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rwp@1Corinthians:1:2 @{The church of God} (\tˆi ekklˆsiƒi tou theou\). Belonging to God, not to any individual or faction, as this genitive case shows. In strkjv@1Thessalonians:1:1| Paul wrote "the church of the Thessalonians in God" (\en the“i\), but "the churches of God" in strkjv@1Thessalonians:2:14|. See same idiom in strkjv@1Corinthians:10:32; strkjv@11:16,22; strkjv@15:9; strkjv@2Corinthians:1:1; strkjv@Galatians:1:13|, etc. {Which is in Corinth} (\tˆi ousˆi en Korinth“i\). See on strkjv@Acts:13:1| for idiom. It is God's church even in Corinth, "_laetum et ingens paradoxon_" (Bengel). This city, destroyed by Mummius B.C. 146, had been restored by Julius Caesar a hundred years later, B.C. 44, and now after another hundred years has become very rich and very corrupt. The very word "to Corinthianize" meant to practise vile immoralities in the worship of Aphrodite (Venus). It was located on the narrow Isthmus of the Peloponnesus with two harbours (Lechaeum and Cenchreae). It had schools of rhetoric and philosophy and made a flashy imitation of the real culture of Athens. See strkjv@Acts:18| for the story of Paul's work here and now the later developments and divisions in this church will give Paul grave concern as is shown in detail in I and II Corinthians. All the problems of a modern city church come to the front in Corinth. They call for all the wisdom and statesmanship in Paul. {That are sanctified} (\hˆgiasmenois\). Perfect passive participle of \hagiaz“\, late form for \hagiz“\, so far found only in the Greek Bible and in ecclesiastical writers. It means to make or to declare \hagion\ (from \hagos\, awe, reverence, and this from \haz“\, to venerate). It is significant that Paul uses this word concerning the {called saints} or {called to be saints} (\klˆtois hagiois\) in Corinth. Cf. \klˆtos apostolos\ in strkjv@1:1|. It is because they are sanctified {in Christ Jesus} (\en Christ“i Iˆsou\). He is the sphere in which this act of consecration takes place. Note plural, construction according to sense, because \ekklˆsia\ is a collective substantive. {With all that call upon} (\sun pƒsin tois epikaloumenois\). Associative instrumental case with \sun\ rather than \kai\ (and), making a close connection with "saints" just before and so giving the Corinthian Christians a picture of their close unity with the brotherhood everywhere through the common bond of faith. This phrase occurs in the LXX (Genesis:12:8; strkjv@Zechariah:13:9|) and is applied to Christ as to Jehovah (2Thessalonians:1:7,9,12; strkjv@Phillipians:2:9,10|). Paul heard Stephen pray to Christ as Lord (Acts:7:59|). Here "with a plain and direct reference to the Divinity of our Lord" (Ellicott). {Their Lord and ours} (\aut“n kai hˆm“n\). This is the interpretation of the Greek commentators and is the correct one, an afterthought and expansion (\epanorth“sis\) of the previous "our," showing the universality of Christ.

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:1:27 @{God chose} (\exelexato ho theos\). First aorist middle of \ekleg“\, old verb to pick out, to choose, the middle for oneself. It expands the idea in \klˆsin\ (verse 26|). Three times this solemn verb occurs here with the purpose stated each time. Twice the same purpose is expressed, {that he might put to shame} (\hina kataischunˆi\, first aorist active subjunctive with \hina\ of old verb \kataischun“\, perfective use of \kata\). The purpose in the third example is {that he might bring to naught} (\hina katargˆsˆi\, make idle, \argos\, rare in old Greek, but frequent in Paul). The contrast is complete in each paradox: {the foolish things} (\ta m“ra\), {the wild men} (\tous sophous\); {the weak things} (\ta asthenˆ\), {the strong things} (\ta ischura\); {the things that are not} (\ta mˆ onta\), {and that are despised} (\ta exouthenˆmena\, considered nothing, perfect passive participle of \exouthene“\), {the things that are} (\ta onta\). It is a studied piece of rhetoric and powerfully put.

rwp@1Corinthians:2:1 @{Not with excellency of speech or of wisdom} (\ou kath' huperochˆn logou ˆ sophias\). \Huperochˆ\ is an old word from the verb \huperech“\ (Phillipians:4:7|) and means preeminence, rising above. In N.T. only here and strkjv@1Timothy:2:2| of magistrates. It occurs in inscriptions of Pergamum for persons of position (Deissmann, _Bible Studies_, p. 255). Here it means excess or superfluity, "not in excellence of rhetorical display or of philosophical subtlety" (Lightfoot). {The mystery of God} (\to mustˆrion tou theou\). Songs:Aleph A C Copt. like strkjv@2:7|, but B D L P read \marturion\ like strkjv@1:6|. Probably {mystery} is correct. Christ crucified is the mystery of God (Colossians:2:2|). Paul did not hesitate to appropriate this word in common use among the mystery religions, but he puts into it his ideas, not those in current use. It is an old word from \mue“\, to close, to shut, to initiate (Phillipians:4:12|). This mystery was once hidden from the ages (Colossians:1:26|), but is now made plain in Christ (1Corinthians:2:7; strkjv@Romans:16:25f.|). The papyri give many illustrations of the use of the word for secret doctrines known only to the initiated (Moulton and Milligan's _Vocabulary_).

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

rwp@1Corinthians:2:9 @{But as it is written} (\alla kath“s gegraptai\). Elliptical sentence like Rom strkjv@15:3| where \gegonen\ (it has happened) can be supplied. It is not certain where Paul derives this quotation as Scripture. Origen thought it a quotation from the _Apocalypse of Elias_ and Jerome finds it also in the _Ascension of Isaiah_. But these books appear to be post-Pauline, and Jerome denies that Paul obtained it from these late apocryphal books. Clement of Rome finds it in the LXX text of strkjv@Isaiah:64:4| and cites it as a Christian saying. It is likely that Paul here combines freely strkjv@Isaiah:64:4; strkjv@65:17; strkjv@52:15| in a sort of catena or free chain of quotations as he does in strkjv@Romans:3:10-18|. There is also an anacoluthon for \ha\ (which things) occurs as the direct object (accusative) with \eiden\ (saw) and \ˆkousan\ (heard), but as the subject (nominative) with \anebˆ\ (entered, second aorist active indicative of \anabain“\, to go up). {Whatsoever} (\hosa\). A climax to the preceding relative clause (Findlay). {Prepared} (\hˆtoimasen\). First aorist active indicative of \hetoimaz“\. The only instance where Paul uses this verb of God, though it occurs of final glory (Luke:2:31; strkjv@Matthew:20:23; strkjv@25:34; strkjv@Mark:10:40; strkjv@Hebrews:11:16|) and of final misery (Matthew:25:41|). But here undoubtedly the dominant idea is the present blessing to these who love God (1Corinthians:1:5-7|). {Heart} (\kardian\) here as in strkjv@Romans:1:21| is more than emotion. The Gnostics used this passage to support their teaching of esoteric doctrine as Hegesippus shows. Lightfoot thinks that probably the apocryphal _Ascension of Isaiah_ and _Apocalypse of Elias_ were Gnostic and so quoted this passage of Paul to support their position. But the next verse shows that Paul uses it of what is now {revealed} and made plain, not of mysteries still unknown.

rwp@1Corinthians:2:10 @{But unto us God revealed them} (\hˆmin gar apekalupsen ho theos\). Songs:with \gar\ B 37 Sah Cop read instead of \de\ of Aleph A C D. "\De\ is superficially easier; \gar\ intrinsically better" (Findlay). Paul explains why this is no longer hidden, "for God revealed unto us" the wonders of grace pictured in verse 9|. We do not have to wait for heaven to see them. Hence we can utter those things hidden from the eye, the ear, the heart of man. This revelation (\apekalupsen\, first aorist active indicative) took place, at "the entry of the Gospel into the world," not "when we were admitted into the Church, when we were baptized" as Lightfoot interprets it. {Through the Spirit} (\dia tou pneumatos\). The Holy Spirit is the agent of this definite revelation of grace, a revelation with a definite beginning or advent (constative aorist), an unveiling by the Spirit where "human ability and research would not have sufficed" (Robertson and Plummer), "according to the revelation of the mystery" (Romans:16:25|), "the revelation given to Christians as an event that began a new epoch in the world's history" (Edwards). {Searcheth all things} (\panta eraunƒi\). This is the usual form from A.D. 1 on rather than the old \ereuna“\. The word occurs (Moulton and Milligan's _Vocabulary_) for a professional searcher's report and \eraunˆtai\, searchers for customs officials. "The Spirit is the organ of understanding between man and God" (Findlay). Songs:in strkjv@Romans:8:27| we have this very verb \erauna“\ again of God's searching our hearts. The Holy Spirit not merely investigates us, but he searches "even the deep things of God" (\kai ta bathˆ tou theou\). _Profunda Dei_ (Vulgate). Cf. "the deep things of Satan" (Revelation:2:24|) and Paul's language in strkjv@Romans:11:33| "Oh the depth of the riches and wisdom and knowledge of God." Paul's point is simply that the Holy Spirit fully comprehends the depth of God's nature and his plans of grace and so is fully competent to make the revelation here claimed.

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:3:19 @{Foolishness with God} (\m“ria para t“i the“i\). Whose standard does a church (temple) of God wish, that of this world or of God? The two standards are not the same. It is a pertinent inquiry with us all whose idea rules in our church. Paul quotes strkjv@Job:5:13|. {That taketh} (\ho drassomenos\). Old verb \drassomai\, to grasp with the hand, is used here for the less vivid word in the LXX \katalamban“n\. It occurs nowhere else in the N.T., but appears in the papyri to lay hands on. Job:is quoted in the N.T. only here and in strkjv@Romans:11:35| and both times with variations from the LXX. This word occurs in Ecclesiasticus strkjv@26:7; strkjv@34:2. In strkjv@Psalms:2:12| the LXX has \draxasthe paideias\, lay hold on instruction. {Craftiness} (\panourgiƒi\). The \panourgos\ man is ready for any or all work (if bad enough). Songs:it means versatile cleverness (Robertson and Plummer), _astutia_ (Vulgate).

rwp@1Corinthians:4:3 @{But with me} (\emoi de\). The ethical dative of personal relation and interest, "as I look at my own case." Cf. strkjv@Phillipians:1:21|. {It is a very small thing} (\eis elachiston estin\). This predicate use of \eis\ is like the Hebrew, but it occurs also in the papyri. The superlative \elachiston\ is elative, very little, not the true superlative, least. "It counts for very little with me." {That I should be judged of you} (\hina huph' hum“n anakrith“\). Same use of \hina\ as in verse 2|. For the verb (first aorist passive subjunctive of \anakrin“\) see on ¯1Corinthians:2:14f|. Paul does not despise public opinion, but he denies "the competency of the tribunal" in Corinth (Robertson and Plummer) to pass on his credentials with Christ as his Lord. {Or of man's judgement} (\ˆ hupo anthr“pinˆs hˆmeras\). Or "by human day," in contrast to the Lord's Day (_der Tag_) in strkjv@3:13|. "_That_ is the tribunal which the Apostle recognizes; a _human_ tribunal he does not care to satisfy" (Robertson and Plummer). {Yea, I judge not mine own self} (\all' oude emauton anakrin“\). \Alla\ here is confirmatory, not adversative. "I have often wondered how it is that every man sets less value on his own opinion of himself than on the opinion of others" (M. Aurelius, xii. 4. Translated by Robertson and Plummer). Paul does not even set himself up as judge of himself.

rwp@1Corinthians:4:6 @{I have in a figure transferred} (\meteschˆmatisa\). First aorist active (not perfect) indicative of \meta-schˆmatiz“\, used by Plato and Aristotle for changing the form of a thing (from \meta\, after, and \schˆma\, form or habit, like Latin _habitus_ from \ech“\ and so different from \morphˆ\ as in strkjv@Phillipians:2:7; strkjv@Romans:12:2|). For the idea of refashioning see Field, _Notes_, p. 169f. and Preisigke, _Fachworter_). Both Greek and Latin writers (Quintilian, Martial) used \schˆma\ for a rhetorical artifice. Paul's use of the word (in Paul only in N.T.) appears also further in strkjv@2Corinthians:11:13-15| where the word occurs three times, twice of the false apostles posing and passing as apostles of Christ and ministers of righteousness, and once of Satan as an angel of light, twice with \eis\ and once with \h“s\. In strkjv@Phillipians:3:21| the word is used for the change in the body of our humiliation to the body of glory. But here it is clearly the rhetorical figure for a veiled allusion to Paul and Apollos "for your sakes" (\dia humas\). {That in us ye may learn} (\hina en hˆmin mathˆte\). Final clause with \hina\ and the second aorist active subjunctive of \manthan“\, to learn. As an object lesson in our cases (\en hˆmin\). It is no more true of Paul and Apollos than of other ministers, but the wrangles in Corinth started about them. Songs:Paul boldly puts himself and Apollos to the fore in the discussion of the principles involved. {Not to go beyond the things which are written} (\to Mˆ huper ha gegraptai\). It is difficult to reproduce the Greek idiom in English. The article \to\ is in the accusative case as the object of the verb \mathˆte\ (learn) and points at the words "\Mˆ huper ha gegraptai\," apparently a proverb or rule, and elliptical in form with no principal verb expressed with \mˆ\, whether "think" (Auth.) or "go" (Revised). There was a constant tendency to smooth out Paul's ellipses as in strkjv@2Thessalonians:2:3; strkjv@1Corinthians:1:26,31|. Lightfoot thinks that Paul may have in mind O.T. passages quoted in strkjv@1Corinthians:1:19,31; strkjv@3:19,20|. {That ye be not puffed up} (\hina mˆ phusiousthe\). Sub-final use of \hina\ (second use in this sentence) with notion of result. It is not certain whether \phusiousthe\ (late verb form like \phusia“, phusa“\, to blow up, to inflate, to puff up), used only by Paul in the N.T., is present indicative with \hina\ like \zˆloute\ in strkjv@Galatians:4:17| (cf. \hina gin“skomen\ in strkjv@1John:5:20|) or the present subjunctive by irregular contraction (Robertson, _Grammar_, pp. 203, 342f.), probably the present indicative. \Phusio“\ is from \phusis\ (nature) and so meant to make natural, but it is used by Paul just like \phusa“\ or \phusia“\ (from \phusa\, a pair of bellows), a vivid picture of self-conceit. {One for the one against the other} (\heis huper tou henos kata tou heterou\). This is the precise idea of this idiom of partitive apposition. This is the rule with partisans. They are "for" (\huper\) the one and "against" (\kata\, down on, the genitive case) the other (\tou heterou\, not merely another or a second, but the different sort, \heterodox\).

rwp@1Corinthians:4:13 @{Being defamed we intreat} (\dusphˆmoumenoi parakaloumen\). The participle \dusphˆmoumenoi\ is an old verb (in I Macc. strkjv@7:41) to use ill, from \dusphˆmos\, but occurs here only in the N.T. Paul is opening his very heart now after the keen irony above. {As the filth of the world} (\h“s perikatharmata tou kosmou\). Literally, sweepings, rinsings, cleansings around, dust from the floor, from \perikathair“\, to cleanse all around (Plato and Aristotle) and so the refuse thrown off in cleansing. Here only in the N.T. and only twice elsewhere. \Katharma\ was the refuse of a sacrifice. In strkjv@Proverbs:21:18| \perikatharma\ occurs for the scapegoat. The other example is Epictetus iii. 22,78, in the same sense of an expiatory offering of a worthless fellow. It was the custom in Athens during a plague to throw to the sea some wretch in the hope of appeasing the gods. One hesitates to take it so here in Paul, though Findlay thinks that possibly in Ephesus Paul may have heard some such cry like that in the later martyrdoms _Christiani ad leones_. At any rate in strkjv@1Corinthians:15:32| Paul says "I fought with wild beasts" and in strkjv@2Corinthians:1:9| "I had the answer of death." Some terrible experience may be alluded to here. The word shows the contempt of the Ephesian populace for Paul as is shown in strkjv@Acts:19:23-41| under the influence of Demetrius and the craftsmen. {The offscouring of all things} (\pant“n peripsˆma\). Late word, here only in N.T., though in Tob. strkjv@5:18. The word was used in a formula at Athens when victims were flung into the sea, \peripsˆma hˆm“n genou\ (Became a \peripsˆma\ for us), in the sense of expiation. The word merely means scraping around from \peripsa“\, offscrapings or refuse. That is probably the idea here as in Tob. strkjv@5:18. It came to have a complimentary sense for the Christians who in a plague gave their lives for the sick. But it is a bold figure here with Paul of a piece with \perikatharmata\.

rwp@1Corinthians:5:6 @{Not good} (\ou kalon\). Not beautiful, not seemly, in view of this plague spot, this cancer on the church. They needed a surgical operation at once instead of boasting and pride (puffed up). \Kauchˆma\ is the thing gloried in. {A little leaven leaveneth the whole lump} (\mikra zumˆ holon to phurama zumoi\). This proverb occurs _verbatim_ in strkjv@Galatians:5:9|. \Zumˆ\ (leaven) is a late word from \ze“\, to boil, as is \zumo“\, to leaven. The contraction is regular (\-oei=oi\) for the third person singular present indicative. See the parables of Jesus for the pervasive power of leaven (Matthew:13:33|). Some of the members may have argued that one such case did not affect the church as a whole, a specious excuse for negligence that Paul here answers. The emphasis is on the "little" (\mikra\, note position). Lump (\phurama\ from \phura“\, to mix, late word, in the papyri mixing a medical prescription) is a substance mixed with water and kneaded like dough. Compare the pervasive power of germs of disease in the body as they spread through the body.

rwp@1Corinthians:5:11 @{But now I write unto you} (\nun de egrapsa humin\). This is the epistolary aorist referring to this same epistle and not to a previous one as in verse 9|. As it is (when you read it) I did write unto you. {If any man that is named a brother be} (\ean tis adelphos onomazomenos ˆi\). Condition of the third class, a supposable case. {Or a reviler or a drunkard} (\ˆ loidoros ˆ methusos\). \Loidoros\ occurs in Euripides as an adjective and in later writings. In N.T. only here and strkjv@6:10|. For the verb see strkjv@1Corinthians:4:12|. \Methusos\ is an old Greek word for women and even men (cf. \paroinos\, of men, strkjv@1Timothy:3:3|). In N.T. only here and strkjv@6:10|. Cf. strkjv@Romans:13:13|. Deissmann (_Light from the Ancient East_, p. 316) gives a list of virtues and vices on counters for Roman games that correspond remarkably with Paul's list of vices here and in strkjv@6:10|. Chrysostom noted that people in his day complained of the bad company given by Paul for revilers and drunkards as being men with more "respectable" vices! {With such a one, no, not to eat} (\t“i toiout“i mˆde sunesthiein\). Associative instrumental case of \toiout“i\ after \sunesthiein\, "not even to eat with such a one." Social contacts with such "a brother" are forbidden

rwp@1Corinthians:6:3 @{How much more, things that pertain to this life?} (\Mˆti ge bi“tika;\). The question expects the answer no and \ge\ adds sharp point to Paul's surprised tone, "Need I so much as say?" It can be understood also as ellipsis, "let me not say" (\mˆtige leg“\), not to say. \Bi“tika\ occurs first in Aristotle, but is common afterwards. In the papyri it is used of business matters. It is from \bios\ (manner of life in contrast to \z“ˆ\, life principle).

rwp@1Corinthians:7:8 @{To the unmarried and to the widows} (\tois agamois kai tais chˆrais\). It is possible that by "the unmarried" (masculine plural) the apostle means only men since widows are added and since virgins receive special treatment later (verse 25|) and in verse 32| \ho agamos\ is the unmarried man. It is hardly likely that Paul means only widowers and widows and means to call himself a widower by \h“s kag“\ (even as I). After discussing marital relations in verses 2-7| he returns to the original question in verse 1| and repeats his own personal preference as in verse 7|. He does not say that it is _better_ to be unmarried, but only that it is _good_ (\kalon\ as in verse 1|) for them to remain unmarried. \Agamos\ is an old word and in N.T. occurs only in this passage. In verses 11, 34| it is used of women where the old Greeks would have used \anandros\, without a husband.

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

rwp@1Corinthians: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:7:31 @{Those that use the world} (\hoi chr“menoi ton kosmon\). Old verb \chraomai\, usually with the instrumental case, but the accusative occurs in some Cretan inscriptions and in late writers according to a tendency of verbs to resume the use of the original accusative (Robertson, _Grammar_, p. 468). {As not abusing it} (\h“s mˆ katachrˆmenoi\). Perfective use of \kata\ in composition, old verb, but here only in N.T., to use up, use to the full. Papyri give examples of this sense. This is more likely the idea than "abusing" it. {For the fashion of this world passeth away} (\paragei gar to schˆma tou kosmou toutou\). Cf. strkjv@1John:2:17|. \Schˆma\ is the _habitus_, the outward appearance, old word, in N.T. only here and strkjv@Phillipians:2:7f|. \Paragei\ (old word) means "passes along" like a moving panorama (movie show!). Used of Jesus passing by in Jericho (Matthew:20:30|).

rwp@1Corinthians:7:36 @{That he behaveth himself unseemly} (\aschˆmonein\). Old verb, here only in N.T., from \aschˆm“n\ (1Corinthians:12:23|), from \a\ privative and \schˆma\. Occurs in the papyri. Infinitive in indirect discourse after \nomizei\ (thinks) with \ei\ (condition of first class, assumed as true). {If she be past the flower of her age} (\ean ˆi huperakmos\). Old word, only here in N.T., from \huper\ (over) and \akmˆ\ (prime or bloom of life), past the bloom of youth, _superadultus_ (Vulgate). Compound adjective with feminine form like masculine. Apparently the Corinthians had asked Paul about the duty of a father towards his daughter old enough to marry. {If need so requireth} (\kai hout“s opheilei ginesthai\). "And it ought to happen." Paul has discussed the problem of marriage for virgins on the grounds of expediency. Now he faces the question where the daughter wishes to marry and there is no serious objection to it. The father is advised to consent. Roman and Greek fathers had the control of the marriage of their daughters. "My marriage is my father's care; it is not for me to decide about that" (Hermione in Euripides' _Andromache_, 987). {Let them marry} (\gameit“san\). Present active plural imperative (long form).

rwp@1Corinthians:9:9 @{Thou shalt not muzzle the ox when he treadeth out the corn} (\ou phim“seis boun alo“nta\). Quotation from strkjv@Deuteronomy:25:4|. Prohibition by \ou\ and the volitive future indicative. \Phimo“\, to muzzle (from \phimos\, a muzzle for dogs and oxen), appears first in Aristophanes (_Clouds_, 592) and not again till LXX and N.T., though in the papyri also. Evidently a vernacular word, perhaps a slang word. See metaphorical use in strkjv@Matthew:22:12,34|. \Alo“nta\ is present active participle of the old verb \aloa“\, occurs in the N.T. only here (and verse 10|) and strkjv@1Timothy:5:18| where it is also quoted. It is probably derived from \halos\ or \halon\, a threshing-floor, or the disc of a shield or of the sun and moon. The Egyptians according to the monuments, used oxen to thresh out the grain, sometimes donkeys, by pulling a drag over the grain. The same process may be found today in Andalusia, Italy, Palestine. A hieroglyphic inscription at Eileithyas reads:

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

rwp@1Corinthians:10:7 @{Neither be ye idolaters} (\mˆde eid“lolatrai ginesthe\). Literally, stop becoming idolaters, implying that some of them had already begun to be. The word \eid“lolatrˆs\ seems to be a Christian formation to describe the Christian view. Eating \ta eid“lothuta\ might become a stepping-stone to idolatry in some instances. {Drink} (\pein\). Short form for \piein\, sometimes even \pin\ occurs (Robertson, _Grammar_, p. 204). {To play} (\paizein\). This old verb to play like a child occurs nowhere else in the N.T., but is common in the LXX and it is quoted here from strkjv@Exodus:32:6|. In idolatrous festivals like that witnessed by Moses when he saw the people singing and dancing around the golden calf (Exodus:32:18f.|).

