strkjv@Titus:3:13; strkjv@2John:1:6|). {If first in some measure I shall have been satisfied with your company} (\ean hum“n prot“n apo merous emplˆsth“\). Condition of third class with \ean\ and first aorist passive subjunctive of \empimplˆmi\, old verb, to fill up, to satisfy, to take one's fill. See strkjv@Luke:6:25|. Literally, "if I first in part be filled with you" (get my fill of you). delicate compliment for the Roman church.

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} (\sunag“nisasthai moi\). First aorist middle infinitive of \sunag“ni zomai\, old compound verb, only here in N.T., direct object of \parakal“\, and with associative instrumental case \moi\, the simplex \ag“nizomenos\, 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@Romans:15:32 @{That} (\hina\). Second use of \hina\ in this sentence, the first one sub-final (\hina rusth“\), this one final with \sunanapaus“mai\, first aorist middle subjunctive of the double compound verb \sunanapauomai\, late verb to rest together with, to refresh (\anapau“\ as in strkjv@Matthew:11:28|) one's spirit with (\sun\), with the associative instrumental case \humin\ (with you), only here in the N.T.

rwp@Romans:16:20 @{Shall bruise} (\suntripsei\). Future active of \suntrib“\, old verb, to rub together, to crush, to trample underfoot. Blessed promise of final victory over Satan by "the God of peace." "Shortly" (\en tachei\). As God counts time. Meanwhile patient loyalty from us.

rwp@Titus:1:4 @{My true child} (\gnˆsi“i tekn“i\). See strkjv@1Timothy:1:2| for this adjective with Timothy. Titus is not mentioned in Acts, possibly because he is Luke's brother. But one can get a clear picture of him by turning to strkjv@2Corinthians:2:13; strkjv@7:6-15; strkjv@8:6-24; strkjv@12:16-18; strkjv@Galatians:2:1-3; strkjv@Titus:1:4f.; strkjv@3:12; strkjv@2Timothy:4:10|. He had succeeded in Corinth where Timothy had failed. Paul had left him in Crete as superintendent of the work there. Now he writes him from Nicopolis (Titus:3:12|). {After a common faith} (\kata koinˆn pistin\). Here \kata\ does mean standard, not aim, but it is a faith (\pistin\) common to a Gentile (a Greek) like Titus as well as to a Jew like Paul and so common to all races and classes (Jude:1:3|). \Koinos\ does not here have the notion of unclean as in strkjv@Acts:10:14; strkjv@11:8|.

rwp@Titus:2:13 @{Looking for} (\prosdechomenoi\). Present middle participle of \prosdechomai\, old verb, the one used of Simeon (Luke:2:25|) and others (Luke:2:38|) who were looking for the Messiah. {The blessed hope and appearing of the glory} (\tˆn makarian elpida kai epiphaneian tˆs doxˆs\). The word \epiphaneia\ (used by the Greeks of the appearance of the gods, from \epiphanˆs, epiphain“\) occurs in strkjv@2Timothy:1:10| of the Incarnation of Christ, the first Epiphany (like the verb \epephanˆ\, strkjv@Titus:2:11|), but here of the second Epiphany of Christ or the second coming as in strkjv@1Timothy:6:14; strkjv@2Timothy:4:1,8|. In strkjv@2Thessalonians:2:8| both \epiphaneia\ and \parousia\ (the usual word) occur together of the second coming. {Of our great God and Saviour Jesus Christ} (\tou megalou theou kai s“tˆros Iˆsou Christou\). This is the necessary meaning of the one article with \theou\ and \s“tˆros\ just as in strkjv@2Peter:1:1,11|. See Robertson, _Grammar_, p. 786. Westcott and Hort read \Christou Iˆsou\.

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