rwp@1Corinthians:10:9 @{Neither let us tempt the Lord} (\mˆde ekpeiraz“men ton Kurion\). Songs:the best MSS. instead of Christ. This compound occurs in LXX and in N.T. always about Christ (here and strkjv@Matthew:4:7; strkjv@Luke:4:12; strkjv@10:25|). Let us cease sorely (\ek-\) tempting the Lord by such conduct. {And perished by the serpents} (\kai hupo t“n ophe“n ap“llunto\). Vivid imperfect middle (cf. aorist middle \ap“lonto\ in verse 10|), were perishing day by day. The story is told in strkjv@Numbers:21:6|. The use of \hupo\ for agent with the intransitive middle of \apollumi\ is regular. Note the Ionic uncontracted genitive plural \ophe“n\ rather than \oph“n\.

rwp@1Corinthians:10:10 @{Neither murmur ye} (\mˆde gogguzete\). Implying that some of them were murmuring. For this late picturesque onomatopoetic verb see on ¯Matthew:20:11|. The reference seems to be to strkjv@Numbers:16:41f.| after the punishment of Korah. {By the destroyer} (\hupo tou olothreutou\). This word, from \olothreu“\ (late verb from \olethros\, destruction) occurs only here, so far as known. The reference is to the destroying angel of strkjv@Exodus:12:23| (\ho olothreu“n\).

rwp@1Corinthians:10:11 @{Now these things happened unto them} (\tauta de sunebainon ekeinois\). Imperfect tense because they happened from time to time. {By way of example} (\tupik“s\). Adverb in sense of \tupoi\ in verse 6|. Only instance of the adverb except in ecclesiastical writers after this time, but adjective \tupikos\ occurs in a late papyrus. {For our admonition} (\pros nouthesian hˆm“n\). Objective genitive (\hˆm“n\) again. \Nouthesia\ is late word from \nouthete“\ (see on ¯Acts:20:31; strkjv@1Thessalonians:5:12,14|) for earlier \nouthetˆsis\ and \nouthetia\. {The ends of the ages have come} (\ta telˆ t“n ai“n“n katˆntˆken\). Cf. strkjv@Hebrews:9:26| \hˆ sunteleia t“n ai“n“n\, the consummation of the ages (also strkjv@Matthew:13:40|). The plural seems to point out how one stage succeeds another in the drama of human history. \Katˆntˆken\ is perfect active indicative of \katanta“\, late verb, to come down to (see on ¯Acts:16:1|). Does Paul refer to the second coming of Christ as in strkjv@7:26|? In a sense the ends of the ages like a curtain have come down to all of us.

rwp@1Corinthians:10:20 @{But I say that} (\all' hoti\). The verb \phˆmi\ (I say) must be repeated from verse 19| before \hoti\. {To demons, and not to God} (\daimoniois kai ou the“i\). Referring to LXX text of strkjv@Deuteronomy:32:17|. It is probable that by \ou the“i\ Paul means "to a no-god" as also in strkjv@Deuteronomy:32:21| \ep' ouk ethnei\ (by a no-people). This is Paul's reply to the heathen who claimed that they worshipped the gods represented by the images and not the mere wood or stone or metal idols. The word \daimonia\ is an adjective \daimonios\ from \daim“n\, an inferior deity, and with same idea originally, once in this sense in N.T. (Acts:17:18|). Elsewhere in N.T. it has the notion of evil spirits as here, those spiritual forces of wickedness (Ephesians:6:12|) that are under the control of Satan. The word \daimonia\, so common in the Gospels, occurs in Paul's writings only here and strkjv@1Timothy:4:1|. Demonology is a deep and dark subject here pictured by Paul as the explanation of heathenism which is a departure from God (Romans:1:19-23|) and a substitute for the worship of God. It is a terrible indictment which is justified by the licentious worship associated with paganism then and now.

rwp@1Corinthians:10:25 @{In the shambles} (\en makell“i\). Only here in N.T. A transliterated Latin word _macellum_, possibly akin to \maceria\ and the Hebrew word for enclosure, though occurring in Ionic and Laconian and more frequent in the Latin. It occurs in Dio Cassius and Plutarch and in the papyri and inscriptions for "the provision market." Deissmann (_Light from the Ancient East_, p. 276) says: "In the Macellum at Pompeii we can imagine to ourselves the poor Christians buying their modest pound of meat in the Corinthian Macellum (1Corinthians:10:25|), with the same life-like reality with which the Diocletian maximum tariff called up the picture of the Galilean woman purchasing her five sparrows." {Asking no questions for conscience sake} (\mˆden anakrinontes dia tˆn suneidˆsin\). As to whether a particular piece of meat had been offered to idols before put in the market. Only a part was consumed in the sacrifices to heathen gods. The rest was sold in the market. Do not be over-scrupulous. Paul here champions liberty in the matter as he had done in strkjv@8:4|.

rwp@1Corinthians:15:33 @{Be not deceived} (\mˆ planƒsthe\). Do not be led astray (\plana“\) by such a false philosophy of life. {Evil company} (\homiliai kakai\). Evil companionships. Old word, \homilia\, from \homilos\ (a crowd, gang, bunch). Only here in N.T. Good manners (\ˆthˆ\). Old word (kin to \ethos\) custom, usage, morals. Good morals here. This line of poetry (iambic) occurs in Menander. It may be a current proverb. Paul could have gotten it from either source.

rwp@1Corinthians:16:2 @{Upon the first day of the week} (\kata mian sabbatou\). For the singular \sabbatou\ (sabbath) for week see strkjv@Luke:18:12; strkjv@Mark:16:9|. For the use of the cardinal \mian\ in sense of ordinal \pr“tˆn\ after Hebrew fashion in LXX (Robertson, _Grammar_, p. 672) as in strkjv@Mark:16:2; strkjv@Luke:24:1; strkjv@Acts:20:7|. Distributive use of \kata\ also. {Lay by him in store} (\par' heaut“i tithet“ thˆsauriz“n\). By himself, in his home. Treasuring it (cf. strkjv@Matthew:6:19f|. for \thˆsauriz“\). Have the habit of doing it, \tithet“\ (present imperative). {As he may prosper} (\hoti ean euod“tai\). Old verb from \eu\, well, and \hodos\, way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and strkjv@Romans:1:10; strkjv@3John:1:2|. It is uncertain what form \euod“tai\ is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, _Prolegomena_, p. 54). The old MSS. had no accents. Some MSS. even have \euod“thˆi\ (first aorist passive subjunctive). But the sense is not altered. \Hoti\ is accusative of general reference and \ean\ can occur either with the subjunctive or indicative. This rule for giving occurs also in strkjv@2Corinthians:8:12|. Paul wishes the collections to be made before he comes.

rwp@1Corinthians:16:9 @{For a great and effectual door is opened unto me} (\thura gar moi ane“igen megalˆ kai energˆs\). Second perfect active indicative of \anoig“\, to open. Intransitive, stands wide open at last after his years there (Acts:20:31|). A wide open door. What does he mean by \energˆs\? It is a late word in the _Koin‚_. In the papyri a medical receipt has it for "tolerably strong." The form \energos\ in the papyri is used of a mill "in working order," of "tilled land," and of "wrought iron." In the N.T. it occurs in strkjv@Philemon:1:6; strkjv@Hebrews:4:12| of "the word of God" as "\energˆs\" (powerful). Paul means that he has at least a great opportunity for work in Ephesus. {And there are many adversaries} (\kai antikeimenoi polloi\). "And many are lying opposed to me," lined up against me. These Paul mentions as a reason for staying in, not for leaving, Ephesus. Read strkjv@Acts:19| and see the opposition from Jews and Gentiles with the explosion under the lead of Demetrius. And yet Paul suddenly leaves. He hints of much of which we should like to know more (1Corinthians:15:32; strkjv@2Corinthians:1:8f.|).

rwp@1John:2:16 @{All that} (\pƒn to\). Collective use of the neuter singular as in strkjv@5:4|, like \pƒn ho\ in strkjv@John:6:37,39|. Three examples, not necessarily covering all sins, are given in the nominative in apposition with \pƒn to\. "The lust of the flesh" (\hˆ epithumia tˆs sarkos\, subjective genitive, lust felt by the flesh) may be illustrated by strkjv@Mark:4:19; strkjv@Galatians:5:17|. Songs:the genitive with \hˆ epithumia t“n ophthalm“n\ (the lust of the eyes) is subjective, lust with the eyes as organs as shown by Jesus in strkjv@Matthew:5:28|. The use of the "movies" today for gain by lustful exhibitions is a case in point. For \alazoneia\ see on ¯James:4:16|, the only other N.T. example. \Alaz“n\ (a boaster) occurs in strkjv@Romans:1:30; strkjv@2Timothy:3:2|. \Bios\ (life) as in strkjv@3:17| is the external aspect (Luke:8:14|), not the inward principle (\z“ˆ\). David Smith thinks that, as in the case of Eve (Genesis:3:1-6|) and the temptations of Jesus (Matthew:4:1-11|), these three sins include all possible sins. But they are all "of the world" (\ek tou kosmou\) in origin, in no sense "of the Father" (\ek tou patros\). The problem for the believer is always how to be in the world and yet not of it (John:17:11,14ff.|).

rwp@1John:3:20 @{Whereinsoever our heart condemn us} (\hoti ean katagin“skˆi hˆm“n hˆ kardia\). A construction like \hoti an\, whatever, in strkjv@John:2:5; strkjv@14:13|. \Katagin“sk“\ occurs only three times in the N.T., here, verse 21; strkjv@Galatians:2:11|. It means to know something against one, to condemn. {Because God is greater than our heart} (\hoti meiz“n estin tˆs kardias hˆm“n\). Ablative \kardias\ after the comparative \meiz“n\. {And knoweth all things} (\kai gin“skei panta\). Just so Peter replied to Jesus in spite of his denials (John:21:17|). God's omniscience is linked with his love and sympathy. God knows every secret in our hearts. This difficult passage strikes the very centre of Christian truth (Brooke).

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:4:14 @{We have beheld} (\tetheƒmetha\). Perfect middle of \theaomai\ as in verse 12|, though the aorist in strkjv@1:1; strkjv@John:1:14| (\etheƒsametha\). John is qualified to bear witness (\marturoumen\ as in strkjv@1:2|) as Jesus had charged the disciples to do (Acts:1:8|). {Hath sent} (\apestalken\). As in verse 9|, though \apesteilen\ in verse 10|. {To be the Saviour of the world} (\s“tˆra tou kosmou\). Predicate accusative of \s“tˆr\ (Saviour), like \hilasmon\ in verse 10|. This very phrase occurs elsewhere only in strkjv@John:4:42| as the confession of the Samaritans, but the idea is in strkjv@John:3:17|.

rwp@1John:5:20 @{Is come} (\hˆkei\). Present active indicative, but the root has a perfect sense, "has come." See \exˆlthon kai hˆk“\ in strkjv@John:8:42|. {An understanding} (\dianoian\). Here alone in John's writings, but in Paul (Ephesians:4:18|) and Peter (1Peter:1:13|). John does not use \gn“sis\ (knowledge) and \nous\ (mind) only in strkjv@Revelation:13:18; strkjv@17:9|. {That we know} (\hina gin“skomen\). Result clause with \hina\ and the present active indicative, as is common with \hina\ and the future indicative (John:7:3|). It is possible that here \o\ was pronounced \“\ as a subjunctive, but many old MSS. have \hina gin“skousin\ (plainly indicative) in strkjv@John:17:3|, and in many other places in the N.T. the present indicative with \hina\ occurs as a variant reading as in strkjv@John:5:20|. {Him that is true} (\ton alˆthinon\). That is, God. Cf. strkjv@1:8|. {In him that is true} (\en t“i alˆthin“i\). In God in contrast with the world "in the evil one" (verse 19|). See strkjv@John:17:3|. {Even in his Son Jesus Christ} (\en t“i hui“i autou Iˆsou Christ“i\). The \autou\ refers clearly to \en t“i alˆthin“i\ (God). Hence this clause is not in apposition with the preceding, but an explanation as to how we are "in the True One" by being "in his Son Jesus Christ." {This} (\houtos\). Grammatically \houtos\ may refer to Jesus Christ or to "the True One." It is a bit tautological to refer it to God, but that is probably correct, God in Christ, at any rate. God is eternal life (John:5:26|) and he gives it to us through 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:1:3 @{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:1:4 @{Unto an inheritance} (\eis klˆronomian\). Old word (from \klˆronomos\, heir) for the property received by the heir (Matthew:21:38|), here a picture of the blessedness in store for us pilgrims (Galatians:3:18|). {Incorruptible} (\aphtharton\). Old compound adjective (alpha privative and \phtheir“\, to corrupt), imperishable. Songs:many inheritances vanish away before they are obtained. {Undefiled} (\amianton\). Old verbal adjective (note alliteration) from alpha privative and \miain“\, to defile, without defect or flaw in the title, in N.T. only here, strkjv@James:1:27; strkjv@Hebrews:13:4|. {That fadeth not away} (\amaranton\). Alliterative and verbal adjective again from alpha privative and \marain“\ (to dry up, to wither, as in strkjv@James:1:11|), late and rare word in several inscriptions on tombs, here only in N.T. These inscriptions will fade away, but not this inheritance in Christ. It will not be like a faded rose. {Reserved} (\tetˆrˆmenˆn\). Perfect passive participle of \tˆre“\, old verb, to take care of, to guard. No burglars or bandits can break through where this inheritance is kept (Matthew:6:19f.; strkjv@John:17:11f.|). Cf. strkjv@Colossians:1:5|, where laid away" (\apokeimenˆn\) occurs. {For you} (\eis humas\). More graphic than the mere dative.

rwp@1Peter:1:11 @{Searching} (\eraun“ntes\). Present active participle of \erauna“\, late form for older \ereuna“\ (both in the papyri), uncompounded verb (John:7:52|), the compound occurring in verse 10| above. {What time or what manner of time} (\eis tina ˆ poion kairon\). Proper sense of \poios\ (qualitative interrogative) kept here as in strkjv@1Corinthians:15:35, strkjv@Romans:3:27|, though it is losing its distinctive sense from \tis\ (Acts:23:34|). The prophets knew what they prophesied, but not at what time the Messianic prophecies would be fulfilled. {The Spirit of Christ which was in them} (\to en autois pneuma Christou\). Peter definitely asserts here that the Spirit of Jesus Christ (the Messiah) was in the Old Testament prophets, the Holy Spirit called the Spirit of Christ and the Spirit of God (Romans:8:9|), who spoke to the prophets as he would speak to the apostles (John:16:14|). {Did point unto} (\edˆlou\). Imperfect active of \dˆlo“\, to make plain, "did keep on pointing to," though they did not clearly perceive the time. {When it testified beforehand} (\promarturomenon\). Present middle participle of \promarturomai\, a late compound unknown elsewhere save in a writer of the fourteenth century (Theodorus Mech.) and now in a papyrus of the eighth. It is neuter here because \pneuma\ is neuter, but this grammatical gender should not be retained as "it" in English, but should be rendered "he" (and so as to strkjv@Acts:8:15|). Here we have predictive prophecy concerning the Messiah, though some modern critics fail to find predictions of the Messiah in the Old Testament. {The sufferings of Christ} (\ta eis Christon pathˆmata\). "The sufferings for (destined for) Christ" like the use of \eis\ in verse 10| (\eis humas\ for you). {The glories that should follow them} (\tas meta tauta doxas\). "The after these things (sufferings) glories." The plural of \doxa\ is rare, but occurs in strkjv@Exodus:15:11; strkjv@Hosea:9:11|. The glories of Christ followed the sufferings as in strkjv@4:13; strkjv@5:1,6|.

rwp@1Peter:1:18 @{Knowing} (\eidotes\). Second perfect active participle of \oida\, causal participle. The appeal is to an elementary Christian belief (Hort), the holiness and justice of God with the added thought of the high cost of redemption (Bigg). {Ye were redeemed} (\elutr“thˆte\). First aorist passive indicative of \lutro“\, old verb from \lutron\ (ransom for life as of a slave, strkjv@Matthew:20:28|), to set free by payment of ransom, abundant examples in the papyri, in N.T. only here, strkjv@Luke:24:21; strkjv@Titus:2:14|. The ransom is the blood of Christ. Peter here amplifies the language in strkjv@Isaiah:52:3f|. {Not with corruptible things} (\ou phthartois\). Instrumental case neuter plural of the late verbal adjective from \phtheir“\ to destroy or to corrupt, and so perishable, in N.T. here, verse 23; strkjv@1Corinthians:9:25; strkjv@15:53f.; strkjv@Romans:1:23|. \Arguri“i ˆ chrusi“i\ (silver or gold) are in explanatory apposition with \phthartois\ and so in the same case. Slaves were set free by silver and gold. {From your vain manner of life} (\ek tˆs mataias hum“n anastrophˆs\). "Out of" (\ek\), and so away from, the pre-Christian \anastrophˆ\ of verse 15|, which was "vain" (\mataias\. Cf. strkjv@Ephesians:4:17-24|). {Handed down from your fathers} (\patroparadotou\). This adjective, though predicate in position, is really attributive in idea, like \cheiropoiˆtou\ in strkjv@Ephesians:2:11| (Robertson, _Grammar_, p. 777), like the French idiom. This double compound verbal adjective (\pater, para, did“mi\), though here alone in N.T., occurs in Diodorus, Dion. Halic, and in several inscriptions (Moulton and Milligan's _Vocabulary_; Deissmann, _Bible Studies_, pp. 266f.). The Jews made a wrong use of tradition (Matthew:15:2ff.|), but the reference here seems mainly to Gentiles (1Peter:2:12|).

rwp@1Peter:1:19 @{But with precious blood} (\alla timi“i haimati\). Instrumental case of \haima\ after \elutr“thˆte\ (repeated from verse 18|). Peter here applies the old adjective \timios\ (from \timˆ\, of Christ in strkjv@1Peter:2:7|) to Christ as in strkjv@1:7| \polutimoteron\ to testing of faith. The blood of anyone is "precious" (costly), far above gold or silver, but that of Jesus immeasurably more so. {As of a lamb} (\h“s amnou\). This word occurs in strkjv@Leviticus:12:8; strkjv@Numbers:15:11; strkjv@Deuteronomy:14:4| of the lamb prescribed for the passover sacrifice (Exodus:12:5|). John the Baptist applies it to Jesus (John:1:29,36|). It occurs also in strkjv@Acts:8:32| quoted from strkjv@Isaiah:53:7f|. Undoubtedly both the Baptist and Peter have this passage in mind. Elsewhere in the N.T. \arnion\ is used of Christ (Revelation:5:6,12|). Jesus is the Paschal Lamb. Peter sees clearly that it was by the blood of Christ that we are redeemed from sin. {Without blemish} (\am“mou\). Without (alpha privative) spot (\m“mos\) as the paschal lamb had to be (Leviticus:22:21|). Songs:Hebrews:9:14|. {Without spot} (\aspilou\). Without (alpha privative) stain (\spilos\ spot) as in strkjv@James:1:27; strkjv@2Peter:3:14; strkjv@1Peter:6:14|. {Even the blood of Christ} (\Christou\). Genitive case with \haimati\, but in unusual position for emphasis and clearness with the participles following.

rwp@1Peter:1:20 @{Who was foreknown indeed} (\proegn“smenou men\). Perfect passive participle (in genitive singular agreeing with \Christou\) of \progin“sk“\, old verb, to know beforehand (Romans:8:29; strkjv@2Peter:3:17|). See \progn“sin theou\ in verse 2|. {Before the foundation of the world} (\pro katabolˆs kosmou\). This precise curious phrase occurs in strkjv@John:17:24| in the Saviour's mouth of his preincarnate state with the Father as here and in strkjv@Ephesians:1:4|. We have \apo katabolˆs kosmou\ in strkjv@Matthew:25:34| (\kosmou\ omitted in strkjv@Matthew:13:35|); strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|. \Katabolˆ\ (from \kataball“\) was originally laying the foundation of a house (Hebrews:6:1|). The preincarnate Messiah appears in the counsels of God also in strkjv@1Corinthians:2:7; strkjv@Colossians:1:26f.; strkjv@Ephesians:1:9f.; strkjv@3:9-11; strkjv@Romans:16:25; strkjv@1Timothy:1:9|. {But was manifested} (\phaner“thentos de\). First aorist (ingressive) passive participle of \phanero“\, referring to the Incarnation in contrast with the preexistence of Christ (cf. strkjv@John:1:31; strkjv@1John:3:5,8|). {At the end of the times} (\ep' eschatou t“n chron“n\). Like \ep' eschatou t“n hˆmer“n\ (Hebrews:1:2|). The plural \chronoi\, doubtless referring to successive periods in human history until the fullness of the time came (Galatians:4:4|). {For your sake} (\di' humƒs\). Proof of God's love, not of their desert or worth (Acts:17:30f.; strkjv@Hebrews:11:39f.|).

rwp@1Peter:2:9 @{But ye} (\humeis de\). In contrast with the disobedient ones. {An elect race} (\genos eklekton\). From strkjv@Isaiah:43:20|. The blood relation of the spiritual Israel (not the Jewish race) through the new birth (1:23|). {A royal priesthood} (\basileion hierateuma\). From strkjv@Exodus:19:6| (cf. strkjv@Revelation:1:6; strkjv@5:10|). The official in Christian churches is \presbuteros=episcopos\, not \hiereus\. We are all \hiereis\ (priests). Cf. strkjv@2:5|. {A holy nation} (\ethnos hagion\). Also from strkjv@Exodus:19:6|, but here applied, not to the national Israel, but to the spiritual Israel of believers (both Jews and Gentiles). {A people for God's own possession} (\laos eis peripoiˆsin\). The idea here occurs in strkjv@Exodus:19:5; strkjv@Deuteronomy:7:6; strkjv@14:2; strkjv@26:18|, where we have \laos periousios\ as in strkjv@Titus:2:14| (alone in the N.T.), and in strkjv@Malachi:3:17| we find \eis peripoiˆsin\ (for a possession). \Periousios laos\ is a people over and above the others and \peripoiˆsis\ is a possession in a special sense (Ephesians:1:14|). See Paul's use of \periepoiˆsato\ in strkjv@Acts:20:28|. The old rendering, "a peculiar people," had this idea of possession, for "peculiar" is from _pecus_ (Latin for flock). {That ye may shew forth} (\hop“s exaggeilˆte\). Purpose clause with \hop“s\, rather than \hina\, with the first aorist active subjunctive of \exaggell“\, old verb, to tell out, here alone in N.T. {The excellencies} (\tas aretas\). From strkjv@Isaiah:43:21|. Old word for any preeminence (moral, intellectual, military), often for "virtue," but not in that sense in the O.T. or the N.T. The word has the sense of moral worth in strkjv@2Peter:1:3,5; strkjv@Phillipians:4:8|; and the Apocrypha. In Isaiah (here quoted) it means praise and glory to God. Songs:also strkjv@Isaiah:42:12|. See strkjv@Acts:2:11| \ta megaleia tou theou\ (the mighty works of God). {Darkness} (\skotous\). Heathenism. {His marvellous light} (\to thaumaston autou ph“s\). Christianity. For \thaumaston\ (from \thaumaz“\) see strkjv@Matthew:21:42|. For the change from heathenism to Christianity see strkjv@Colossians:1:12; strkjv@Ephesians:5:8-14|.

rwp@1Peter:2:18 @{Servants} (\hoi oiketai\). Note article with the class as with \andres\ (3:7|), though not with \gunaikes\ (3:1|). \Oiketˆs\, old word from \oikos\ (house), means one in the same house with another (Latin _domesticus_), particularly house servants (slaves) in distinction from the general term \doulos\ (slave). "Ye domestics." See similar directions to Christian servants (slaves) in strkjv@Colossians:3:22-25; strkjv@Ephesians:6:5-7; strkjv@1Timothy:6:1f.; strkjv@Titus:2:9f|. \Oiketˆs\ in N.T. occurs only here, strkjv@Luke:16:13; strkjv@Acts:10:7; strkjv@Romans:14:4|. {Be in subjection} (\hupotassomenoi\). Present middle participle of \hupotass“\, common late compound to subject oneself to one (Luke:2:51|). Either the participle is here used as an imperative (so in strkjv@3:1,7|) as in strkjv@Romans:12:16f.|, or the imperative \este\ has to be supplied (Robertson, _Grammar_, p. 945). {To your masters} (\tois despotais\). Dative case of \despotˆs\, old word for absolute owner in contrast with \doulos\. It is used also of God (Luke:2:29; strkjv@Acts:4:24,29|) and of Christ (2Peter:2:1; strkjv@Jude:1:4|). \Kurios\ has a wider meaning and not necessarily suggesting absolute power. {To the good and gentle} (\tois agathois kai epieikesin\). Dative case also with the article with class. For \epieikˆs\ see on ¯James:3:17|. There were slave-owners (masters) like this as there are housekeepers and employers of workmen today. This is no argument for slavery, but only a sidelight on a condition bad enough at its best. {To the froward} (\tois skoliois\). "To the crooked." Old word, also in strkjv@Luke:3:5; strkjv@Acts:2:40; strkjv@Phillipians:2:15|. Unfortunately there were slave-holders as there are employers today, like this group. The test of obedience comes precisely toward this group.

rwp@1Peter:2:19 @{For this is acceptable} (\touto gar charis\). "For this thing (neuter singular \touto\, obedience to crooked masters) is grace" (\charis\ is feminine, here "thanks" as in strkjv@Romans:7:25|). "Acceptable" calls for \euprosdekton\ (2:5|), which is not the text here. {If a man endureth griefs} (\ei huopherei tis lupas\). Condition of first class with \ei\ and present active indicative of \hupopher“\, old verb, to bear up under, in N.T. only here, strkjv@1Corinthians:10:13; strkjv@2Timothy:3:11|. Note plural of \lupˆ\ (grief). {For conscience toward God} (\dia suneidˆsin theou\). Suffering is not a blessing in and of itself, but, if one's duty to God is involved (Acts:4:20|), then one can meet it with gladness of heart. \Theou\ (God) is objective genitive. For \suneidˆsis\ (conscience) see on ¯Acts:23:1; strkjv@1Corinthians:8:7|. It occurs again in strkjv@1Peter:3:16|. {Suffering wrongfully} (\pasch“n adik“s\). Present active participle of \pasch“\ and the common adverb \adik“s\, unjustly, here alone in N.T. This is the whole point, made clear already by Jesus in strkjv@Matthew:5:10-12|, where Jesus has also "falsely" (\pseudomenoi\). See also strkjv@Luke:6:32-34|.

rwp@1Peter:3:1 @{In like manner} (\homoi“s\). Adverb closely connected with \hupotassomenoi\, for which see strkjv@2:18|. {Ye wives} (\gunaikes\). Without article. About wives see also strkjv@Colossians:3:18; strkjv@Ephesians:5:22; strkjv@Titus:2:4|. {To your own husbands} (\tois idiois andrasin\). \Idiois\ occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article \tois\. Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!) {Even if any obey not the word} (\kai ei tines apeithousin t“i log“i\). Condition of first class and dative case of \logos\ (1:23,25; strkjv@2:8|), that is, remain heathen. {That they be gained} (\hina kerdˆthˆsontai\). Purpose clause with \hina\ and first future passive indicative of \kerdain“\, old verb, to gain (from \kerdos\, gain, interest) as in strkjv@Matthew:18:15|. See the future with \hina\ also in strkjv@Luke:20:10; strkjv@Revelation:3:9|. {Without the word} (\aneu logou\). Probably here "word from their wives" (Hart), the other sense of \logos\ (talk, not technical "word of God"). {By the behaviour of their wives} (\dia tˆs t“n gunaik“n anastrophˆs\). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace.

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:4:16 @{But if as a Christian} (\ei de h“s Christianos\). Supply the verb \paschei\ (condition of first class, "if one suffer as a Christian"). This word occurs only three times in the N.T. (Acts:11:26; strkjv@26:28; strkjv@1Peter:4:16|). It is word of Latin formation coined to distinguish followers of Christ from Jews and Gentiles (Acts:11:26|). Each instance bears that idea. It is not the usual term at first like \mathˆtai\ (disciples), saints (\hagioi\), believers (\pisteuontes\), etc. The Jews used \Naz“raioi\ (Nazarenes) as a nickname for Christians (Acts:24:5|). By A.D. 64 the name Christian was in common use in Rome (Tacitus, Ann. XV. 44). Owing to itacism it was sometimes spelled \Chrˆstianoi\ (\i, ei\ and \ˆ\ pronounced alike). {Let him not be ashamed} (\mˆ aischunesth“\). Prohibition with \mˆ\ and present passive imperative of \aischun“\. Peter had once been ashamed to suffer reproach or even a sneer for being a disciple of Christ (Mark:14:68|). See the words of Jesus in strkjv@Mark:8:38| and Paul's in strkjv@2Timothy:1:12|. Peter is not ashamed now. In this name (\en t“i onomati tout“i\). Of Christian as in strkjv@Mark:9:41|, "because ye are Christ's."

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

rwp@1Thessalonians:1:6 @{Imitators of us and of the Lord} (\mimˆtai hˆm“n kai tou kuriou\). \Mimˆtˆs\ (\-tˆs\ expresses the agent) is from \mimeomai\, to imitate and that from \mimos\ (\mimic\, actor). Old word, more than "followers," in the N.T. only six times (1Thessalonians:1:6; strkjv@2:14; strkjv@1Corinthians:4:16; strkjv@11:1; strkjv@Ephesians:5:1; strkjv@Hebrews:6:12|). Again Paul uses \ginomai\, to become, not \eimi\, to be. It is a daring thing to expect people to "imitate" the preacher, but Paul adds "and of the Lord," for he only expected or desired "imitation" as he himself imitated the Lord Jesus, as he expressly says in strkjv@1Corinthians:11:1|. The peril of it all is that people so easily and so readily imitate the preacher when he does not imitate the Lord. The fact of the "election" of the Thessalonians was shown by the character of the message given them and by this sincere acceptance of it (Lightfoot). {Having received the word} (\dexamenoi ton logon\). First aorist middle participle of \dechomai\, probably simultaneous action (receiving), not antecedent. {In much affliction} (\en thlipsei pollˆi\). Late word, pressure. Tribulation (Latin _tribulum_) from \thlib“\, to press hard on. Christianity has glorified this word. It occurs in some Christian papyrus letters in this same sense. Runs all through the N.T. (2Thessalonians:1:4; strkjv@Romans:5:3|). Paul had his share of them (Colossians:1:24; strkjv@2Corinthians:2:4|) and so he understands how to sympathize with the Thessalonians (1Thessalonians:3:3f.|). They suffered after Paul left Thessalonica (1Thessalonians:2:14|). {With joy of the Holy Spirit} (\meta charas pneumatos hagiou\). The Holy Spirit gives the joy in the midst of the tribulations as Paul learned (Romans:5:3|). "This paradox of experience" (Moffatt) shines along the pathway of martyrs and saints of Christ.

rwp@1Thessalonians:2:8 @{Even so, being affectionately desirous of you} (\hout“s omeiromenoi hum“n\). Clearly the correct text rather than \himeiromenoi\ from \himeir“\, old verb to long for. But the verb \homeiromai\ (Westcott and Hort _om_., smooth breathing) occurs nowhere else except MSS. in strkjv@Job:3:21; strkjv@Psalms:62:2| (Symmachus) and the Lycaonian sepulchral inscription (4th cent. A.D.) about the sorrowing parents \homeiromenoi peri paidos\, {greatly desiring their son} (Moulton and Milligan, _Vocabulary_). Moulton suggests that it comes from a root \smer\, remember, and that \o-\ is a derelict preposition \o\ like \o-duromai, o-kell“, “-keanos\. Wohlenberg (Zahn, _Kommentar_) calls the word "a term of endearment," "derived from the language of the nursery" (Milligan). {We were well pleased} (\ˆudokoumen\). Imperfect active of \eudoke“\, common verb in later Greek and in N.T. (see on strkjv@Matthew:3:17|), picturing Paul's idea of their attitude while in Thessalonica. Paul often has it with the infinitive as here. {To impart} (\metadounai\). Second aorist active infinitive of \metadid“mi\, old verb to share with (see on strkjv@Luke:3:11|). Possible zeugma with {souls} (\psuchas\), though Lightfoot renders "lives." Paul and his associates held nothing back. {Because ye were become very dear to us} (\dioti agapˆtoi hˆmin egenˆthˆte\). Note \dioti\ (double cause, \dia, hoti\, for that), use of \ginomai\ again for become, and dative \hˆmin\ with verbal \agapˆtoi\, beloved and so dear. A beautiful picture of the growth of Paul's affection for them as should be true with every pastor.

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:5:14 @{Admonish the disorderly} (\noutheteite tous ataktous\). Put sense into the unruly mob who break ranks (\a\ privative and \taktos\, verbal adjective of \tass“\, to keep military order). Recall the idlers from the market-place used against Paul (Acts:17:5|). This is a challenging task for any leader. {Encourage the fainthearted} (\paramutheisthe tous oligopsuchous\). Old verb to encourage or console as in strkjv@John:11:31|, though not so common in N.T. as \parakale“\, the compound adjective (\oligos\, little or small, \psuchˆ\, soul), small-souled, little-souled, late word in LXX. The verb \oligopsuche“\ occurs in the papyri. Local conditions often cause some to lose heart and wish to drop out, be quitters. These must be held in line. {Support the weak} (\antechesthe t“n asthen“n\). Middle voice with genitive of \antech“\, old verb, in N.T. only in middle, to cling to, to hold on to (with genitive). The weak are those tempted to sin (immorality, for instance). {Be long-suffering toward all} (\makrothumeite pros pantas\). These disorderly elements try the patience of the leaders. Hold out with them. What a wonderful ideal Paul here holds up for church leaders!

rwp@1Thessalonians:5:27 @{I adjure you by the Lord} (\enorkiz“ humas ton Kurion\). Late compound for old \horkiz“\ (Mark:5:7|), to put one on oath, with two accusatives (Robertson, _Grammar_, pp. 483f.). Occurs in inscriptions. {That this epistle be read unto all the brethren} (\anagn“sthˆnai tˆn epistolˆn pasin tois adelphois\). First aorist passive infinitive of \anagin“sk“\ with accusative of general reference in an indirect command. Clearly Paul wrote for the church as a whole and wished the epistles read aloud at a public meeting. In this first epistle we see the importance that he attaches to his epistles.

rwp@Info_1Timothy @ FIRST TIMOTHY PROBABLY A.D. 65 FROM MACEDONIA BY WAY OF INTRODUCTION Assuming the Pauline authorship the facts shape up after this fashion. Paul had been in Ephesus (1Timothy:1:3|) after his arrival from Rome, which was certainly before the burning of Rome in A.D. 64. He had left Timothy in charge of the work in Ephesus and has gone on into Macedonia (1Timothy:1:3|), possibly to Philippi as he had hoped (Phillipians:2:24|). He wishes to help Timothy meet the problems of doctrine (against the Gnostics), discipline, and church training which are increasingly urgent. There are personal touches of a natural kind about Timothy's own growth and leadership. There are wise words here from the greatest of all preachers to a young minister whom Paul loved. strkjv@1Timothy:1:1 @{According to the commandment} (\kat' epitagˆn\). A late _Koin‚_ word (Polybius, Diodorus), but a Pauline word also in N.T. This very idiom ("by way of command") in strkjv@1Corinthians:7:6; strkjv@2Corinthians:8:8; strkjv@Romans:16:26; strkjv@1Timothy:1:1; strkjv@Titus:1:3|. Paul means to say that he is an apostle under orders. {Of God our Saviour} (\theou s“tˆros hˆm“n\). Genitive case with \epitagˆn\. In the LXX \s“tˆr\ (old word from \s“z“\ for agent in saving, applied to deities, princes, kings, etc.) occurs 20 times, all but two to God. The Romans called the emperor "Saviour God." In the N.T. the designation of God as Saviour is peculiar to strkjv@Luke:1:47; strkjv@Jude:1:25; strkjv@1Timothy:1:3; strkjv@2:3; strkjv@4:10; strkjv@Titus:1:3; strkjv@2:10; strkjv@3:4|. In the other Epistles Paul uses it of Christ (Phillipians:3:20; strkjv@Ephesians:5:23|) as in strkjv@2Timothy:1:10|. In strkjv@2Peter:1:1| we have "our God and Saviour Jesus Christ" as in strkjv@Titus:2:13|. {Our hope} (\tˆs elpidos hˆm“n\). Like strkjv@Colossians:1:27|. More than the author and object of hope, "its very substance and foundation" (Ellicott).

rwp@1Timothy:1:2 @{True} (\gnˆsi“i\). Legitimate, not spurious. Old word from \ginomai\, but Pauline only in N.T. (Phillipians:4:3; strkjv@2Corinthians:8:8; strkjv@Titus:1:4|). In strkjv@Phillipians:2:20| the adverb \gnˆsi“s\ occurs and of Timothy again. {Christ Jesus} (\Christou Iˆsou\). Songs:twice already in verse 1| and as usual in the later Epistles (Colossians:1:1; strkjv@Ephesians:1:1|).

rwp@1Timothy:1:11 @{Of the blessed God} (\tou makariou theou\). Applied to God only here and strkjv@6:15|, but in strkjv@Titus:2:13| \makarios\ occurs with \elpis\ (hope) of the "epiphany of our great God and Saviour Jesus Christ." {Which was committed to my trust} (\ho episteuthˆn eg“\). "with which (\ho\ accusative retained with first aorist passive verb \episteuthˆn\) I was entrusted."

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

rwp@1Timothy:2:12 @{I permit not} (\ouk epitrep“\). Old word \epitrep“\, to permit, to allow (1Corinthians:16:7|). Paul speaks authoritatively. {To teach} (\didaskein\). In the public meeting clearly. And yet all modern Christians allow women to teach Sunday school classes. One feels somehow that something is not expressed here to make it all clear. {Nor to have dominion over a man} (\oude authentein andros\). The word \authente“\ is now cleared up by Kretschmer (_Glotta_, 1912, pp. 289ff.) and by Moulton and Milligan's _Vocabulary_. See also Nageli, _Der Wortschatz des Apostels Paulus_ and Deissmann, _Light, etc._, pp. 88f. \Autodike“\ was the literary word for playing the master while \authente“\ was the vernacular term. It comes from \aut-hentes\, a self-doer, a master, autocrat. It occurs in the papyri (substantive \authentˆs\, master, verb \authente“\, to domineer, adjective \authentikos\, authoritative, "authentic"). Modern Greek has \aphentes\ = Effendi = "Mr."

rwp@1Timothy:3:15 @{But if I tarry long} (\ean de bradun“\). Condition of third class with \ean\ and the present active subjunctive of \bradun“\, old verb, to be slow (usually intransitive), from \bradus\ (slow, dull, strkjv@Luke:24:25|), in N.T. only here and strkjv@2Peter:3:9|. {That thou mayest know} (\hina eidˆis\). Final clause with \hina\ and second perfect active subjunctive of \oida\, to know. {How men ought} (\p“s dei\). "How it is necessary for thee" (supply \se\ more naturally than \tina\, any one). Indirect question. {To behave themselves} (\anastrephesthai\). Present middle (direct) infinitive of \anastreph“\, old verb, to turn up and down. See strkjv@2Corinthians:1:12; strkjv@Ephesians:2:3|. {In the house of God} (\en oik“i theou\). Probably here "household of God," that is "the family of God" rather than "the house (or temple) of God." Christians as yet had no separate houses of worship and \oikos\ commonly means "household." Christians are the \naos\ (sanctuary) of God (1Corinthians:3:16f.; strkjv@2Corinthians:6:16|), and Paul calls them \oikeioi tou theou\ (Ephesians:2:19|) "members of God's family." It is conduct as members of God's family (\oikos\) that Paul has in mind. {Which} (\hˆtis\). "Which very house of God," agreeing (feminine) with the predicate word \ekklˆsia\ (church). {The church of the living God} (\ekklˆsia theou z“ntos\). Probably here the general church or kingdom as in Colossians and Ephesians, though the local church in verse 5|. {The pillar and ground of the truth} (\stulos kai hedrai“ma tˆs alˆtheias\). Paul changes the metaphor again as he often does. Those words are in apposition to \ekklˆsia\ and \oikos\. On \stulos\, old word for pillar, see strkjv@Galatians:2:9; strkjv@Revelation:3:12| (only other N.T. examples). \Hedrai“ma\, late and rare word (from \hedraio“\, to make stable) occurs here first and only in ecclesiastical writers later. Probably it means stay or support rather than foundation or ground. See Co strkjv@1:23; strkjv@2Timothy:2:19| for similar idea. See also strkjv@Matthew:16:18f|.

rwp@1Timothy:5:13 @{And withal} (\hama de kai\). See strkjv@Philemon:1:22| for this very phrase, "and at the same time also." Such young enrolled widows have other perils also. {They learn to be idle} (\argai manthanousin\). There is no \einai\ (to be) in the Greek. This very idiom without \einai\ after \manthan“\ occurs in Plato and Dio Chrysostom, though unusual. \Argai\ (idle) is old adjective (\a\ privative and \ergon\, without work). See strkjv@Matthew:20:3; strkjv@Titus:1:12|. {Going about} (\perierchomenai\). Present middle participle of \perierchomai\, old compound verb. See strkjv@Acts:19:13| of strollers. {From house to house} (\tas oikias\). Literally "the houses," "wandering around the houses." Vivid picture of idle tattlers and gossipers. {But tattlers also} (\alla kai phluaroi\). Old word from \phlu“\ (to boil up, to throw up bubbles, like blowing soap bubbles). Only here in N.T. \Phluare“\ in strkjv@3John:1:10| only in N.T. {And busybodies} (\kai periergoi\). Old word (from \peri, ergon\), busy about trifles to the neglect of important matters. In N.T. only here and strkjv@Acts:19:19|. See strkjv@2Thessalonians:3:11| for \periergazomai\. {Things which they ought not} (\ta mˆ deonta\). "The not necessary things," and, as a result, often harmful. See strkjv@Titus:1:11| \ha mˆ dei\ (which things are not necessary).

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:1:9 @{Yea} (\alla\). Confirmatory use as in strkjv@7:11|, rather than adversative. {The answer of death} (\to apokrima tou thanatou\) This late word from \apokrinomai\, to reply, occurs nowhere else in N.T., but is in Josephus, Polybius, inscriptions and papyri (Deissmann, _Bible Studies_, p. 257; Moulton and Milligan's _Vocabulary_), and always in the sense of decision or judgment rendered. But Vulgate renders it by _responsum_ and that idea suits best here, unless Paul conceives God as rendering the decision of death. {We ourselves have had within ourselves} (\autoi en heautois eschˆkamen\). Regular perfect of \ech“\, to have. And still have the vivid recollection of that experience. For this lively dramatic use of the present perfect indicative for a past experience see also \eschˆka\ in strkjv@2:13| (Moulton, _Prolegomena_, p. 143f.; Robertson, _Grammar_, p. 896f.). {That we should not trust in ourselves} (\hina mˆ pepoithotes “men eph' heautois\). A further purpose of God in affliction beyond that in verse 4|. "This dreadful trial was sent to him in order to give him a precious spiritual lesson (12:7-10|)" (Robertson and Plummer). Note periphrastic perfect active subjunctive of \peith“\, to persuade. {In} (\epi\), upon, both ourselves and 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:1:12 @{Glorying} (\kauchˆsis\). Act of glorying, while in verse 14| \kauchˆma\ is the thing boasted of. {The testimony of our conscience} (\to marturion tˆs suneidˆse“s hˆm“n\). In apposition with \kauchˆsis\. {Sincerity of God} (\eilikrineiƒi tou theou\). Like \dikaiosunˆ theou\ (Romans:1:17; strkjv@3:21|), the God-kind of righteousness. Songs:the God-kind (genitive case) of sincerity. Late word from \eilikrinˆs\. See on ¯1Corinthians:5:8|. {Not in fleshly wisdom} (\ouk en sophiƒi sarkikˆi\). See on ¯1Corinthians:1:17; strkjv@2:4,13f|. Paul uses \sarkikos\ five times and it occurs only twice elsewhere in N.T. See on ¯1Corinthians:3:3|. {We behaved ourselves} (\anestraphˆmen\). Second aorist passive indicative of \anastreph“\, old verb, to turn back, to turn back and forth, to walk. Here the passive is used as in late Greek as if middle. {More abundantly to you-ward} (\perissoter“s pros humas\). They had more abundant opportunity to observe how scrupulous Paul was (Acts:18:11|).

rwp@2Corinthians:4:7 @{This treasure} (\ton thˆsauron touton\). On \thˆsauron\ see strkjv@Matthew:6:19-21|. It is the power of giving the illumination of the knowledge of the glory of God (verse 6|). "The power is limitless, but it is stored in very unlikely receptacles" (Plummer). This warning Paul gives in contrast (\de\) with the exultation of verse 6| (Bernard). {In earthen vessels} (\en ostrakinois skeuesin\). This adjective is common in the LXX with \skeuos, aggos\ and \aggeion\. It occurs again in strkjv@2Timothy:2:20| with \skeuˆ\. It is found also in the papyri with \skeuos\ as here. It is from \ostrakon\, baked clay (same root as \osteon\, bone), so many fragments of which are found in Egypt with writing on them. We are but earthen jars used of God for his purposes (Romans:9:20ff.|) and so fragile. {The exceeding greatness} (\hˆ huperbolˆ\). See on ¯1Corinthians:12:31| for this word, "the preeminence of the power." This is God's purpose (\hina--ˆi\). God, not man, is the {dynamo} (\dunamis\). It comes from God (\tou theou\, ablative) and does not originate with us (\mˆ ex hˆm“n\).

rwp@2Corinthians:5:18 @{Who reconciled us to himself through Christ} (\tou katallaxantos hˆmas heaut“i dia Christou\). Here Paul uses one of his great doctrinal words, \katallass“\, old word for exchanging coins. \Diallass“\, to change one's mind, to reconcile, occurs in N.T. only in strkjv@Matthew:5:24| though in papyri (Deissmann, _Light from the Ancient East_, p. 187), and common in Attic. \Katallass“\ is old verb, but more frequent in later writers. We find \sunallass“\ in strkjv@Acts:7:26| and \apokatallass“\ in strkjv@Colossians:1:20f.; strkjv@Ephesians:2:16| and the substantive \katallagˆ\ in strkjv@Romans:5:11; strkjv@11:15| as well as here. It is hard to discuss this great theme without apparent contradiction. God's love (John:3:16|) provided the means and basis for man's reconciliation to God against whom he had sinned. It is all God's plan because of his love, but God's own sense of justice had to be satisfied (Romans:3:26|) and so God gave his Son as a propitiation for our sins (Romans:3:25; strkjv@Colossians:1:20; strkjv@1John:2:2; strkjv@4:10|). The point made by Paul here is that God needs no reconciliation, but is engaged in the great business of reconciling us to himself. This has to be done on God's terms and is made possible through (\dia\) Christ. {And gave unto us the ministry of reconciliation} (\kai dontos hˆmin tˆn diakonian tˆs katallagˆs\). It is a ministry marked by reconciliation, that consists in reconciliation. God has made possible through Christ our reconciliation to him, but in each case it has to be made effective by the attitude of each individual. The task of winning the unreconciled to God is committed to us. It is a high and holy one, but supremely difficult, because the offending party (the guilty) is the hardest to win over. We must be loyal to God and yet win sinful men to him.

rwp@2Corinthians:5:19 @{To wit, that} (\h“s hoti\). Latin puts it _quoniam quidem_. It is an unclassical idiom, but occurs in the papyri and inscriptions (Moulton, _Prol_., p. 212; Robertson, _Grammar_, p. 1033). It is in strkjv@Esther:4:14|. See also strkjv@2Corinthians:11:21; strkjv@2Thessalonians:2:2|. It probably means "how that." {Not reckoning} (\mˆ logizomenos\). What Jesus did (his death for us) stands to our credit (Romans:8:32|) if we make our peace with God. This is our task, "the word of reconciliation," that we may receive "the righteousness of God" and be adopted into the family of God.

rwp@2Corinthians:5:21 @{Him who knew no sin} (\ton mˆ gnonta hamartian\). Definite claim by Paul that Jesus did not commit sin, had no personal acquaintance (\mˆ gnonta\, second aorist active participle of \gin“sk“\) with it. Jesus made this claim for himself (John:8:46|). This statement occurs also in strkjv@1Peter:2:22; strkjv@Hebrews:4:15; strkjv@7:26; strkjv@1John:3:5|. Christ was and is "a moral miracle" (Bernard) and so more than mere man. {He made to be sin} (\hamartian epoiˆsen\). The words "to be" are not in the Greek. "Sin" here is the substantive, not the verb. God "treated as sin" the one "who knew no sin." But he knew the contradiction of sinners (Hebrews:12:3|). We may not dare to probe too far into the mystery of Christ's suffering on the Cross, but this fact throws some light on the tragic cry of Jesus just before he died: "My God, My God, why didst thou forsake me?" (Matthew:27:46|). {That we might become} (\hina hˆmeis gen“metha\). Note "become." This is God's purpose (\hina\) in what he did and in what Christ did. Thus alone can we obtain God's righteousness (Romans:1:17|).

rwp@2Corinthians:6:2 @{Behold, now is the acceptable time} (\idou nun kairos euprosdektos\). Here is another "Pauline parenthesis" (Plummer) as in strkjv@5:7| by the quotation from strkjv@Isaiah:49:8|. The LXX has \dektos\ (\dektoi\) verbal of \dechomai\, but Paul employs the double compound (\eu, pros, dektos\), well-received. It occurs in Aristophanes, Plutarch, inscription, etc.

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:6:18 @{Saith the Lord Almighty} (\legei Kurios pantokrat“r\). strkjv@2Samuel:7:8|. This use of \eis\ is a Hebraism for Hebrew _le_ instead of predicate nominative. \Pantokrat“r\ (\pƒs, krate“\, Ruler of all) is common in the LXX. Occurs also in the inscriptions and papyri. In the N.T. only here and in Revelation.

rwp@2Corinthians:7:1 @{These promises} (\tautas tas epaggelias\). Songs:many and so precious (2Peter:2:4| \epaggelmata\; strkjv@Hebrews:11:39f.|). {Let us cleanse ourselves} (\katharis“men heautous\). Old Greek used \kathair“\ (in N.T. only in strkjv@John:15:2|, to prune). In _Koin‚_ \kathariz“\ occurs in inscriptions for ceremonial cleansing (Deissmann, _Bible Studies_, p. 216f.). Paul includes himself in this volitive aorist subjunctive. {From all defilement} (\apo pantos molusmou\). Ablative alone would have done, but with \apo\ it is plainer as in strkjv@Hebrews:9:14|. \Molusmos\ is a late word from \molun“\, to stain (see on ¯1Corinthians:8:7|), to pollute. In the LXX, Plutarch, Josephus. It includes all sorts of filthiness, physical, moral, mental, ceremonial, "of flesh and spirit." Missionaries in China and India can appreciate the atmosphere of pollution in Corinth, for instance. {Perfecting holiness} (\epitelountes hagiosunˆn\). Not merely negative goodness (cleansing), but aggressive and progressive (present tense of \epitele“\) holiness, not a sudden attainment of complete holiness, but a continuous process (1Thessalonians:3:13; strkjv@Romans:1:4; strkjv@1:6|).

rwp@2Corinthians:9:5 @{I thought} (\hegˆsamˆn\). Epistolary aorist again. See strkjv@Phillipians:2:25| for the expression here. {Go before} (\proelth“sin\). Second aorist active of \proerchomai\. Go to you before I come. {Make up beforehand} (\prokatartis“si\). Late and rare double compound verb \prokatartiz“\ (in Hippocrates). Only here in N.T. See \katartiz“\ in strkjv@1Corinthians:1:10|. {Your afore-promised bounty} (\tˆn proepˆggelmenˆn eulogian hum“n\). "Blessing" (\eulogia\) literally, but applied to good deeds also as well as good words (Genesis:33:11|). Note third use of "pro" before. He literally rubs it in that the pledge was overdue. {That the same might be ready} (\tautˆn hetoimˆn einai\). Here the infinitive alone (\einai\) is used to express purpose without \h“ste\ or \eis to\ or \pros to\ with the accusative of general reference (\tautˆn\). The feminine form \hetoimˆn\ is regular (1Peter:1:5|) though \hetoimos\ also occurs with the feminine like the masculine (Matthew:25:10|). {And not of extortion} (\kai mˆ h“s pleonexian\). "And not as covetousness." Some offerings exhibit covetousness on the part of the giver by their very niggardliness.

rwp@2Corinthians:9:6 @{Sparingly} (\pheidomen“s\). Late and rare adverb made from the present middle participle \pheidomenos\ from \pheidomai\, to spare. It occurs in Plutarch (Alex. 25).

rwp@2Corinthians:10:6 @{Being in readiness} (\en hetoim“i echontes\). This very idiom occurs in Polybius, Philo, etc. "Holding in readiness." In strkjv@12:14| we have \hetoim“s ech“\ for the same idea (adverb \hetoim“s\). {Disobedience} (\parakoˆn\). Rare word (Plato, papyri) hearing amiss (aside), failing to hear, refusing to heed (cf. strkjv@Matthew:18:17| for same idea in \parakou“\). In N.T. only here; strkjv@Romans:5:19; strkjv@Hebrews:2:2|. In contrast with \hupakoˆ\ (obedience) rather than the common \apeithia\ (Romans:11:30,32|). {When your obedience shall be fulfilled} (\hotan plˆr“thˆi hum“n hˆ hupakoˆ\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive. Paul expects that the whole church will become obedient to Christ's will soon as came true.

rwp@2Corinthians:11:9 @{I was not a burden to any man} (\ou katenarkˆsa outhenos\). First aorist active indicative of \katanarka“\. Jerome calls this word one of Paul's _cilicisms_ which he brought from Cilicia. But the word occurs in Hippocrates for growing quite stiff and may be a medical term in popular use. \Narka“\ means to become numb, torpid, and so a burden. It is only here and strkjv@12:13f|. Paul "did not benumb the Corinthians by his demand for pecuniary aid" (Vincent). {From being burdensome} (\abarˆ\). Old adjective, free from weight or light (\a\ privative and \baros\, weight). See on ¯1Thessalonians:2:9| for same idea. Paul kept himself independent.

rwp@2Corinthians:11:28 @{Besides those things that are without} (\ch“ris t“n parektos\). Probably, "apart from those things beside these just mentioned." Surely no man ever found glory in such a peck of troubles as Paul has here recounted. His list should shame us all today who are disposed to find fault with our lot. {That which presseth upon me daily} (\hˆ epistasis moi hˆ kath' hˆmeran\). For this vivid word \epistasis\ see strkjv@Acts:24:12|, the only other place in the N.T. where it occurs. It is like the rush of a mob upon Paul. {Anxiety for all the churches} (\hˆ merimna pas“n t“n ekklˆsi“n\). Objective genitive after \merimna\ (distractions in different directions, from \meriz“\) for which word see on ¯Matthew:13:22|. Paul had the shepherd heart. As apostle to the Gentiles he had founded most of these churches.

rwp@Info_2Peter @ ANACHRONISMS It used to be said that it was impossible for II Peter to have been written in the first century, because it had the atmosphere of the second. But one fact is strongly against that argument. In strkjv@2Peter:3:8| occurs the quotation of strkjv@Psalms:90:4| about the thousand years without any chiliastic turn at all, a thing sure to happen in the second century after chiliasm had come to have such a swing. Peter's use of it suits the first century, not the second. As a matter of fact, the false teachers described in II Peter suit the first century precisely if one recalls Paul's troubles with the Judaizers in Galatia and Corinth and with the Gnostics in Colossae and Ephesus. "Every feature in the description of the false teachers and mockers is to be found in the apostolic age" (Bigg).

rwp@2Peter:1:3 @{Seeing that his divine power hath granted unto us} (\h“s hˆmin tˆs theias duname“s autou ded“rˆmenˆs\). Genitive absolute with the causal particle \h“s\ and the perfect middle participle of \d“re“\, old verb, to bestow (\d“rea\, gift), usually middle as here, in N.T. elsewhere only strkjv@Mark:15:45|. \Autou\ refers to Christ, who has "divine power" (\tˆs theias duname“s\), since he is \theos\ (1:1|). \Theios\ (from \theos\) is an old adjective in N.T. here and verse 4| only, except strkjv@Acts:17:29|, where Paul uses \to theion\ for deity, thus adapting his language to his audience as the papyri and inscriptions show. The use of \theios\ with an imperial connotation is very common in the papyri and the inscriptions. Deissmann (_Bible Studies_, pp. 360-368) has shown the singular linguistic likeness between strkjv@2Peter:1:3-11| and a remarkable inscription of the inhabitants of Stratonicea in Caria to Zeus Panhemerios and Hecate dated A.D. 22 (in full in C I H ii No. 2715 a b). One of the likenesses is the use of \tˆs theias duname“s\. Peter may have read this inscription (cf. Paul in Athens) or he may have used "the familiar forms and formulae of religious emotion" (Deissmann), "the official liturgical language of Asia Minor." Peter is fond of \dunamis\ in this Epistle, and the \dunamis\ of Christ "is the sword which St. Peter holds over the head of the False Teachers" (Bigg). {All things that pertain unto life and godliness} (\panta ta pros z“ˆn kai eusebeian\). "All the things for life and godliness." The new life in Christ who is the mystery of godliness (1Timothy:3:16|). \Eusebeia\ with its cognates (\eusebˆs, euseb“s, eusebe“\) occurs only in this Epistle, Acts, and the Pastoral Epistles (from \eu\, well, and \sebomai\, to worship). {Of him that called us} (\tou kalesantos\). Genitive of the articular first aorist active participle of \kale“\. Christ called Peter and all other Christians. {By his own glory and virtue} (\dia doxˆs kai aretˆs\). Songs:B K L, but Aleph A C P read \idiƒi doxˆi kai aretˆi\ (either instrumental case "by" or dative "to"). Peter is fond of \idios\ (own, strkjv@1Peter:3:1,5; strkjv@2Peter:2:16,22|, etc.). "Glory" here is the manifestation of the Divine Character in Christ. For \aretˆ\ see on ¯1Peter:2:9| and strkjv@Phillipians:4:8; strkjv@2Peter:1:5|.

rwp@2Peter:1:4 @{Whereby} (\di' h“n\). Probably the "glory and virtue" just mentioned, though it is possible to take it with \panta ta pros\, etc., or with \hˆmin\ (unto us, meaning "through whom"). {He hath granted} (\ded“rˆtai\). Perfect middle indicative of \d“re“\, for which see verse 3|. {His precious and exceeding great promises} (\ta timia kai megista epaggelmata\). \Epaggelma\ is an old word (from \epaggell“\) in place of the common \epaggelia\, in N.T. only here and strkjv@3:13|. \Timios\ (precious, from \timˆ\, value), three times by Peter (1Peter:1:7| of faith; strkjv@1:19| of the blood of Christ; strkjv@2Peter:1:4| of Christ's promises). \Megista\ is the elative superlative used along with a positive adjective (\timia\). {That ye may become} (\hina genˆsthe\). Purpose clause with \hina\ and second aorist middle subjunctive of \ginomai\. {Through these} (\dia tout“n\). The promises. {Partakers} (\koin“noi\). Partners, sharers in, for which word see strkjv@1Peter:5:1|. {Of the divine nature} (\theias phuse“s\). This phrase, like \to theion\ in strkjv@Acts:17:29|, "belongs rather to Hellenism than to the Bible" (Bigg). It is a Stoic phrase, but not with the Stoic meaning. Peter is referring to the new birth as strkjv@1Peter:1:23| (\anagegennˆmenoi\). The same phrase occurs in an inscription possibly under the influence of Mithraism (Moulton and Milligan's _Vocabulary_). {Having escaped} (\apophugontes\). Second aorist active participle of \apopheug“\, old compound verb, in N.T. only here and strkjv@2:18-20|, with the ablative here (\phthorƒs\, old word from \phtheir“\, moral decay as in strkjv@2:12|) and the accusative there. {By lust} (\en epithumiƒi\). Caused by, consisting in, lust. "Man becomes either regenerate or degenerate" (Strachan).

rwp@2Peter:1:5 @{Yea, and for this very cause} (\kai auto touto de\). Adverbial accusative (\auto touto\) here, a classic idiom, with both \kai\ and \de\. Cf. \kai touto\ (Phillipians:1:29|), \touto men--touto de\ (Hebrews:10:33|). "The soul of religion is the practical part" (Bunyan). Because of the new birth and the promises we have a part to play. {Adding on your part} (\pareisenegkantes\). First aorist active participle of \pareispher“\, old double compound, to bring in (\eispher“\), besides (\para\), here only in N.T. {All diligence} (\spoudˆn pƒsan\). Old word from \speud“\ to hasten (Luke:19:5f.|). This phrase (\pƒsan spoudˆn\) occurs in strkjv@Jude:1:3| with \poioumenos\ and on the inscription in Stratonicea (verse 3|) with \ispheresthai\ (certainly a curious coincidence, to say the least, though common in the _Koin‚_). {In your faith} (\en tˆi pistei hum“n\). Faith or \pistis\ (strong conviction as in strkjv@Hebrews:11:1,3|, the root of the Christian life strkjv@Ephesians:2:8|) is the foundation which goes through various steps up to love (\agapˆ\). See similar lists in strkjv@James:1:30; strkjv@1Thessalonians:1:3; strkjv@2Thessalonians:1:3f.; strkjv@Galatians:5:22f.; strkjv@Romans:5:3f.; strkjv@8:29f|. Hermas (Vis. iii. 8. 1-7) has a list called "daughters" of one another. Note the use of \en\ (in, on) with each step. {Supply} (\epichorˆgˆsate\). First aorist active imperative of \epichorˆge“\, late and rare double compound verb (\epi\ and \chorˆge“\ strkjv@1Peter:4:11| from \chorˆgos\, chorus-leader, \choros\ and \hˆgeomai\, to lead), to fit out the chorus with additional (complete) supplies. Both compound and simplex (more common) occur in the papyri. In strkjv@1:11| and already in strkjv@2Corinthians:9:10; strkjv@Galatians:3:5; strkjv@Colossians:2:19|. {Virtue} (\aretˆn\). Moral power, moral energy, vigor of soul (Bengel). See 3|. {Knowledge} (\gn“sin\). Insight, understanding (1Corinthians:16:18; strkjv@John:15:15|).

rwp@2Peter:1:17 @{For he received} (\lab“n gar\). Second aorist active participle nominative singular of \lamban“\, "he having received," but there is no finite verb, anacoluthon, changing in verse 19| (after parenthesis in 18|) to \echomen bebaioteron\ rather than \ebebai“sen\. {When there came such a voice to him} (\ph“nˆs enechtheisˆs aut“i toiasde\). Genitive absolute with first aorist passive participle feminine singular of \pher“\ (cf. strkjv@1Peter:1:13|), repeated \enechtheisan\ in verse 18|. \Ph“nˆ\ (voice) is used also of Pentecost (Acts:2:6|). \Toiosde\ (classical demonstrative) occurs here alone in the N.T. {From the excellent glory} (\hupo tˆs megaloprepous doxˆs\). "By the majestic glory." \Megaloprepˆs\, old compound (\megas\, great, \prepei\, it is becoming), here only in N.T., several times in O.T., Apocr. (II Macc. strkjv@8:15), adverb in the inscriptions. Probably a reference to \nephelˆ ph“teinˆ\ (bright cloud, shekinah) in strkjv@Matthew:17:5|. The words given here from the "voice" agree exactly with strkjv@Matthew:17:5| except the order and the use of \eis hon\ rather than \en h“i\. Mark (Mark:9:7|) and Luke (Luke:9:35|) have \akouete\. But Peter did not need any Gospel for his report here.

rwp@2Peter:1:19 @{The word of prophecy} (\ton prophˆtikon logon\). "The prophetic word." Cf. strkjv@1Peter:1:10|, a reference to all the Messianic prophecies. {Made more sure} (\bebaioteron\). Predicate accusative of the comparative adjective \bebaios\ (2Peter:1:10|). The Transfiguration scene confirmed the Messianic prophecies and made clear the deity of Jesus Christ as God's Beloved Son. Some with less likelihood take Peter to mean that the word of prophecy is a surer confirmation of Christ's deity than the Transfiguration. {Whereunto} (\h“i\). Dative of the relative referring to "the prophetic word made more sure." {That ye take heed} (\prosechontes\). Present active participle with \noun\ (mind) understood, "holding your mind upon" with the dative (\h“i\). {As unto a lamp} (\h“s luchn“i\). Dative also after \prosechontes\ of \luchnos\, old word (Matthew:5:15|). {Shining} (\phainonti\). Dative also present active participle of \phain“\, to shine (John:1:5|). Songs:of the Baptist (John:5:35|). {In a dark place} (\en auchmˆr“i top“i\). Old adjective, parched, squalid, dirty, dark, murky, here only in N.T., though in Aristotle and on tombstone for a boy. {Until the day dawn} (\he“s hou hˆmera diaugasˆi\). First aorist active subjunctive of \diaugaz“\ with temporal conjunction \he“s hou\, usual construction for future time. Late compound verb \diaugaz“\ (Polybius, Plutarch, papyri) from \dia\ and \augˆ\, to shine through, here only in N.T. {The day-star} (\ph“sphoros\). Old compound adjective (\ph“s\, light, \pher“\, to bring), light-bringing, light-bearer (Lucifer) applied to Venus as the morning star. Our word \phosphorus\ is this word. In the LXX \he“sphoros\ occurs. Cf. strkjv@Malachi:4:2; strkjv@Luke:1:76-79; strkjv@Revelation:22:16| for "dawn" applied to the Messiah. {Arise} (\anateilˆi\). First aorist active subjunctive of \anatell“\ (James:1:11; strkjv@Matthew:5:45|).

rwp@2Peter:1:20 @{Knowing this first} (\touto pr“ton gin“skontes\). Agreeing with \poieite\ like \prosechontes\ in verse 19|. {No prophecy of Scripture} (\pƒsa prophˆteia ou\). Like the Hebrew _lo-k“l_, but also in the papyri as in strkjv@1John:2:21| (Robertson, _Grammar_, p. 753). {Is} (\ginetai\). Rather "comes," "springs" (Alford), not "is" (\estin\). {Of private interpretation} (\idias epiluse“s\). Ablative case of origin or source in the predicate as with \gn“mˆs\ in strkjv@Acts:20:3| and with \tou theou\ and \ex hˆm“n\ in strkjv@2Corinthians:4:7|. "No prophecy of Scripture comes out of private disclosure," not "of private interpretation." The usual meaning of \epilusis\ is explanation, but the word does not occur elsewhere in the N.T. It occurs in the papyri in the sense of solution and even of discharge of a debt. Spitta urges "dissolved" as the idea here. The verb \epilu“\, to unloose, to untie, to release, occurs twice in the N.T., once (Mark:4:34|) where it can mean "disclose" about parables, the other (Acts:19:39|) where it means to decide. It is the prophet's grasp of the prophecy, not that of the readers that is here presented, as the next verse shows.

rwp@2Peter:2:2 @{Lascivious doings} (\aselgeiais\). Associative instrumental ease after \exakolouthˆsousin\ (future active, for which verb see strkjv@1:16|). See strkjv@1Peter:4:3| for this word. {By reason of whom} (\di' hous\). "Because of whom" (accusative case of relative, referring to \polloi\, many). \Aut“n\ (their) refers to \pseudodidaskaloi\ (false teachers) while \polloi\ to their deluded followers. See strkjv@Romans:2:23f.| for a picture of such conduct by Jews (quotation from strkjv@Isaiah:52:5|, with \blasphˆme“\ used as here with \di' humas\, because of you). {The way of truth} (\hˆ hodos tˆs alˆtheias\). \Hodos\ (way) occurs often in N.T. for Christianity (Acts:9:2; strkjv@16:17; strkjv@18:25; strkjv@22:4; strkjv@24:14|). This phrase is in strkjv@Genesis:24:48| as "the right road," and that is what Peter means here. Songs:Psalms:119:30|. See again strkjv@2:15,21|.

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

rwp@2Peter:2:7 @{And delivered} (\kai erusato\). First aorist middle of \ruomai\ as in strkjv@Matthew:6:13|, still part of the protasis with \ei\. {Righteous Lot} (\dikaion Lot\). This adjective \dikaios\ occurs three times in verses 7,8|. See Wisdom strkjv@10:6. {Sore distressed} (\kataponoumenon\). Present passive participle of \katapone“\, late and common verb, to work down, to exhaust with labor, to distress, in N.T. only here and strkjv@Acts:7:24|. {By the lascivious life of the wicked} (\hupo tˆs t“n athesm“n en aselgeiƒi anastrophˆs\). "By the life in lasciviousness of the lawless." \Athesmos\ (alpha privative and \thesmos\), late and common adjective (cf. \athemitos\ strkjv@1Peter:4:3|) for rebels against law (of nature and conscience here). \Anastrophˆ\ is frequent in I Peter.

rwp@2Thessalonians:1:3 @{We are bound} (\opheilomen\). Paul feels a sense of obligation to keep on giving thanks to God (\eucharistein t“i the“i\, present infinitive with dative case) because of God's continued blessings on the Thessalonians. He uses the same idiom again in strkjv@2:13| and nowhere else in his thanksgivings. It is not necessity (\dei\) that Paul here notes, but a sense of personal obligation as in strkjv@1John:2:6| (Milligan). {Even as it is meet} (\kath“s axion estin\). \Opheilomen\ points to the divine, \axion\ to the human side of the obligation (Lightfoot), perhaps to cheer the fainthearted in a possible letter to him in reply to Paul's First Thessalonian epistle (Milligan). This adjective \axios\ is from \ag“\, to drag down the scales, and so weighty, worthy, worthwhile, old word and appropriate here. {For that your faith groweth exceedingly} (\hoti huperauxanei hˆ pistis hum“n\). Causal use of \hoti\ referring to the obligation stated in \opheilomen\. The verb \huperauxan“\ is one of Paul's frequent compounds in \huper\ (\huper-bain“\, strkjv@1Thessalonians:4:6|; \huper-ek-tein“\, strkjv@2Corinthians:10:14|; \huper-en-tugchan“\, strkjv@Romans:8:26|; \huper-nika“\, strkjv@Romans:8:37|; \huper-pleonaz“\, strkjv@1Timothy:1:14|) and occurs only here in N.T. and rare elsewhere (Galen, Dio Cass.). Figure of the tree of faith growing above (\huper\) measure. Cf. parable of Jesus about faith-like a grain of mustard seed (Matthew:13:31f.|). {Aboundeth} (\pleonazei\). Same verb in strkjv@1Thessalonians:3:12|, here a fulfilment of the prayer made there. Milligan finds _diffusive_ growth of love in this word because of "each one" (\henos hekastou\). Frame finds in this fulfilment of the prayer of strkjv@1Thessalonians:3:12| one proof that II Thessalonians is later than I Thessalonians.

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

rwp@2Thessalonians:1:11 @{To which end} (\eis ho\). Songs:Colossians:1:29|. Probably purpose with reference to the contents of verses 5-10|. We have had the Thanksgiving (verses 3-10|) in a long, complicated, but rich period or sentence. Now he makes a brief Prayer (verses 11-12|) that God will fulfil all their hopes and endeavours. Paul and his colleagues can still pray for them though no longer with them (Moffatt). {That} (\hina\). Common after \proseuchomai\ (Colossians:4:3; strkjv@Ephesians:1:17; strkjv@Phillipians:1:9|) when the content of the prayer blends with the purpose (purport and purpose). {Count you worthy} (\humas axi“sˆi\). Causative verb (aorist active subjunctive) like \kataxio“\ in verse 5| with genitive. {Of your calling} (\tˆs klˆse“s\). \Klˆsis\ can apply to the beginning as in strkjv@1Corinthians:1:26; strkjv@Romans:11:29|, but it can also apply to the final issue as in strkjv@Phillipians:3:14; strkjv@Hebrews:3:1|. Both ideas may be here. It is God's calling of the Thessalonians. {And fulfil every desire of goodness} (\kai plˆr“sˆi pasan eudokian agath“sunˆs\). "Whom he counts worthy he first makes worthy" (Lillie). Yes, in purpose, but the wonder and the glory of it all is that God begins to count us worthy in Christ before the process is completed in Christ (Romans:8:29f.|). But God will see it through and so Paul prays to God. \Eudokia\ (cf. strkjv@Luke:2:14|) is more than mere desire, rather good pleasure, God's purpose of goodness, not in ancient Greek, only in LXX and N.T. \Agath“sunˆ\ like a dozen other words in \-sunˆ\ occurs only in late Greek. This word occurs only in LXX, N.T., writings based on them. It is made from \agathos\, good, akin to \agamai\, to admire. May the Thessalonians find delight in goodness, a worthy and pertinent prayer. {Work of faith} (\ergon piste“s\). The same phrase in strkjv@1Thessalonians:1:3|. Paul prays for rich fruition of what he had seen in the beginning. Work marked by faith, springs from faith, sustained by faith. {With power} (\en dunamei\). In power. Connect with \plˆr“sˆi\ (fulfil), God's power (Romans:1:29; strkjv@Colossians:1:4|) in Christ (1Corinthians:1:24|) through the Holy Spirit (1Thessalonians:1:5|).

rwp@2Thessalonians:1:12 @{That} (\hop“s\). Rare with Paul compared with \hina\ (1Corinthians:1:29; strkjv@2Corinthians:8:14|). Perhaps here for variety (dependent on \hina\ clause in verse 11|). {The name} (\to onoma\). The Old Testament (LXX) uses \onoma\ embodying the revealed character of Jehovah. Songs:here the {Name} of our Lord Jesus means the Messiahship and Lordship of Jesus. The common Greek idiom of \onoma\ for title or dignity as in the papyri (Milligan) is not quite this idiom. The papyri also give examples of \onoma\ for person as in O.T. and strkjv@Acts:1:15| (Deissmann, _Bible Studies_, pp. 196ff.). {In you, and ye in him} (\en humin, kai humeis en aut“i\). This reciprocal glorying is Pauline, but it is also like Christ's figure of the vine and the branches in strkjv@John:15:1-11|. {According to the grace} (\kata tˆn charin\). Not merely standard, but also aim (Robertson, _Grammar_, p. 609). {Of our God and the Lord Jesus Christ} (\tou theou hˆm“n kai kuriou Iˆsou Christou\). Here strict syntax requires, since there is only one article with \theou\ and \kuriou\ that one person be meant, Jesus Christ, as is certainly true in strkjv@Titus:2:13; strkjv@2Peter:1:1| (Robertson, _Grammar_, p.786). This otherwise conclusive syntactical argument, admitted by Schmiedel, is weakened a bit by the fact that \Kurios\ is often employed as a proper name without the article, a thing not true of \s“tˆr\ in strkjv@Titus:2:13; strkjv@2Peter:1:1|. Songs:in strkjv@Ephesians:5:5| \en tˆi basileiƒi tou Christou kai theou\ the natural meaning is {in the Kingdom of Christ and God} regarded as one, but here again \theos\, like \Kurios\, often occurs as a proper name without the article. Songs:it has to be admitted that here Paul may mean "according to the grace of our God and the Lord Jesus Christ," though he may also mean "according to the grace of our God and Lord, Jesus Christ."

rwp@2Thessalonians:2:3 @{Let no man beguile you in any wise} (\mˆ tis humas exapatˆsˆi kata mˆdena tropon\). First aorist active subjunctive of \exapata“\ (old verb to deceive, strengthened form of simple verb \apata“\) with double negative (\mˆ tis, mˆdena\) in accord with regular Greek idiom as in strkjv@1Corinthians:16:11| rather than the aorist imperative which does occur sometimes in the third person as in strkjv@Mark:13:15| (\mˆ katabat“\). Paul broadens the warning to go beyond conversation and letter. He includes "tricks" of any kind. It is amazing how gullible some of the saints are when a new deceiver pulls off some stunts in religion. {For it will not be} (\hoti\). There is an ellipse here of \ouk estai\ (or \genˆsetai\) to be supplied after \hoti\. Westcott and Hort make an anacoluthon at the end of verse 4|. The meaning is clear. \Hoti\ is causal, because, but the verb is understood. The second coming not only is not "imminent," but will not take place before certain important things take place, a definite rebuff to the false enthusiasts of verse 2|. {Except the falling away come first} (\ean mˆ elthˆi hˆ apostasia pr“ton\). Negative condition of the third class, undetermined with prospect of determination and the aorist subjunctive. \Apostasia\ is the late form of \apostasis\ and is our word apostasy. Plutarch uses it of political revolt and it occurs in I Macc. strkjv@2:15 about Antiochus Epiphanes who was enforcing the apostasy from Judaism to Hellenism. In strkjv@Joshua:22:22| it occurs for rebellion against the Lord. It seems clear that the word here means a religious revolt and the use of the definite article (\hˆ\) seems to mean that Paul had spoken to the Thessalonians about it. The only other New Testament use of the word is in strkjv@Acts:21:21| where it means apostasy from Moses. It is not clear whether Paul means revolt of the Jews from God, of Gentiles from God, of Christians from God, or of the apostasy that includes all classes within and without the body of Christians. But it is to be {first} (\pr“ton\) before Christ comes again. Note this adverb when only two events are compared (cf. strkjv@Acts:1:1|). {And the man of sin be revealed, the son of perdition} (\kai apokaluphthˆi ho anthr“pos tˆs anomias, ho huios tˆs ap“leias\). First aorist passive subjunctive after \ean mˆ\ and same condition as with \elthˆi\. The use of this verb \apokalupt“\, like \apokalupsin\ of the second coming in strkjv@1:7|, seems to note the superhuman character (Milligan) of the event and the same verb is repeated in verses 6,8|. The implication is that {the man of sin} is hidden somewhere who will be suddenly manifested just as false apostles pose as angels of light (2Corinthians:11:13ff.|), whether the crowning event of the apostasy or another name for the same event. Lightfoot notes the parallel between the man of sin, of whom sin is the special characteristic (genitive case, a Hebraism for the lawless one in verse 8|) and Christ. Both Christ and the adversary of Christ are revealed, there is mystery about each, both make divine claims (verse 4|). He seems to be the Antichrist of strkjv@1John:2:18|. The terrible phrase, the son of perdition, is applied to Judas in strkjv@John:17:12| (like Judas doomed to perdition), but here to the lawless one (\ho anomos\, verse 8|), who is not Satan, but some one definite person who is doing the work of Satan. Note the definite article each time.

rwp@2Thessalonians:3:13 @{But ye, brethren, be not weary in well-doing} (\humeis de, adelphoi, mˆ enkakˆsˆte kalopoiountes\). Emphatic position of \humeis\ in contrast to these piddlers. \Mˆ\ and the aorist subjunctive is a prohibition against beginning an act (Robertson, _Grammar_, pp. 851-4). It is a late verb and means to behave badly in, to be cowardly, to lose courage, to flag, to faint, (\en, kakos\) and outside of strkjv@Luke:18:1| in the N.T. is only in Paul's Epistles (2Thessalonians:3:13; strkjv@2Corinthians:4:1,16; strkjv@Galatians:6:9; strkjv@Ephesians:3:13|). It occurs in Polybius. The late verb \kalopoie“\, to do the fair (\kalos\) or honourable thing occurs nowhere else in the N.T., but is in the LXX and a late papyrus. Paul uses \to kalon poiein\ in strkjv@2Corinthians:13:7; strkjv@Galatians:6:9; strkjv@Romans:7:21| with the same idea. He has \agathopoie“\, to do good, in strkjv@1Timothy:6:18|.

rwp@2Timothy:1:3 @{I thank} (\charin ech“\). "I have gratitude." As in strkjv@1Timothy:1:12|. Robinson cites examples of this phrase from the papyri. It occurs also in strkjv@Luke:17:9; strkjv@Acts:2:47|. \Charis\ in doxologies Paul uses (1Corinthians:15:57; strkjv@2:14; strkjv@8:16; strkjv@9:15; strkjv@Romans:6:17; strkjv@7:25|). His usual idiom is \eucharist“\ (1Corinthians:1:4; strkjv@Romans:1:8; strkjv@Philemon:1:4; strkjv@Phillipians:1:3|) or \eucharistoumen\ (1Thessalonians:1:2; strkjv@Colossians:1:3|) or \ou pauomai eucharist“n\ (Ephesians:1:16|) or \eucharistein opheilomen\ (2Thessalonians:1:3|). {Whom I serve from my forefathers} (\h“i latreu“ apo progon“n\). The relative \h“i\ is the dative case with \latreu“\ (see strkjv@Romans:1:9| for this verb), progressive present (I have been serving). For \progon“n\ (forefathers) see strkjv@1Timothy:5:4|. Paul claims a pious ancestry as in strkjv@Acts:24:14; strkjv@Acts:26:5; strkjv@Galatians:2:14; strkjv@Phillipians:3:4-7|. {In a pure conscience} (\en katharƒi suneidˆsei\). See strkjv@1Timothy:1:5; strkjv@Acts:23:1|. {Unceasing} (\adialeipton\). Late and rare compound, in N.T. only here and strkjv@Romans:9:2| which see. The adverb \adialeipt“s\ is more frequent (in the papyri, literary _Koin‚_, strkjv@1Thessalonians:1:2; strkjv@Romans:1:9|). The adjective here is the predicate accusative, "how I hold the memory concerning thee unceasing." The use of \adialeipt“s\ (adverb) is a sort of epistolary formula (papyri, strkjv@1Thessalonians:1:2; strkjv@2:13; strkjv@5:17; strkjv@Romans:1:9|). {Remembrance} (\mneian\). Old word, in N.T. only Pauline (seven times, strkjv@1Thessalonians:1:2; strkjv@Romans:1:9; strkjv@Phillipians:1:3|).

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

rwp@2Timothy:3:15 @{From a babe} (\apo brephous\). Only here in the Pastorals. This teaching from the fifth year, covering the whole of Timothy's recollections. See strkjv@Mark:9:21| \ek paidiothen\, from a child. {Thou has known} (\oidas\). Present active indicative, progressive perfect reaching from a babe till now. Would that Christian parents took like pains today. {The sacred writings} (\hiera grammata\). "Sacred writings" or "Holy Scriptures." Here alone in N.T., though in Josephus (Proem to _Ant_. 3; _Apion_ 1, etc.) and in Philo. The adjective \hieros\ occurs in strkjv@1Corinthians:9:13| of the temple worship, and \gramma\ in contrast to \pneuma\ in strkjv@2Corinthians:3:6f.; strkjv@Romans:2:29| and in strkjv@John:5:47| of Moses' writings, in strkjv@Acts:28:21| of an epistle, in strkjv@Galatians:6:11| of letters (characters). In Ephesus there were \Ephesia grammata\ that were \bebˆla\ (Acts:19:19|), not \hiera\. {To make thee wise} (\se sophisai\). First aorist active infinitive of \sophiz“\, old verb (from \sophos\), in N.T. only here, and strkjv@2Peter:1:16|. {Which is in} (\tˆs en\). Common idiom with the article, "the in." The use of the Scriptures was not magic, but of value when used "through faith that is in Christ Jesus."

rwp@3John:1:8 @{Ought} (\opheilomen\). See for this word strkjv@1John:2:6; strkjv@3:16; strkjv@4:11|. {To welcome} (\hupolambanein\). Present active infinitive (habit of welcoming) of \hupolamban“\, old word, to take up under, to carry off (Acts:1:9|), to reply (Luke:10:30|), to suppose (Acts:2:15|), only here in N.T. in this sense of receiving hospitably or to take under one's protection like \hupodechomai\ (Luke:10:38|). {Such} (\tous toioutous\). "The such" according to the Greek idiom (1Corinthians:16:16,18|). {That we may be} (\hina gin“metha\). Purpose clause with \hina\ and the present middle subjunctive of \ginomai\, "that we may keep on becoming." {Fellow-workers} (\sunergoi\). Old compound (\sun, ergon\). {With the truth} (\tˆi alˆtheiƒi\). Songs:associative instrumental case with \sun\ in \sunergoi\, but it is not certain that this is the idea, though \sunerge“\ is so used with \ergois\ in strkjv@James:2:22|. \Sunergos\ itself occurs with the genitive of the person as in \theou sunergoi\ (1Corinthians:3:9|) or with genitive of the thing \tˆs charƒs\ (1Corinthians:3:9|). Songs:then here the meaning may be either "co-workers with such brethren for the truth" (dative of advantage) or "co-workers with the truth" (associative instrumental case).

rwp@3John:1:10 @{If I come} (\ean elth“\). Condition of third class with \ean\ and second aorist active subjunctive of \erchomai\. He hopes to come (verse 14|), as he had said in strkjv@2John:1:12| (one argument for identifying II John with the letter in strkjv@3John:1:9|). {I will bring to remembrance} (\hupomnˆs“\). Future active indicative of \hupomimnˆsk“\, old compound (John:14:26; strkjv@2Peter:1:12|). The aged apostle is not afraid of Diotrephes and here defies him. {Which he doeth} (\ha poiei\). Present active indicative, "which he keeps on doing." {Prating against us} (\phluar“n hˆmƒs\). Present active participle of old verb (from \phluaros\, babbling strkjv@1Timothy:5:13|), to accuse idly and so falsely, here only in N.T. with accusative \hˆmƒs\ (us). {With wicked words} (\logois ponˆrois\). Instrumental case. Not simply foolish chatter, but malevolent words. {Not content} (\mˆ arkoumenos\). Present passive participle of \arke“\ with usual negative \mˆ\. For this verb in this sense see strkjv@1Timothy:6:8; strkjv@Hebrews:13:5|, only there \epi\ is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul's threats of exposure (1Corinthians:4:21; strkjv@2Corinthians:10:11; strkjv@13:1-3|). And John is the apostle of love all the same. {He himself} (\autos\). That was bad enough. {Them that would} (\tous boulomenous\). "Those willing or wishing or receive the brethren" from John. {He forbiddeth} (\k“luei\). "He hinders." Present active indicative of \k“lu“\ and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in strkjv@Matthew:3:14| (this same verb) and strkjv@John:10:32|. {Casteth them out of the church} (\ek tˆs ekklˆsias ekballei\). Here again \ekballei\ can be understood in various ways, like \k“luei\. This verb occurs in strkjv@John:2:15| for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John:9:34f.|). If this ancient "church-boss" did not succeed in expelling John's adherents from the church, he certainly tried to do it.

rwp@Acts:1:5 @{Baptized with water} (\ebaptisen hudati\) {and with the Holy Ghost} (\en pneumati baptisthˆsesthe hagi“i\). The margin has "in the Holy Ghost" (Spirit, it should be). The American Standard Version renders "in" both with "water" and "Holy Spirit" as do Goodspeed (American Translation) and Mrs. Montgomery (Centenary Translation). John's own words (Matthew:3:11|) to which Jesus apparently refers use \en\ (in) both with water and Spirit. There is a so-called instrumental use of \en\ where we in English have to say "with" (Revelation:13:10| \en machairˆi\, like \machairˆi\, strkjv@Acts:12:2|). That is to say \en\ with the locative presents the act as located in a certain instrument like a sword (Robertson, _Grammar_, pp. 589f.). But the instrumental case is more common without \en\ (the locative and instrumental cases having the same form). Songs:it is often a matter of indifference which idiom is used as in strkjv@John:21:8| we have \t“i ploiari“i\ (locative without \en\). They came {in} (locative case without \en\) the boat. Songs:in strkjv@John:1:31| \en hudati baptiz“n\ baptizing in water. No distinction therefore can be insisted on here between the construction \hudati\ and \en pneumati\ (both being in the locative case, one without, one with \en\). Note unusual position of the verb \baptisthˆsesthe\ (future passive indicative) between \pneumati\ and \hagi“i\. This baptism of the Holy Spirit was predicted by John (Matthew:3:11|) as the characteristic of the Messiah's work. Now the Messiah himself in his last message before his Ascension proclaims that in a few days the fulfilment of that prophecy will come to pass. The Codex Bezae adds here "which ye are about to receive" and "until the Pentecost" to verse 5|. {Not many days hence} (\ou meta pollas tautas hˆmeras\). A neat Greek idiom difficult to render smoothly into English: "Not after many days these." The litotes (not many=few) is common in Luke (Luke:7:6; strkjv@15:13; strkjv@Acts:17:27; strkjv@19:11; strkjv@20:12; strkjv@21:39; strkjv@28:14; strkjv@28:2|). The predicate use of \tautas\ (without article) is to be noted. "These" really means as a starting point, "from these" (Robertson, _Grammar_, p. 702). It was ten days hence. This idiom occurs several times in Luke (Luke:24:21; strkjv@Acts:24:21|), as elsewhere (John:4:18; strkjv@2Peter:3:1|). In strkjv@Luke:2:12| the copula is easily supplied as it exists in strkjv@Luke:1:36; strkjv@2:2|.

rwp@Acts:1:6 @{They therefore} (\hoi men oun\). Demonstrative use of \hoi\ with \men oun\ without any corresponding \de\ just as in strkjv@1:1| \men\ occurs alone. The combination \men oun\ is common in Acts (27 times). Cf. strkjv@Luke:3:18|. The \oun\ is resumptive and refers to the introductory verses (1:1-5|), which served to connect the Acts with the preceding Gospel. The narrative now begins. {Asked} (\ˆr“t“n\). Imperfect active, repeatedly asked before Jesus answered. {Lord} (\kurie\). Here not in the sense of "sir" (Matthew:21:30|), but to Jesus as Lord and Master as often in Acts (19:5,10|, etc.) and in prayer to Jesus (7:59|). {Dost thou restore} (\ei apokathistaneis\). The use of \ei\ in an indirect question is common. We have already seen its use in direct questions (Matthew:12:10; strkjv@Luke:13:23| which see for discussion), possibly in imitation of the Hebrew (frequent in the LXX) or as a partial condition without conclusion. See also strkjv@Acts:7:1; strkjv@19:2; strkjv@21:37; strkjv@22:25|. The form of the verb \apokathistan“\ is late (also \apokathista“\) omega form for the old and common \apokathistˆmi\, double compound, to restore to its former state. As a matter of fact the Messianic kingdom for which they are asking is a political kingdom that would throw off the hated Roman yoke. It is a futuristic present and they are uneasy that Jesus may yet fail to fulfil their hopes. Surely here is proof that the eleven apostles needed the promise of the Father before they began to spread the message of the Risen Christ. They still yearn for a political kingdom for Israel even after faith and hope have come back. They need the enlightenment of the Holy Spirit (John:14-16|) and the power of the Holy Spirit (Acts:1:4f.|).

rwp@Acts:5:28 @{We straitly charged} (\Paraggeliƒi parˆggeilamen\). Like the Hebrew idiom (common in the LXX), though found in Greek, with charging (instrumental case) we charged (cf. same idiom in strkjv@Luke:22:15|). Somewhat like the cognate accusative. The command referred to occurs in strkjv@Acts:4:17,18| and the refusal of Peter and John in strkjv@4:20|. {To bring upon us} (\epagagein eph' hˆmƒs\). Note repetition of \epi\. Second aorist active infinitive of \epag“\, old verb, but in the N.T. only here and strkjv@2Peter:2:1,5|. The Sanhedrin gladly took the blood of Christ on their heads and their children to Pilate (Matthew:27:25|). Paul tried to save the Jews (Acts:18:6; strkjv@22:20|). "{This man}" (\tou anthr“pou toutou\). Contemptuous slur and refusal to call the name of Jesus as in the Talmud later.

rwp@Acts:6:1 @{When the number of the disciples was multiplying} (\plˆthunont“n t“n mathˆt“n\). Genitive absolute of \plˆthun“\, old verb from \plˆthos\, fulness, to increase. The new freedom from the intercession of Gamaliel was bearing rich fruit. {A murmuring of the Grecian Jews} (\goggusmos t“n Hellˆnist“n\). Late onomatopoetic word (LXX) from the late verb \gogguz“\, to mutter, to murmur. The substantive occurs also in strkjv@John:7:12; strkjv@Phillipians:2:14; strkjv@1Peter:4:9|. It is the secret grumblings that buzz away till they are heard. These "Grecian Jews" or Hellenists are members of the church in Jerusalem who are Jews from outside of Palestine like Barnabas from Cyprus. These Hellenists had points of contact with the Gentile world without having gone over to the habits of the Gentiles, the Jews of the Western Dispersion. They spoke Greek. {Against the Hebrews} (\pros tous Ebraious\). The Jewish Christians from Jerusalem and Palestine. The Aramaean Jews of the Eastern Dispersion are usually classed with the Hebrew (speaking Aramaic) as distinct from the Grecian Jews or Hellenists. {Were neglected} (\parethe“rounto\). Imperfect passive of \parathe“re“\, old verb, to examine things placed beside (\para\) each other, to look beyond (\para\ also), to overlook, to neglect. Here only in the N.T. These widows may receive daily (\kathˆmerinˆi\, late adjective from \kath' hˆmeran\, only here in the N.T.) help from the common fund provided for all who need it (Acts:4:32-37|). The temple funds for widows were probably not available for those who have now become Christians. Though they were all Christians here concerned, yet the same line of cleavage existed as among the other Jews (Hebrew or Aramaean Jews and Hellenists). It is not here said that the murmuring arose among the widows, but because of them. Women and money occasion the first serious disturbance in the church life. There was evident sensitiveness that called for wisdom.

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

rwp@Acts:9:7 @{That journeyed with him} (\hoi sunodeuontes aut“i\). Not in the older Greek, but in the _Koin‚_, with the associative instrumental. {Speechless} (\eneoi\). Mute. Only here in N.T., though old word. {Hearing the voice, but beholding no man} (\akouontes men tˆs ph“nˆs, mˆdena de the“rountes\). Two present active participles in contrast (\men, de\). In strkjv@22:9| Paul says that the men "beheld the light" (\to men ph“s etheasanto\), but evidently did not discern the person. Paul also says there, "but they heard not the voice of him that spake to me" (\tˆn de ph“nˆn ouk ˆkousan tou lalountos moi\). Instead of this being a flat contradiction of what Luke says in strkjv@9:7| it is natural to take it as being likewise (as with the "light" and "no one") a distinction between the "sound" (original sense of \ph“nˆ\ as in strkjv@John:3:8|) and the separate words spoken. It so happens that \akou“\ is used either with the accusative (the extent of the hearing) or the genitive (the specifying). It is possible that such a distinction here coincides with the two senses of \ph“nˆ\. They heard the sound (9:7|), but did not understand the words (22:9|). However, this distinction in case with \akou“\, though possible and even probable here, is by no means a necessary one for in strkjv@John:3:8| where \ph“nˆn\ undoubtedly means "sound" the accusative occurs as Luke uses \ˆkousen ph“nˆn\ about Saul in strkjv@Acts:9:4|. Besides in strkjv@22:7| Paul uses \ˆkousa ph“nˆs\ about himself, but \ˆkousa ph“nˆn\ about himself in strkjv@76:14|, interchangeably.

rwp@Acts:12:3 @{That it pleased the Jews} (\hoti areston estin tois Ioudaiois\). Indirect assertion with the present tense \estin\ retained. \Areston\ is the verbal adjective from \aresk“\ followed by the dative as in strkjv@John:8:29|. {Proceeded to seize} (\prosetheto sullabein\). A patent Hebraism in strkjv@Luke:20:11f.| already, and nowhere else in the N.T. It occurs in the LXX (Genesis:4:2; strkjv@8:12; strkjv@18:29|, etc.). Second aorist middle indicative of \prostithˆmi\ and the second aorist active infinitive of \sullamban“\. Literally, he added to seize, he seized Peter in addition to James. {The days of unleavened bread} (\hˆmerai t“n azum“n\). By this parenthesis Luke locates the time of the year when Peter was arrested, the passover. It was a fine occasion for Agrippa to increase his favour among the crowds of Jews there by extra zeal against the Christians. It is possible that Luke obtained his information about this incident from John Mark for at his Mother's house the disciples gathered (12:12|).

rwp@Acts:12:7 @{Stood by him} (\epestˆ\). Ingressive second aorist active indicative of \ephistˆmi\, intransitive. This very form occurs in strkjv@Luke:2:9| of the sudden appearance of the angel of the Lord to the shepherds. Page notes that this second aorist of \ephistˆmi\ occurs seven times in the Gospel of Luke, eight times in the Acts, and nowhere else in the N.T. Note also the same form \apestˆ\ (departed from, from \aphistˆmi\, stood off from) of the disappearance of the angel in verse 10|. {In the cell} (\en t“i oikˆmati\). Literally, a dwelling place or habitation (from \oike“\, to dwell, \oikos\, house), but here not the prison as a whole as in Thucydides, but the room in the prison (cell) where Peter was chained to the two guards. Old word, but only here in the N.T. {He smote Peter on the side} (\pataxas tˆn pleuran tou Petrou\). More exactly, "smote the side of Peter." Strongly enough to wake Peter up who was sound asleep and yet not rouse the two guards. It was probably between 3 A.M. and 6 A.M., hours when changes in the guards were made. {Rise up} (\anasta\). Short form (_Koin‚_) of \anastˆthi\, second aorist active imperative of \anistˆmi\, intransitive. Songs:also strkjv@Acts:9:11| (Westcott and Hort text); strkjv@Ephesians:5:14|. {Fell off} (\exepesan\). Second aorist active with \a\ ending like first aorist of \expipt“\, old verb. This miracle was necessary if Peter was to escape without rousing the two guards.

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

rwp@Acts:12:18 @{As soon as it was day} (\Genomenˆs hˆmeras\). Genitive absolute, day having come. {No small stir} (\tarachos ouk oligos\). Litotes (\ouk oligos\), occurs eight times in the Acts as in strkjv@15:2|, and nowhere else in the N.T. \Tarachos\ (stir) is an old word from \tarass“\, to agitate. In the N.T only here and strkjv@19:23|. Probably all sixteen soldiers were agitated over this remarkable escape. They were responsible for the prisoner with their lives (cf. strkjv@Acts:16:27; strkjv@27:42|). Furneaux suggests that Manaen, the king's foster-brother and a Christian (13:1|), was the "angel" who rescued Peter from the prison. That is not the way that Peter looked at it. {What was become of Peter} (\ti ara ho Petros egeneto\). An indirect question with the aorist indicative retained. \Ara\ adds a syllogism (therefore) to the problem as in strkjv@Luke:1:66|. The use of the neuter \ti\ (as in strkjv@Acts:13:25|) is different from \tis\, though nominative like \Petros\, literally, "what then Peter had become," "what had happened to Peter" (in one idiom). See the same idiom in strkjv@John:21:21| (\houtos de ti\). {But this one what} (verb \genˆsetai\ not used).

rwp@Acts:13:6 @{Unto Paphos} (\achri Paphou\). The new Paphos at the other end of the island, reached by a fine Roman road, some eight miles north of the old Paphos famous for the worship of Venus. {A certain sorcerer, a false prophet, a Jew} (\andra tina magon pseudoprophˆtˆn Ioudaion\). Literally, "a certain man" (\andra tina\) with various descriptive epithets. The word \magon\ does not necessarily mean "sorcerer," but only a \magus\ (Matthew:2:1,7,10| which see). The bad sense occurs in strkjv@Acts:8:9,11| (Simon Magus) and is made plain here by "false prophet." In verse 8| here Barjesus (Son of Jesus) is called "Elymas the sorcerer (or Magian)," probably his professional title, as Luke interprets the Arabic or Aramaic word Elymas. These Jewish mountebanks were numerous and had great influence with the uneducated. In strkjv@Acts:19:13| the seven sons of Sceva, Jewish exorcists, tried to imitate Paul. If one is surprised that a man like Sergius Paulus should fall under the influence of this fraud, he should recall what Juvenal says of the Emperor Tiberius "sitting on the rock of Capri with his flock of Chaldaeans around him."

rwp@Acts:13:7 @{With the proconsul Sergius Paulus} (\sun t“i anthupat“i Sergi“i Paul“i\). Luke used to be sharply criticized for applying this term to Sergius Paulus on the ground that Cyprus was a province under the appointment of the emperor with the title of propraetor and not under the control of the senate with the title of proconsul. That was true B.C. 30, but five years later it was changed to proconsul by Augustus and put under the control of the Senate. Two inscriptions have been found with the date A.D. 51 and 52 with the names of proconsuls of Cyprus and one is in the Cesnola Collection, an inscription found at Soli with the name of Paulus as Proconsul, undoubtedly this very man, though no date occurs. {A man of understanding} (\andri sunet“i\). All the more amazing that he should be a victim of Barjesus. He had given up idolatry at any rate and was eager to hear Barnabas and Saul.

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:13:43 @{When the synagogue broke up} (\lutheisˆs tˆs sunag“gˆs\). Genitive absolute of first aorist passive participle of \lu“\. Apparently Paul and Barnabas had gone out before the synagogue was formally dismissed. {Of the devout proselytes} (\t“n sebomen“n prosˆlut“n\). Of the worshipping proselytes described in verses 16,25| as "those who fear God" (cf. strkjv@16:14|) employed usually of the uncircumcised Gentiles who yet attended the synagogue worship, but the word \prosˆlutoi\ (\pros, ˆlutos\ verbal from \erchomai\, a new-comer) means usually those who had become circumcised (proselytes of righteousness). Yet the rabbis used it also of proselytes of the gate who had not yet become circumcised, probably the idea here. In the N.T. the word occurs only in strkjv@Matthew:23:15; strkjv@Acts:2:10; strkjv@6:5; strkjv@13:43|. Many (both Jews and proselytes) followed (\ˆkolouthˆsan\, ingressive aorist active indicative of \akolouthe“\) Paul and Barnabas to hear more without waiting till the next Sabbath. Songs:we are to picture Paul and Barnabas speaking (\proslalountes\, late compound, in N.T. only here and strkjv@28:20|) to eager groups. {Urged} (\epeithon\). Imperfect active of \peith“\, either descriptive (were persuading) or conative (were trying to persuade). Paul had great powers of persuasion (18:4; strkjv@19:8,26; strkjv@26:28; strkjv@28:23; strkjv@2Corinthians:5:11; strkjv@Galatians:1:10|). These Jews "were beginning to understand for the first time the true meaning of their national history" (Furneaux), "the grace of God" to them.

rwp@Acts:13:51 @{But they shook off the dust of their feet against them} (\Hoi de ektinaxamenoi ton koniorton t“n pod“n ep' autous\). First aorist middle (indirect) participle of \ektinass“\, to shake out or off. Homer uses it for knocking out teeth. In the papyri. The middle aorist participle occurs again in strkjv@18:6| and the active imperative with the dust of the feet in strkjv@Mark:6:11| (Luke:10:11| has \apomassometha\). and strkjv@Matthew:10:14| (command of Jesus). It is a dramatic gesture that forbids further intercourse. "As a protest against the injustice which cast them out. The sandal was taken off and the dust shaken out as a symbolic token that the very soil of the country was defiling" (Furneaux). {Unto Iconium} (\eis Ikonion\). About 45 miles southeast from Antioch in Pisidia, at the foot of the Taurus mountains. At various times it was reckoned also in Pisidia or Phrygia as well as Lycaonia, Phrygian in population and distinguished by Luke (Acts:14:6|) from Lystra and Derbe, cities of Lycaonia. As compared with Antioch (a Roman colony) it was a native Phrygian town. When the province of Galatia was divided, Iconium became the capital of Lycaonia and eclipsed Antioch in Pisidia. Strictly speaking at this time Lystra and Derbe were cities of Lycaonia-Galatica while Iconium was in Phrygia-Galatica (all three in the Roman Province of Galatia). It was at the meeting place of several Roman roads and on the highway from east to west. It is still a large town Konieh with 30,000 population.

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:16:7 @{Over against Mysia} (\kata tˆn Musian\). This was an ill-defined region rather north and west of Phrygia. The Romans finally absorbed most of it in the Province of Asia. {They assayed to go into Bithynia} (\epeirazon eis tˆn Bithunian poreuthˆnai\). Conative imperfect of \peiraz“\ and ingressive aorist passive infinitive of \poreuomai\. Now Bithynia is northeast of Mysia and north of Galatia (province). Clearly Luke means to say that Paul had, when hindered by the Holy Spirit from going west into Asia, gone north so as to come in front of Bithynia. This journey would take him directly through Phrygia and the North Galatian country (the real Gauls or Celts). This is, to my mind, the strongest argument for the North Galatian view in these verses 6,7|. The grammar and the topography bring Paul right up to Bithynia (north of the old Galatia). It is verses 6,7| that make me pause before accepting the plausible arguments of Ramsay for the South Galatian theory. In itself the problem is nothing like so important or so determinative as he makes it. But shall we smash Luke's grammar to pieces to bolster up a theory of criticism? {And the Spirit of Jesus suffered them not} (\kai ouk eiasen autous to pneuma Iˆsou\). The same Spirit who in verse 6| had forbidden going into Asia now closed the door into Bithynia. This expression occurs nowhere else, but we have the spirit of Christ (Romans:8:9|) and the Spirit of Jesus Christ (Phillipians:1:19|). \Eiasen\ is first aorist active indicative of \ea“\, old verb to allow.

rwp@Acts:16:12 @{To Philippi} (\eis Philippous\). The plural like \Athˆnai\ (Athens) is probably due to separate sections of the city united (Winer-Moulton, _Grammar_, p. 220). The city (ancient name Krenides or Wells) was renamed after himself by Philip, the father of Alexander the Great. It was situated about a mile east of the small stream Gangites which flows into the river Strymon some thirty miles away. In this valley the Battle of Philippi was fought B.C. 42 between the Second Triumvirate (Octavius, Antonius, Lepidus) and Brutus and Cassius. In memory of the victory Octavius made it a colony (\kol“nia\) with all the privileges of Roman citizenship, such as freedom from scourging, freedom from arrest save in extreme cases, and the right of appeal to the emperor. This Latin word occurs here alone in the N.T. Octavius planted here a colony of Roman veterans with farms attached, a military outpost and a miniature of Rome itself. The language was Latin. Here Paul is face to face with the Roman power and empire in a new sense. He was a new Alexander, come from Asia to conquer Europe for Christ, a new Caesar to build the Kingdom of Christ on the work of Alexander and Caesar. One need not think that Paul was conscious of all that was involved in destiny for the world. Philippi was on the Egnatian Way, one of the great Roman roads, that ran from here to Dyrrachium on the shores of the Adriatic, a road that linked the east with the west. {The first of the district} (\pr“tˆ tˆs meridos\). Philippi was not the first city of Macedonia nor does Luke say so. That honour belonged to Thessalonica and even Amphipolis was larger than Philippi. It is not clear whether by \meris\ Luke means a formal division of the province, though the _Koin‚_ has examples of this geographical sense (papyri). There is no article with \pr“tˆ\ and Luke may not mean to stress unduly the position of Philippi in comparison with Amphipolis. But it was certainly a leading city of this district of Macedonia. {We were tarrying} (\ˆmen diatribontes\). Periphrastic imperfect active.

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:16:29 @{Trembling for fear} (\entromos genomenos\). "Becoming terrified." The adjective \entromos\ (in terror) occurs in N.T. only here and strkjv@7:32; strkjv@Hebrews:12:21|. {Fell down} (\prosepesen\). Second aorist active indicative of \prospipt“\, old verb. An act of worship as Cornelius before Peter (10:25|), when \prosekunˆsen\ is used.

rwp@Acts:17:6 @{When they found them not} (\mˆ heurontes\). Usual negative \mˆ\ with the participle in the _Koin‚_, second aorist (effective) active participle, complete failure with all the noise and "bums." {They dragged} (\esuron\). Imperfect active, vivid picture, they were dragging (literally). See already strkjv@8:3; strkjv@16:19|. If they could not find Paul, they could drag Jason his host and some other Christians whom we do not know. {Before the rulers of the city} (\epi tous politarchas\). This word does not occur in Greek literature and used to be cited as an example of Luke's blunders. But now it is found in an inscription on an arch in the modern city preserved in the British Museum. It is also found in seventeen inscriptions (five from Thessalonica) where the word or the verb \politarche“\ occurs. It is a fine illustration of the historical accuracy of Luke in matters of detail. This title for city officers in Thessalonica, a free city, is correct. They were burgomasters or "rulers of the city." {Crying} (\bo“ntes\). Yelling as if the house was on fire like the mob in Jerusalem (21:28|). {These that have turned the world upside down} (\hoi tˆn oikoumenˆn anastat“santes\). The use of \oikoumenˆn\ (supply \gen\ or \ch“ran\, the inhabited earth, present passive participle of \oike“\) means the Roman Empire, since it is a political charge, a natural hyperbole in their excitement, but the phrase occurs for the Roman Empire in strkjv@Luke:2:1|. It is possible that news had come to Thessalonica of the expulsion of the Jews from Rome by Claudius. There is truth in the accusation, for Christianity is revolutionary, but on this particular occasion the uproar (verse 5|) was created by the rabbis and the hired loafers. The verb \anastato“\ (here first aorist active participle) does not occur in the ancient writers, but is in LXX and in strkjv@Acts:17:6; strkjv@21:38; strkjv@Galatians:5:12|. It occurs also in Harpocration (A.D. 4th cent.) and about 100 B.C. \exanastato“\ is found in a fragment of papyrus (Tebtunis no. 2) and in a Paris Magical Papyrus l. 2243f. But in an Egyptian letter of Aug. 4, 41 A.D. (Oxyrhynchus Pap. no. 119, 10) "the bad boy" uses it = "he upsets me" or " he drives me out of my senses" (\anastatoi me\). See Deissmann, _Light from the Ancient East_, pp. 84f. It is not a "Biblical word" at all, but belongs to the current _Koin‚_. It is a vigorous and graphic term.

rwp@Acts:21:16 @{Certain of the disciples} (\t“n mathˆt“n\). The genitive here occurs with \tines\ understood as often in the Greek idiom, the partitive genitive used as nominative (Robertson, _Grammar_, p. 502). {Bringing} (\agontes\). Nominative plural participle agreeing with \tines\ understood, not with case of \mathˆt“n\. {One Mnason of Cyprus, an early disciple, with whom we should lodge} (\par h“i xenisth“men Mnas“ni tini Kupri“i archai“i mathˆtˆi\). A thoroughly idiomatic Greek idiom, incorporation and attraction of the antecedent into the relative clause (Robertson, _Grammar_, p. 718). \Mnas“ni\ is really the object of \agontes\ or the accusative with \para\ or \pros\ understood and should be accusative, but it is placed in the clause after the relative and in the same locative case with the relative \h“i\ (due to \par'\, beside, with). Then the rest agrees in case with \Mnas“ni\. He was originally from Cyprus, but now in Caesarea. The Codex Bezae adds \eis tina k“mˆn\ (to a certain village) and makes it mean that they were to lodge with Mnason at his home there about halfway to Jerusalem. This may be true. The use of the subjunctive \xenisth“men\ (first aorist passive of \xeniz“\, to entertain strangers as in strkjv@Acts:10:6,23,32| already) may be volitive of purpose with the relative (Robertson, _Grammar_, pp. 955, 989). The use of \archai“i\ for "early" may refer to the fact that he was one of the original disciples at Pentecost as Peter in strkjv@15:7| uses \hˆmer“n archai“n\ (early days) to refer to his experience at Ceasarea in strkjv@Acts:10|. "As the number of the first disciples lessened, the next generation accorded a sort of honour to the survivors" (Furneaux).

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:21:34 @{Some shouting one thing, some another} (\alloi allo ti epeph“noun\). Same idiom of \alloi allo\ as in strkjv@19:32| which see. The imperfect of \epiph“ne“\, to call out to, suits well the idiom. This old verb occurs in the N.T. only in Luke and Acts (already in strkjv@12:22|). {When he could not know} (\mˆ dunamenou autou gn“nai\). Genitive absolute of present middle participle of \dunamai\ with negative \mˆ\ and second aorist active infinitive of \gin“sk“\. {The certainty} (\to asphales\). Neuter articular adjective from \a\ privative and \sphall“\, to make totter or fall. Old word, in the N.T. only in strkjv@Acts:21:34; strkjv@22:30; strkjv@25:26; strkjv@Phillipians:3:1; strkjv@Hebrews:6:19|. {Into the castle} (\eis tˆn parembolˆn\). _Koin‚_ word from \paremball“\, to cast in by the side of, to assign soldiers a place, to encamp (see on ¯Luke:19:43|). Songs:\parembolˆ\ comes to mean an interpolation, then an army drawn up (Hebrews:11:34|), but mainly an encampment (Hebrews:13:11,13|), frequent in Polybius and LXX. Songs:here barracks of the Roman soldiers in the tower of Antonia as in verse 37; strkjv@22:24; strkjv@23:10,16,32|.

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

rwp@Acts:22:2 @{He spake} (\proseph“nei\). Imperfect active, was speaking. See aorist active \proseph“nˆsen\ in strkjv@21:40|. {They were the more quiet} (\mƒllon pareschon hˆsuchian\). Literally, The more (\mƒllon\) they furnished or supplied (second aorist active indicative of \parech“\) quietness (\hˆsuchian\, old word, in the N.T. only here and strkjv@2Thessalonians:3:12; strkjv@1Timothy:2:11ff.|). Precisely this idiom occurs in Plutarch (_Cor_. 18) and the LXX (Job:34:29|). Knowling notes the fondness of Luke for words of silence (\sigˆ, siga“, hˆsuchaz“\) as in strkjv@Luke:14:4; strkjv@15:26; strkjv@Acts:11:18; strkjv@12:17; strkjv@15:12; strkjv@21:14,40|. It is a vivid picture of the sudden hush that swept over the vast mob under the spell of the Aramaic. They would have understood Paul's _Koin‚_ Greek, but they much preferred the Aramaic. It was a masterstroke.

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:24:2 @{When he (Paul) was called} (\klˆthentos autou\). Genitive absolute (as so often in Acts) with first aorist passive participle of \kale“\. Seeing that by thee we enjoy much peace (\pollˆs eirˆnˆs tugchanontes dia sou\). Literally, obtaining much peace by thee. A regular piece of flattery, _captatio benevolentiae_, to ingratiate himself into the good graces of the governor. Felix had suppressed a riot, but Tacitus (_Ann_. XII. 54) declares that Felix secretly encouraged banditti and shared the plunder for which the Jews finally made complaint to Nero who recalled him. But it sounded well to praise Felix for keeping peace in his province, especially as Tertullus was going to accuse Paul of being a disturber of the peace. {And that by thy providence} (\kai dia tˆs pronoias\). Forethought, old Greek word from \pronoos\ (\pronoe“\ in strkjv@1Timothy:5:8; strkjv@Romans:12:17; strkjv@2Corinthians:8:21|), in N.T. only here and strkjv@Romans:13:14|. "Providence" is Latin _Providentia_ (foreseeing, _provideo_). Roman coins often have _Providentia Caesaris_. Post-Augustan Latin uses it of God (Deus). {Evils are corrected for this nation} (\diorth“mat“n ginomen“n t“i ethnei tout“i\). Genitive absolute again, \ginomen“n\, present middle participle describing the process of reform going on for this nation (dative case of personal interest). \Diorth“ma\ (from \diortho“\, to set right) occurs from Aristotle on of setting right broken limbs (Hippocrates) or reforms in law and life (Polybius, Plutarch). "Reform continually taking place for this nation." Felix the Reform Governor of Judea! It is like a campaign speech, but it doubtless pleased Felix.

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

rwp@Acts:25:16 @{It is not the custom of the Romans} (\hoti ouk estin ethos R“maiois\). If a direct quotation, \hoti\ is recitative as in Authorized Version. Canterbury Revision takes it as indirect discourse after \apekrithˆn\ (I answered), itself in a relative clause (\pros hous\) with the present tense (\estin\, is) preserved as is usual. There is a touch of disdain (Furneaux) in the tone of Festus. He may refer to a demand of the Jews before they asked that Paul be brought to Jerusalem (25:3|). At any rate there is a tone of scorn towards the Jews. {Before that the accused have} (\prin ˆ ho katˆgoroumenos echoi\). This use of the optative in this temporal clause with \prin ˆ\ instead of the subjunctive \an echˆi\ is in conformity with literary Greek and occurs only in Luke's writings in the N.T. (Robertson, _Grammar_, p. 970). This sequence of modes is a mark of the literary style occasionally seen in Luke. It is interesting here to note the succession of dependent clauses in verses 14-16|. {The accusers face to face} (\kata pros“pon tous katˆgorous\). Same word \katˆgoros\ as in strkjv@23:30,35; strkjv@25:18|. This all sounds fair enough. {And have had opportunity to make his defence concerning the matter laid against him} (\topon te apologias laboi peri tou egklˆmatos\). Literally, "And should receive (\laboi\ optative for same reason as \echoi\ above, second aorist active of \lamban“\) opportunity for defence (objective genitive) concerning the charge" (\egklˆmatos\ in N.T. only here and strkjv@23:19| which see).

rwp@Acts:25:21 @{When Paul had appealed} (\tou Paulou epikalesamenou\). Genitive absolute with first aorist middle participle of \epikaleomai\, the technical word for appeal (verses 11,12|). The first aorist passive infinitive \tˆrˆthˆnai\ (to be kept) is the object of the participle. {For the decision of the emperor} (\eis tˆn tou Sebastou diagn“sin\). \Diagn“sin\ (cf. \diagn“somai\ strkjv@24:22|, I will determine) is the regular word for a legal examination (\cognitio\), thorough sifting (\dia\), here only in N.T. Instead of "the Emperor" it should be "the Augustus," as \Sebastos\ is simply the Greek translation of _Augustus_, the adjective (Revered, Reverent) assumed by Octavius B.C. 27 as the \agnomen\ that summed up all his various offices instead of _Rex_ so offensive to the Romans having led to the death of Julius Caesar. The successors of Octavius assumed _Augustus_ as a title. The Greek term \Sebastos\ has the notion of worship (cf. \sebasma\ in Acts strkjv@17:25|). In the N.T. only here, verse 25; strkjv@27:1| (of the legion). It was more imposing than "Caesar" which was originally a family name (always official in the N.T.) and it fell in with the tendency toward emperor-worship which later played such a large part in Roman life and which Christians opposed so bitterly. China is having a revival of this idea in the insistence on bowing three times to the picture of Sun-Yat-Sen. {Till I should send him to Caesar} (\he“s an anapemps“ auton pros Kaisara\). Here \anapemps“\ can be either future indicative or first aorist subjunctive (identical in first person singular), aorist subjunctive the usual construction with \he“s\ for future time (Robertson, _Grammar_, p. 876). Literally, "send up" (\ana\) to a superior (the emperor). Common in this sense in the papyri and _Koin‚_ writers. Here "Caesar" is used as the title of Nero instead of "Augustus" as \Kurios\ (Lord) occurs in verse 26|.

rwp@Acts:25:23 @{When Agrippa was come and Bernice} (\elthontos tou Agrippa kai tˆs Bernikˆs\). Genitive absolute, the participle agreeing in number and gender (masculine singular, \elthontos\) with \Agrippa\, \Bernikˆs\ being added as an afterthought. {With great pomp} (\meta pollˆs phantasias\). \Phantasia\ is a _Koin‚_ word (Polybius, Diodorus, etc.) from the old verb \phantaz“\ (Hebrews:12:21|) and it from \phain“\, common verb to show, to make an appearance. This is the only N.T. example of \phantasia\, though the kindred common word \phantasma\ (appearance) occurs twice in the sense of apparition or spectre (Matthew:14:26; strkjv@Mark:6:49|). Herodotus (VII. 10) used the verb \phantaz“\ for a showy parade. Festus decided to gratify the wish of Agrippa by making the "hearing" of Paul the prisoner (verse 22|) an occasion for paying a compliment to Agrippa (Rackham) by a public gathering of the notables in Caesarea. Festus just assumed that Paul would fall in with this plan for a grand entertainment though he did not have to do it. {Into the place of hearing} (\eis to akroatˆrion\). From \akroaomai\ (to be a hearer) and, like the Latin _auditorium_, in Roman law means the place set aside for hearing, and deciding cases. Here only in the N.T. Late word, several times in Plutarch and other _Koin‚_ writers. The hearing was "semi-official" (Page) as is seen in verse 26|. {With the chief captains} (\sun te chiliarchois\). \Chiliarchs\, each a leader of a thousand. There were five cohorts of soldiers stationed in Caesarea. {And the principal men of the city} (\kai andrasin tois kat' exochˆn\). The use of \kat' exochˆn\, like our French phrase _par excellence_, occurs here only in the N.T., and not in the ancient Greek, but it is found in inscriptions of the first century A.D. (Moulton and Milligan's _Vocabulary_). \Exochˆ\ in medical writers is any protuberance or swelling. Cf. our phrase "outstanding men." {At the command of Festus} (\keleusantos tou Phˆstou\). Genitive absolute again, "Festus having commanded."

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:26:21 @{Assayed to kill me} (\epeir“nto diacheirisasthai\). Conative imperfect middle of \peira“\, the old form of the later _Koin‚_ \peiraz“\ so common in the _Koin‚_, but in N.T. here only. Some MSS. have it in strkjv@Acts:9:26; strkjv@Hebrews:4:15|. The old verb \diacheiriz“\, to take in hand, middle to lay hands on, to slay, occurs in N.T. only here and strkjv@5:30| which see.

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

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

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

rwp@Acts:27:34 @{For this is for your safety} (\touto gar pros tˆs humeteras s“tˆrias huparchei\). Note \s“tˆria\ in sense of "safety," literal meaning, not spiritual salvation. This is the only instance in the N.T. of the use of \pros\ with the ablative meaning "from the side of" your safety, though a classic idiom (Robertson, _Grammar_, p. 623), an example of Luke's literary style. {Perish} (\apoleitai\). Future middle (intransitive) of \apollumi (-u“)\, to destroy. Songs:the oldest MSS. rather than \peseitai\ from \pipt“\, to fall. This proverbial expression occurs also in strkjv@Luke:21:18| which see and in strkjv@1Samuel:14:45; strkjv@2Samuel:14:11; strkjv@1Kings:1:52|.

rwp@Acts:27:40 @{Casting off} (\perielontes\). Second aorist active of \periaire“\. Literally, "Having taken away from around," that is all four anchors from around the stern. Cf. the other verbs with \agkuras\ in verse 29,30|. {They left them in the sea} (\ei“n eis tˆn thalassan\). Imperfect active of \ea“\, either descriptive or inchoative. They let the anchors go and the ropes fell down into the sea. {At the same time loosing the bands of the rudders} (\hama anentes tas zeuktˆrias t“n pˆdali“n\). On the use of \hama\ with the participle, old Greek idiom see Robertson, _Grammar_, p. 1139. The second aorist active participle of \aniˆmi\, to relax, loosen up. Old verb, in N.T. strkjv@Acts:16:26; strkjv@27:40; strkjv@Ephesians:6:9; strkjv@Hebrews:13:5|. Thayer notes that \zeuktˆrias\ (bands) occurs nowhere else, but several papyri use it of yokes and waterwheels (Moulton and Milligan's _Vocabulary_). The word for rudders (\pˆdalion\) is an old one (from \pˆdon\, the blade of an oar), but in the N.T. only here and strkjv@James:3:4|. Page notes that the ancient ships had a pair of paddle rudders like those of the early northmen, one on each quarter. The paddle rudders had been fastened while the ship was anchored. {Hoisting up the foresail to the wind} (\eparantes ton artem“na tˆi pneousˆi\). Supply \aurƒi\ (breeze) after \pneousˆi\ (blowing). It is not clear what "sail" is meant by "\artem“na\." No other example in Greek is known, though the scholiast to Juvenal XII. 68 explains \velo prora suo\ by _artemone solo_. Hence "foresail" is probably correct. {They made for the beach} (\kateichon eis ton aigialon\). Imperfect active of \katech“\, to hold down, perhaps inchoative. "They began to hold the ship steadily for the beach."

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:28:2 @{The barbarians} (\hoi barbaroi\). The Greeks called all men "barbarians" who did not speak Greek (Romans:1:14|), not "barbarians" in our sense of rude and uncivilized, but simply "foreign folk." Diodorus Siculus (V. 12) says that it was a colony of the Phoenicians and so their language was Punic (Page). The word originally meant an uncouth repetition (\barbar\) not understood by others (1Corinthians:14:11|). In strkjv@Colossians:3:11| Paul couples it with Scythian as certainly not Christian. These are (with verse 4| below) the only N.T. instances. {Showed us} (\pareichan\). Imperfect active of \parech“\ with \-an\ instead of \-on\ as \eichan\ in strkjv@Mark:8:7| (Robertson, _Grammar_, p. 339). It was their habit on this occasion, Luke means, they kept on showing. {No common kindness} (\ou tˆn tuchousan philanthr“pian\). The old word \philanthr“pia\ (\philos\, \anthr“pos\), love of mankind, occurs in the N.T. only here and strkjv@Titus:3:4| (adverb in strkjv@27:3|). See on ¯19:11| for this use of \ou tˆn tuchousan\, "not the kindness that happens every day." They were not "wreckers" to take advantage of the calamity. {They kindled a fire} (\hapsantes puran\). The only N.T. example and verse 3| of the old word \pura\ (from \pur\, fire), a pile of burning fuel (sticks). First aorist active participle of \hapt“\, to set fire to, to kindle. Cf. \anapt“\ in strkjv@Luke:12:49|. {Received us all} (\proselabonto pantas hˆmƒs\). Second aorist middle (indirect indicative of \proslamban“\. They took us all to themselves (cf. strkjv@Acts:18:26|). {The present} (\ton ephest“ta\). Second perfect active participle (intransitive) of \ephistˆmi\, "the rain that stood upon them" (the pouring rain). Only in Luke and Paul in N.T.

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

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

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

rwp@Colossians:1:20 @{Through him} (\di' autou\). As the sufficient and chosen agent in the work of reconciliation (\apokatallaxai\, first aorist active infinitive of \apokatallass“\, further addition to \eudokˆsen\, was pleased). This double compound (\apo, kata\ with \allass“\) occurs only here, verse 22; strkjv@Ephesians:2:16|, and nowhere else so far as known. Paul's usual word for "reconcile" is \katallass“\ (2Corinthians:5:18-20; strkjv@Romans:5:10|), though \diallass“\ (Matthew:5:24|) is more common in Attic. The addition of \apo\ here is clearly for the idea of complete reconciliation. See on ¯2Corinthians:5:18-20| for discussion of \katallass“\, Paul's great word. The use of \ta panta\ (the all things, the universe) as if the universe were somehow out of harmony reminds us of the mystical passage in strkjv@Romans:8:19-23| which see for discussion. Sin somehow has put the universe out of joint. Christ will set it right. {Unto himself} (\eis auton\). Unto God, though \auton\ is not reflexive unless written \hauton\. {Having made peace} (\eirˆnopoiˆsas\). Late and rare compound (Proverbs:10:10| and here only in N.T.) from \eirˆnopoios\, peacemaker (Matthew:5:9|; here only in N.T.). In strkjv@Ephesians:2:15| we have \poi“n eirˆnˆn\ (separate words) {making peace}. Not the masculine gender, though agreeing with the idea of Christ involved even if \plˆr“ma\ be taken as the subject of \eudokˆsen\, a participial anacoluthon (construction according to sense as in strkjv@2:19|). If \theos\ be taken as the subject of \eudokˆsen\ the participle \eirˆnopoiˆsas\ refers to Christ, not to \theos\ (God). {Through the blood of his cross} (\dia tou haimatos tou staurou autou\). This for the benefit of the Docetic Gnostics who denied the real humanity of Jesus and as clearly stating the _causa medians_ (Ellicott) of the work of reconciliation to be the Cross of Christ, a doctrine needed today. {Or things in the heavens} (\eite ta en tois ouranois\). Much needless trouble has been made over this phrase as if things in heaven were not exactly right. It is rather a hypothetical statement like verse 16| not put in categorical form (Abbott), _universitas rerum_ (Ellicott).

rwp@Colossians:2:6 @{As therefore ye received} (\h“s oun parelabete\). Second aorist active indicative of \paralamban“\ in same sense as in strkjv@1Thessalonians:4:1; strkjv@Phillipians:4:9| (both \manthan“\ and \paralamban“\) that is like \manthan“\, to learn (1:7|), from Epaphras and others. {Christ Jesus the Lord} (\ton Christon Iˆsoun ton Kurion\). This peculiar phrase occurs nowhere else by Paul. We have often \ho Christos\ (the Christ or Messiah) as in strkjv@Phillipians:1:15|, \Iˆsous Christos\ (Jesus Christ), \Christos Iˆsous\ (Christ Jesus), \ho Kurios Iˆsous\ (the Lord Jesus, very often), but nowhere else \ho Christos Iˆsous\ and \Iˆsous ho Kurios\. Hence it is plain that Paul here meets the two forms of Gnostic heresy about the Person of Christ (the recognition of the historical Jesus in his actual humanity against the Docetic Gnostics, the identity of the Christ or Messiah with this historical Jesus against the Cerinthian Gnostics, and the acknowledgment of him as Lord). "As therefore ye received the Christ (the Messiah), Jesus the Lord." Ye were taught right. {Walk in him} (\en aut“i peripateite\). "Go on walking in him" (present active indicative of \peripate“\). Stick to your first lessons in Christ.

rwp@Colossians:2:8 @{Take heed} (\blepete\). Present active imperative second person plural of \blep“\, common verb for warning like our "look out," "beware," "see to it." {Lest there shall be any one} (\mˆ tis estai\). Negative purpose with the future indicative, though the aorist subjunctive also occurs as in strkjv@2Corinthians:12:6|. {That maketh spoil of you} (\ho sulag“g“n\). Articular present active participle of \sulag“ge“\, late and rare (found here first) verb (from \sulˆ\, booty, and \ag“\, to lead, to carry), to carry off as booty a captive, slave, maiden. Only here in N.T. Note the singular here. There was some one outstanding leader who was doing most of the damage in leading the people astray. {Through his philosophy} (\dia tˆs philosophias\). The only use of the word in the N.T. and employed by Paul because the Gnostics were fond of it. Old word from \philosophos\ (\philos, sophos\, one devoted to the pursuit of wisdom) and in N.T. only in strkjv@Acts:17:18|. Paul does not condemn knowledge and wisdom (see verse 2|), but only this false philosophy, "knowledge falsely named" (\pseud“numos gn“sis\, strkjv@1Timothy:6:20|), and explained here by the next words. {And vain deceit} (\kai kenˆs apatˆs\). Old word for trick, guile, like riches (Matthew:13:22|). Descriptive of the philosophy of the Gnostics. {Tradition} (\paradosin\). Old word from \paradid“mi\, a giving over, a passing on. The word is colourless in itself. The tradition may be good (2Thessalonians:2:15; strkjv@3:6|) or bad (Mark:7:3|). Here it is worthless and harmful, merely the foolish theories of the Gnostics. {Rudiments} (\stoicheia\). Old word for anything in a \stoichos\ (row, series) like the letters of the alphabet, the materials of the universe (2Peter:3:10,12|), elementary teaching (Hebrews:5:12|), elements of Jewish ceremonial training (Acts:15:10; Gal strkjv@4:3,9|), the specious arguments of the Gnostic philosophers as here with all their aeons and rules of life. {And not after Christ} (\kai ou kata Christon\). Christ is the yardstick by which to measure philosophy and all phases of human knowledge. The Gnostics were measuring Christ by their philosophy as many men are doing today. They have it backwards. Christ is the measure for all human knowledge since he is the Creator and the Sustainer of the universe.

rwp@Colossians:2:9 @{For in him dwelleth all the fulness of the Godhead bodily} (\hoti en aut“i katoikei pƒn to plˆr“ma tˆs theotˆtos s“matik“s\). In this sentence, given as the reason (\hoti\, because) for the preceding claim for Christ as the measure of human knowledge Paul states the heart of his message about the Person of Christ. There dwells (at home) in Christ not one or more aspects of the Godhead (the very \essence\ of God, from \theos, deitas\) and not to be confused with \theiotes\ in strkjv@Romans:1:20| (from \theios\, the {quality} of God, _divinitas_), here only in N.T. as \theiotˆs\ only in strkjv@Romans:1:20|. The distinction is observed in Lucian and Plutarch. \Theiotˆs\ occurs in the papyri and inscriptions. Paul here asserts that "all the \plˆr“ma\ of the Godhead," not just certain aspects, dwells in Christ and in bodily form (\s“matik“s\, late and rare adverb, in Plutarch, inscription, here only in N.T.), dwells now in Christ in his glorified humanity (Phillipians:2:9-11|), "the body of his glory" (\t“i s“mati tˆs doxˆs\). The fulness of the God-head was in Christ before the Incarnation (John:1:1,18; strkjv@Phillipians:2:6|), during the Incarnation (John:1:14,18; strkjv@1John:1:1-3|). It was the Son of God who came in the likeness of men (Phillipians:2:7|). Paul here disposes of the Docetic theory that Jesus had no human body as well as the Cerinthian separation between the man Jesus and the aeon Christ. He asserts plainly the deity and the humanity of Jesus Christ in corporeal form.

rwp@Colossians:2:11 @{Ye were also circumcised} (\kai perietmˆthˆte\). First aorist passive indicative of \peritemn“\, to circumcise. But used here as a metaphor in a spiritual sense as in strkjv@Romans:2:29| "the circumcision of the heart." {Not made with hands} (\acheiropoiˆt“i\). This late and rare negative compound verbal occurs only in the N.T. (Mark:14:58; strkjv@2Corinthians:5:1; strkjv@Colossians:2:11|) by merely adding \a\ privative to the old verbal \cheiropoiˆtos\ (Acts:7:48; strkjv@Ephesians:2:11|), possibly first in strkjv@Mark:14:58| where both words occur concerning the temple. In strkjv@2Corinthians:5:1| the reference is to the resurrection body. The feminine form of this compound adjective is the same as the masculine. {In the putting off} (\en tˆi apekdusei\). As if an old garment (the fleshly body). From \apekduomai\ (Colossians:2:15|, possibly also coined by Paul) and occurring nowhere else so far as known. The word is made in a perfectly normal way by the perfective use of the two Greek prepositions (\apo, ek\), "a resource available for and generally used by any real thinker writing Greek" (Moulton and Milligan, _Vocabulary_). Paul had as much right to mint a Greek compound as any one and surely no one ever had more ideas to express and more power in doing it. {Of Christ} (\tou Christou\). Specifying genitive, the kind of circumcision that belongs to Christ, that of the heart.

rwp@Colossians:2:15 @{Having put off from himself} (\apekdusamenos\). Only here and strkjv@3:9| and one MS. of Josephus (\apekdus\). Both \apodu“\ and \ekdu“\ occur in ancient writers. Paul simply combines the two for expression of complete removal. But two serious problems arise here. Is God or Christ referred to by \apekdusamenos\? What is meant by "the principalities and the powers" (\tas archas kai tas exousias\)? Modern scholars differ radically and no full discussion can be attempted here as one finds in Lightfoot, Haupt, Abbott, Peake. On the whole I am inclined to look on God as still the subject and the powers to be angels such as the Gnostics worshipped and the verb to mean "despoil" (American Standard Version) rather than "having put off from himself." In the Cross of Christ God showed his power openly without aid or help of angels. {He made a show of them} (\edeigmatisen\). First aorist active indicative of \deigmatiz“\, late and rare verb from \deigma\ (Jude:1:7|), an example, and so to make an example of. Frequent in the papyri though later than \paradeigmatiz“\ and in N.T. only here and strkjv@Matthew:1:19| of Joseph's conduct toward Mary. No idea of disgrace is necessarily involved in the word. The publicity is made plain by "openly" (\en parrˆsiƒi\). {Triumphing over them on it} (\thriambeusas autous en aut“i\). On the Cross the triumph was won. This late, though common verb in _Koin‚_ writers (\ekthriambeu“\ in the papyri) occurs only twice in the N.T., once "to lead in triumph" (2Corinthians:2:14|), here to celebrate a triumph (the usual sense). It is derived from \thriambos\, a hymn sung in festal procession and is kin to the Latin _triumphus_ (our triumph), a triumphal procession of victorious Roman generals. God won a complete triumph over all the angelic agencies (\autous\, masculine regarded as personal agencies). Lightfoot adds, applying \thriambeusas\ to Christ: "The convict's gibbet is the victor's car." It is possible, of course, to take \aut“i\ as referring to \cheirographon\ (bond) or even to Christ.

rwp@Colossians:2:18 @{Rob you of your prize} (\katabrabeuet“\). Late and rare compound (\kata, brabeu“\, strkjv@Colossians:3:15|) to act as umpire against one, perhaps because of bribery in Demosthenes and Eustathius (two other examples in Preisigke's _Worterbuch_), here only in the N.T. Songs:here it means to decide or give judgment against. The judge at the games is called \brabeus\ and the prize \brabeion\ (1Corinthians:9:24; strkjv@Phillipians:3:14|). It is thus parallel to, but stronger than, \krinet“\ in verse 16|. {By a voluntary humility} (\thel“n en tapeinophrosunˆi\). Present active participle of \thel“\, to wish, to will, but a difficult idiom. Some take it as like an adverb for "wilfully" somewhat like \thelontas\ in strkjv@2Peter:3:5|. Others make it a Hebraism from the LXX usage, "finding pleasure in humility." The Revised Version margin has "of his own mere will, by humility." Hort suggested \en ethelotapeinophrosunˆi\ (in gratuitous humility), a word that occurs in Basil and made like \ethelothrˆskia\ in verse 23|. {And worshipping of the angels} (\kai thrˆskeiƒi t“n aggel“n\). In strkjv@3:12| humility (\tapeinophrosunˆn\) is a virtue, but it is linked with worship of the angels which is idolatry and so is probably false humility as in verse 23|. They may have argued for angel worship on the plea that God is high and far removed and so took angels as mediators as some men do today with angels and saints in place of Christ. {Dwelling in the things which he hath seen} (\ha heoraken embateu“n\). Some MSS. have "not," but not genuine. This verb \embateu“\ (from \embatˆs\, stepping in, going in) has given much trouble. Lightfoot has actually proposed \kenembateu“n\ (a verb that does not exist, though \kenembate“\ does occur) with \ai“ra\, to tread on empty air, an ingenious suggestion, but now unnecessary. It is an old word for going in to take possession (papyri examples also). W. M. Ramsay (_Teaching of Paul_, pp. 287ff.) shows from inscriptions in Klaros that the word is used of an initiate in the mysteries who "set foot in" (\enebateusen\) and performed the rest of the rites. Paul is here quoting the very work used of these initiates who "take their stand on" these imagined revelations in the mysteries. {Vainly puffed up} (\eikˆi phusioumenos\). Present passive participle of \phusio“\, late and vivid verb from \phusa\, pair of bellows, in N.T. only here and strkjv@1Corinthians:4:6,18f.; strkjv@8:1|. Powerful picture of the self-conceit of these bombastic Gnostics.

rwp@Colossians:2:23 @{Which things} (\hatina\). "Which very things," these ascetic regulations. {Have indeed a show of wisdom} (\estin logon men echonta sophias\). Periphrastic present indicative with \estin\ in the singular, but present indicative \echonta\ in the plural (\hatina\). \Logon sophias\ is probably "the repute of wisdom" (Abbott) like Plato and Herodotus. \Men\ (in deed) has no corresponding \de\. {In will-worship} (\en ethelothrˆskiƒi\). This word occurs nowhere else and was probably coined by Paul after the pattern of \ethelodouleia\, to describe the voluntary worship of angels (see strkjv@2:18|). {And humility} (\kai tapeinophrosunˆi\). Clearly here the bad sense, "in mock humility." {And severity to the body} (\kai apheidiƒi s“matos\). Old word (Plato) from \apheidˆs\, unsparing (\a\ privative, \pheidomai\, to spare). Here alone in N.T. Ascetics often practice flagellations and other hardnesses to the body. {Not of any value} (\ouk en timˆi tini\). \Timˆ\ usually means honour or price. {Against the indulgence of the flesh} (\pros plˆsmonˆn tˆs sarkos\). These words are sharply debated along with \timˆ\ just before. It is not unusual for \pros\ to be found in the sense of "against" rather than "with" or "for." See \pros\ in sense of {against} in strkjv@3:13; strkjv@Ephesians:6:11f.; strkjv@2Corinthians:5:12; strkjv@1Corinthians:6:1|. \Plˆsmonˆ\ is an old word from \pimplˆmi\, to fill and means satiety. It occurs here only in the N.T. Peake is inclined to agree with Hort and Haupt that there is a primitive corruption here. But the translation in the Revised Version is possible and it is true that mere rules do not carry us very far in human conduct as every father or mother knows, though we must have some regulations in family and state and church. But they are not enough of themselves.

rwp@Colossians:3:8 @{But now} (\nuni de\). Emphatic form of \nun\ in decided contrast (to \pote\ in verse 7|) in the resurrection life of strkjv@2:12; strkjv@3:1|. {Put ye also away} (\apothesthe kai humeis\). Second aorist middle imperative of old verb \apotithˆmi\, to put away, lay aside like old clothes. This metaphor of clothing Paul now uses with several verbs (\apothesthe\ here, \apekdusamenoi\ in verse 9|, \endusamenoi\ in verse 10|, \endusasthe\ in verse 12|). {All these} (\ta panta\). The whole bunch of filthy rags (anger \orgˆn\, wrath \thumon\, malice \kakian\, railing \blasphˆmian\, shameful speaking \aischrologian\). See somewhat similar lists of vices in strkjv@Colossians:3:5; strkjv@Galatians:5:20; strkjv@Ephesians:4:29-31|. These words have all been discussed except \aischrologian\, an old word for low and obscene speech which occurs here only in the N.T. It is made from \aischrologos\ (\aischros\ as in strkjv@1Corinthians:11:6| and that from \aischos\, disgrace). Note also the addition of "out of your mouth" (\ek tou stomatos hum“n\). The word was used for both abusive and filthy talk and Lightfoot combines both ideas as often happens. Such language should never come out of the mouth of a Christian living the new life in Christ.

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:1:4 @{Even as he chose us in him} (\kath“s exelexato hˆmƒs en aut“i\). First aorist middle indicative of \ekleg“\, to pick out, to choose. Definitive statement of God's elective grace concerning believers in Christ. {Before the foundation of the world} (\pro katabolˆs kosmou\). Old word from \kataball“\, to fling down, used of the deposit of seed, the laying of a foundation. This very phrase with \pro\ in the Prayer of Jesus (John:17:24|) of love of the Father toward the Son. It occurs also in strkjv@1Peter:1:20|. Elsewhere we have \apo\ (from) used with it (Matthew:25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:13:8; strkjv@17:8|). But Paul uses neither phrase elsewhere, though he has \apo t“n ai“n“n\ (from the ages) in strkjv@Ephesians:3:9|. Here in strkjv@Ephesians:1:3-14|. Paul in summary fashion gives an outline of his view of God's redemptive plans for the race. {That we should be} (\einai hˆmƒs\). Infinitive of purpose with the accusative of general reference (\hˆmƒs\). See strkjv@Colossians:1:22| for the same two adjectives and also \katen“pion autou\.

rwp@Ephesians:1:17 @{The Father of glory} (\ho patˆr tˆs doxˆs\). The God characterized by glory (the Shekinah, strkjv@Hebrews:9:5|) as in strkjv@Acts:7:2; strkjv@1Corinthians:2:8; strkjv@2Corinthians:1:3; strkjv@James:2:1|. {That--may give} (\hina--d“iˆ\). In strkjv@Colossians:1:9| \hina\ is preceded by \aitoumenoi\, but here the sub-final use depends on the general idea asking in the sentence. The form \d“iˆ\ is a late _Koin‚_ optative (second aorist active) for the usual \doiˆ\. It occurs also in strkjv@2Thessalonians:3:16; strkjv@Romans:15:5; strkjv@2Timothy:1:16,18| in the text of Westcott and Hort. Here B 63 read \d“i\ (like strkjv@John:15:16|) second aorist active subjunctive, the form naturally looked for after a primary tense (\pauomai\). This use of the volitive optative with \hina\ after a primary tense is rare, but not unknown in ancient Greek. {A spirit of wisdom and revelation} (\pneuma sophias kai apokalupse“s\). The Revised Version does not refer this use of \pneuma\ to the Holy Spirit (cf. strkjv@Galatians:6:1; strkjv@Romans:8:15|), but it is open to question if it is possible to obtain this wisdom and revelation apart from the Holy Spirit. {In the knowledge of him} (\en epign“sei autou\). In the full knowledge of Christ as in Colossians.

rwp@Ephesians:2:12 @{Separate from Christ} (\ch“ris Christou\). Ablative case with adverbial preposition \ch“ris\, describing their former condition as heathen. {Alienated from the commonwealth of Israel} (\apˆllotri“menoi tˆs politeias tou Israˆl\). Perfect passive participle of \apallotrio“\, for which see strkjv@Colossians:1:21|. Here followed by ablative case \politeias\, old word from \politeu“\, to be a citizen (Phillipians:1:27|) from \politˆs\ and that from \polis\ (city). Only twice in N.T., here as commonwealth (the spiritual Israel or Kingdom of God) and strkjv@Acts:22:28| as citizenship. {Strangers from the covenants of the promise} (\xenoi t“n diathˆk“n tˆs epaggelias\). For \xenos\ (Latin _hospes_), as stranger see strkjv@Matthew:25:35,38,43f.|, as guest-friend see strkjv@Romans:16:23|. Here it is followed by the ablative case \diathˆk“n\. {Having no hope} (\elpida mˆ echontes\). No hope of any kind. In strkjv@Galatians:4:8| \ouk\ (strong negative) occurs with \eidotes theon\, but here \mˆ\ gives a more subjective picture (1Thessalonians:4:5|). {Without God} (\atheoi\). Old Greek word, not in LXX, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul's words in strkjv@Romans:1:18-32|. "In the world" (\en t“i kosm“i\) goes with both phrases. It is a terrible picture that Paul gives, but a true one.

rwp@Ephesians:2:20 @{Being built upon} (\epoikodomˆthentes\). First aorist passive participle of \epoikodome“\, for which double compound verb see strkjv@1Corinthians:3:10; Co; strkjv@2:17|. {The foundation} (\epi t“i themeli“i\). Repetition of \epi\ with the locative case. See strkjv@1Corinthians:3:11| for this word. {Of the apostles and prophets} (\ton apostol“n kai prophˆt“n\). Genitive of apposition with \themeli“i\, consisting in. If one is surprised that Paul should refer so to the apostles, he being one himself, Peter does the same thing (2Peter:3:2|). Paul repeats this language in strkjv@3:5|. {Christ Jesus himself being the chief corner stone} (\ont“s akrog“nianiou autou Christou Iˆsou\). Genitive absolute. The compound \akrog“niaios\ occurs only in the LXX (first in strkjv@Isaiah:28:16|) and in the N.T. (here, strkjv@1Peter:2:6|). \Lithos\ (stone) is understood. Jesus had spoken of himself as the stone, rejected by the Jewish builders (experts), but chosen of God as the head of the corner (Matthew:21:42|), \eis kephalˆn g“nias\. "The \akrog“niaios\ here is the primary foundation-stone at the angle of the structure by which the architect fixes a standard for the bearings of the walls and cross-walls throughout" (W. W. Lloyd).

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

rwp@Ephesians:4:26 @{Be ye angry and sin not} (\orgizesthe kai mˆ hamartanete\). Permissive imperative, not a command to be angry. Prohibition against sinning as the peril in anger. Quotation from strkjv@Psalms:4:4|. {Let not the sun go down upon your wrath} (\ho hˆlios mˆ epiduet“ epi parorgism“i\). Danger in settled mood of anger. \Parorgismos\ (provocation), from \parorgiz“\, to exasperate to anger, occurs only in LXX and here in N.T.

rwp@Ephesians:5:14 @{Wherefore he saith} (\dio legei\). Apparently a free adaptation of strkjv@Isaiah:26:19; strkjv@60:1|. The form \anasta\ for \anastˆthi\ (second person singular imperative second aorist active of \anistˆmi\) occurs in strkjv@Acts:12:7|. {Shall shine} (\epiphausei\). Future active of \epiphausk“\, a form occurring in Job:(Job:25:5; strkjv@31:26|), a variation of \epiph“sk“\. The last line suggests the possibility that we have here the fragment of an early Christian hymn like strkjv@1Timothy:3:16|.

rwp@Ephesians:6:12 @{Our wrestling is not} (\ouk estin hˆmin hˆ palˆ\). "To us the wrestling is not." \Palˆ\ is an old word from \pall“\, to throw, to swing (from Homer to the papyri, though here only in N.T.), a contest between two till one hurls the other down and holds him down (\katech“\). Note \pros\ again (five times) in sense of "against," face to face conflict to the finish. {The world-rulers of this darkness} (\tous kosmokratoras tou skotous toutou\). This phrase occurs here alone. In strkjv@John:14:30| Satan is called "the ruler of this world" (\ho arch“n tou kosmou toutou\). In strkjv@2Corinthians:4:4| he is termed "the god of this age" (\ho theos tou ai“nos toutou\). The word \kosmokrat“r\ is found in the Orphic Hymns of Satan, in Gnostic writings of the devil, in rabbinical writings (transliterated) of the angel of death, in inscriptions of the Emperor Caracalla. These "world-rulers" are limited to "this darkness" here on earth. {The spiritual hosts of wickedness} (\ta pneumatika tˆs ponˆrias\). No word for "hosts" in the Greek. Probably simply, "the spiritual things (or elements) of wickedness." \Ponˆria\ (from \ponˆros\) is depravity (Matthew:22:18; strkjv@1Corinthians:5:8|). {In the heavenly places} (\en tois epouraniois\). Clearly so here. Our "wrestling" is with foes of evil natural and supernatural. We sorely need "the panoply of God" (furnished by God).

rwp@Galatians:1:4 @{For our sins} (\huper t“n hamarti“n\). Some MSS. have \peri\ (concerning). In the _Koin‚_ this use of \huper\ as like \peri\ has come to be common. He refers to the death of Christ (cf. strkjv@1Corinthians:15:3; strkjv@Galatians:2:20; strkjv@Romans:5:6f.|). As a rule \peri\ occurs of things, \huper\ of persons. {Deliver} (\exelˆtai\). Second aorist middle subjunctive (final clause with \hop“s\) of \exaire“\, old verb to pluck out, to rescue (Acts:23:27|). "Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage" (Lightfoot). {Out of this present evil world} (\ek tou ai“nos tou enest“tos ponˆrou\). Literally, "out of the age the existing one being evil." The predicate position of \ponˆrou\ calls emphatic attention to it. Each word here is of interest and has been already discussed. See on ¯Matthew:13:22| for \ai“n\, strkjv@Matthew:6:23| for \ponˆros\. \Enest“tos\ is genitive masculine singular of \enest“s\ second perfect (intransitive) participle of \enistˆmi\ for which see on ¯2Thessalonians:2:12; strkjv@1Corinthians:3:22; strkjv@7:26|. It is present as related to future (Romans:8:38; strkjv@Hebrews:9:9|). {According to the will of God} (\kata to thelˆma tou theou\). Not according to any merit in us.

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

rwp@Galatians:2:5 @{No, not for an hour} (\oude pros h“ran\). Pointed denial that he and Barnabas yielded at all "in the way of subjection" (\tˆi hupotagˆi\, in the subjection demanded of them). The compromisers pleaded for the circumcision of Titus "because of the false brethren" in order to have peace. The old verb \eik“\, to yield, occurs here alone in the N.T. See strkjv@2Corinthians:9:13| for \hupotagˆ\. {The truth of the gospel} (\hˆ alˆtheia tou euaggeliou\). It was a grave crisis to call for such language. The whole problem of Gentile Christianity was involved in the case of Titus, whether Christianity was to be merely a modified brand of legalistic Judaism or a spiritual religion, the true Judaism (the children of Abraham by faith). The case of Timothy later was utterly different, for he had a Jewish mother and a Greek father. Titus was pure Greek.

rwp@Galatians:2:20 @{I have been crucified with Christ} (\Christ“i sunestaur“mai\). One of Paul's greatest mystical sayings. Perfect passive indicative of \sustauro“\ with the associative instrumental case (\Christ“i\). Paul uses the same word in strkjv@Romans:6:6| for the same idea. In the Gospels it occurs of literal crucifixion about the robbers and Christ (Matthew:27:44; strkjv@Mark:15:32; strkjv@John:19:32|). Paul died to the law and was crucified with Christ. He uses often the idea of dying with Christ (Galatians:5:24; strkjv@6:14; strkjv@Romans:6:8; strkjv@Colossians:2:20|) and burial with Christ also (Romans:6:4; strkjv@Colossians:2:12|). {No longer I} (\ouketi eg“\). Songs:complete has become Paul's identification with Christ that his separate personality is merged into that of Christ. This language helps one to understand the victorious cry in strkjv@Romans:7:25|. It is the union of the vine and the branch (John:15:1-6|). {Which is in the Son of God} (\tˆi tou huiou tou theou\). The objective genitive, not the faith of the Son of God. {For me} (\huper emou\). Paul has the closest personal feeling toward Christ. "He appropriates to himself, as Chrysostom observes, the love which belongs equally to the whole world. For Christ is indeed the personal friend of each man individually" (Lightfoot).

rwp@Galatians:3:8 @{Foreseeing} (\proidousa\). Second aorist active participle of \proora“\. The Scripture is here personified. Alone in this sense of "sight," but common with \legei\ or \eipen\ (says, said) and really in verse 22| "hath shut up" (\sunekleisen\). {Would justify} (\dikaioi\). Present active indicative, "does justify." {Preached the gospel beforehand} (\proeuˆggelisato\). First aorist middle indicative of \proeuaggelizomai\ with augment on \a\ though both \pro\ and \eu\ before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in strkjv@Genesis:12:3; strkjv@18:18|, putting \panta ta ethnˆ\ (all the nations) in strkjv@18:18| for \pƒsai hai phulai\ (all the tribes) of the earth. It is a crucial passage for Paul's point, showing that the promise to Abraham included all the nations of the earth. The verb \eneuloge“\ (future passive here) occurs in the LXX and here only in N.T. (not strkjv@Acts:3:25| in correct text). {In thee} (\en soi\). "As their spiritual progenitor" (Lightfoot).

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:6:6 @{That is taught} (\ho katˆchoumenos\). For this late and rare verb \katˆche“\, see on ¯Luke:1:4; strkjv@Acts:18:25; strkjv@1Corinthians:14:19|. It occurs in the papyri for legal instruction. Here the present passive participle retains the accusative of the thing. The active (\t“i katˆchounti\) joined with the passive is interesting as showing how early we find paid teachers in the churches. Those who receive instruction are called on to "contribute" (better than "communicate" for \koin“neit“\) for the time of the teacher (Burton). There was a teaching class thus early (1Thessalonians:5:12; strkjv@1Corinthians:12:28; strkjv@Ephesians:4:11; strkjv@1Thessalonians:5:17|).

rwp@Galatians:6:7 @{Be not deceived} (\mˆ planƒsthe\). Present passive imperative with \mˆ\, "stop being led astray" (\plana“\, common verb to wander, to lead astray as in strkjv@Matthew:24:4f.|). {God is not mocked} (\ou muktˆrizetai\). This rare verb (common in LXX) occurs in Lysias. It comes from \muktˆr\ (nose) and means to turn the nose up at one. That is done towards God, but never without punishment, Paul means to say. In particular, he means "an evasion of his laws which men think to accomplish, but, in fact, cannot" (Burton). {Whatsoever a man soweth} (\ho ean speirˆi anthr“pos\). Indefinite relative clause with \ean\ and the active subjunctive (either aorist or present, form same here). One of the most frequent of ancient proverbs (Job:4:8|; Arist., _Rhet_. iii. 3). Already in strkjv@2Corinthians:9:6|. Same point in strkjv@Matthew:7:16; strkjv@Mark:4:26f|. {That} (\touto\). That very thing, not something different. {Reap} (\therisei\). See on ¯Matthew:6:26| for this old verb.

rwp@Hebrews:1:2 @{At the end of these days} (\ep' eschatou t“n hˆmer“n tout“n\). In contrast with \palai\ above. {Hath spoken} (\elalˆsen\). First aorist indicative of \lale“\, the same verb as above, "did speak" in a final and full revelation. {In his Son} (\en hui“i\). In sharp contrast to \en tois prophˆtais\. "The Old Testament slopes upward to Christ" (J. R. Sampey). No article or pronoun here with the preposition \en\, giving the absolute sense of "Son." Here the idea is not merely what Jesus said, but what he is (Dods), God's Son who reveals the Father (John:1:18|). "The revelation was a _son-revelation_" (Vincent). {Hath appointed} (\ethˆken\). First aorist (kappa aorist) active of \tithˆmi\, a timeless aorist. {Heir of all things} (\klˆronomon pant“n\). See strkjv@Mark:12:6| for \ho klˆronomos\ in Christ's parable, perhaps an allusion here to this parable (Moffatt). The idea of sonship easily passes into that of heirship (Galatians:4:7; strkjv@Romans:8:17|). See the claim of Christ in strkjv@Matthew:11:27; strkjv@28:18| even before the Ascension. {Through whom} (\di' hou\). The Son as Heir is also the Intermediate Agent (\dia\) in the work of creation as we have it in strkjv@Colossians:1:16f.; strkjv@John:1:3|. {The worlds} (\tous ai“nas\). "The ages" (_secula_, Vulgate). See strkjv@11:3| also where \tous ai“nas=ton kosmon\ (the world) or the universe like \ta panta\ (the all things) in strkjv@1:3; strkjv@Romans:11:36; strkjv@Colossians:1:16|. The original sense of \ai“n\ (from \aei\, always) occurs in strkjv@Hebrews:5:20|, but here "by metonomy of the container for the contained" (Thayer) for "the worlds" (the universe) as in LXX, Philo, Josephus.

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

rwp@Hebrews:1:4 @{Having become} (\genomenos\). Second aorist middle participle of \ginomai\. In contrast with on in verse 3|. {By so much} (\tosout“i\). Instrumental case of \tosoutos\ correlative with \hos“i\ (as) with comparative in both clauses (\kreitt“n\, better, comparative of \kratus\, \diaphor“teron\, more excellent, comparative of \diaphoros\). {Than the angels} (\t“n aggel“n\). Ablative of comparison after \kreitt“n\, as often. {Than they} (\par' autous\). Instead of the ablative \aut“n\ here the preposition \para\ (along, by the side of) with the accusative occurs, another common idiom as in strkjv@3:3; strkjv@9:23|. \Diaphoros\ only in Hebrews in N.T. except strkjv@Romans:12:6|. {Hath inherited} (\keklˆronomˆken\). Perfect active indicative of \klˆronome“\ (from \klˆronomos\, heir, verse 2|), and still inherits it, the name (\onoma\, oriental sense of rank) of "Son" which is superior to prophets as already shown (1:2|) and also to angels (1:4-2:18|) as he now proceeds to prove. Jesus is superior to angels as God's Son, his deity (1:4-2:4|). The author proves it from Scripture (1:4-14|).

rwp@Hebrews:1:14 @{Ministering spirits} (\leitourgika pneumata\). Thayer says that \leitourgikos\ was not found in profane authors, but it occurs in the papyri for "work tax" (money in place of service) and for religious service also. The word is made from \leitourgia\ (Luke:1:23; strkjv@Hebrews:8:6; strkjv@9:21|). {Sent forth} (\apostellomena\). Present passive participle of \apostell“\, sent forth repeatedly, from time to time as occasion requires. {For the sake of} (\dia\). With the accusative, the usual causal meaning of \dia\. {That shall inherit} (\tous mellontas klˆronomein\). "That are going to inherit," common idiom of \mell“\ (present active participle) with the infinitive (present active here), "destined to inherit" (Matthew:11:14|). {Salvation} (\s“tˆrian\). Here used of the final salvation in its consummation. Only here in the N.T. do we have "inherent salvation," but see strkjv@6:12; strkjv@12:17|. We do not have here the doctrine of special guardian angels for each of us, but simply the fact that angels are used for our good. "And if so, may we not be aided, inspired, guided by a cloud of witnesses--not witnesses only, but helpers, agents like ourselves of the immanent God?" (Sir Oliver Lodge, _The Hibbert Journal_, Jan., 1903, p. 223).

rwp@Hebrews:2:9 @{Even Jesus} (\Iˆsoun\). We do not see man triumphant, but we do see Jesus, for the author is not ashamed of his human name, realizing man's destiny, "the very one who has been made a little lower than the angels" (\ton brachu ti par' aggelous ˆlatt“menon\), quoting and applying the language of the Psalm in verse 7| to Jesus (with article \ton\ and the perfect passive participle of \elatta“\). But this is not all. Death has defeated man, but Jesus has conquered death. {Because of the suffering of death} (\dia to pathˆma tou thanatou\). The causal sense of \dia\ with the accusative as in strkjv@1:14|. Jesus in his humanity was put lower than the angels "for a little while" (\brachu ti\). Because of the suffering of death we see (\blepomen\) Jesus crowned (\estephan“menon\, perfect passive participle of \stephano“\ from verse 7|), crowned already "with glory and honour" as Paul shows in strkjv@Phillipians:2:9-11| (more highly exalted, \huperups“sen\) "that at the name of Jesus every knee should bow." There is more glory to come to Jesus surely, but he is already at God's right hand (1:3|). {That by the grace of God he should taste death for every man} (\hop“s chariti theou huper pantos geusˆtai thanatou\). This purpose clause (\hop“s\ instead of the more usual \hina\) is pregnant with meaning. The author interprets and applies the language of the Psalm to Jesus and here puts Christ's death in behalf of (\huper\), and so instead of, every man as the motive for his incarnation and death on the Cross. The phrase to taste death (\geuomai thanatou\) occurs in the Gospels (Matthew:16:28; strkjv@Mark:9:1; strkjv@Luke:9:27; strkjv@John:8:52|), though not in the ancient Greek. It means to see death (Hebrews:11:5|), "a bitter experience, not a rapid sip" (Moffatt). His death was in behalf of every one (not everything as the early Greek theologians took it). The death of Christ (Andrew Fuller) was sufficient for all, efficient for some. It is all "by the grace (\chariti\, instrumental case) of God," a thoroughly Pauline idea. Curiously enough some MSS. read \ch“ris theou\ (apart from God) in place of \chariti theou\, Nestorian doctrine whatever the origin.

rwp@Hebrews:2:17 @{Wherefore} (\hothen\). Old relative adverb (\ho\ and enclitic \then\, whence of place (Matthew:12:44|), of source (1John:2:18|), of cause as here and often in Hebrews (3:1; strkjv@7:25; strkjv@8:3; strkjv@9:18; strkjv@11:19|). {It behoved him} (\“pheilen\). Imperfect active of \opheil“\, old verb to owe, money (Matthew:18:28|), service and love (Romans:13:8|), duty or obligation as here and often in N.T. (Luke:17:10|). Jesus is here the subject and the reference is to the incarnation. Having undertaken the work of redemption (John:3:16|), voluntarily (John:10:17|), Jesus was under obligation to be properly equipped for that priestly service and sacrifice. {In all things} (\kata panta\). Except yielding to sin (Hebrews:4:15|) and yet he knew what temptation was, difficult as it may be for us to comprehend that in the Son of God who is also the Son of man (Mark:1:13|). Jesus fought through to victory over Satan. {To be made like unto his brethren} (\tois adelphois homoi“thˆnai\). First aorist passive infinitive of \homoio“\, old and common verb from \homoios\ (like), as in strkjv@Matthew:6:8|, with the associative instrumental case as here. Christ, our Elder Brother, resembles us in reality (Phillipians:2:7| "in the likeness of men") as we shall resemble him in the end (Romans:8:29| "first-born among many brethren"; strkjv@1John:3:2| "like him"), where the same root is used as here (\hoi“ma, homoios\). That he might be (\hina genˆtai\). Purpose clause with \hina\ and the second aorist middle subjunctive of \ginomai\, to become, "that he might become." That was only possible by being like his brethren in actual human nature. {Merciful and faithful high priest} (\eleˆm“n kai pistos archiereus\). The sudden use of \archiereus\ here for Jesus has been anticipated by strkjv@1:3; strkjv@2:9| and see strkjv@3:1|. Jesus as the priest-victim is the chief topic of the Epistle. These two adjectives (\eleˆm“n\ and \pistos\) touch the chief points in the function of the high priest (5:1-10|), sympathy and fidelity to God. The Sadducean high priests (Annas and Caiaphas) were political and ecclesiastical tools and puppets out of sympathy with the people and chosen by Rome. {In things pertaining to God} (\ta pros ton theon\). The adverbial accusative of the article is a common idiom. See the very idiom \ta pros ton theon\ in strkjv@Exodus:18:19; strkjv@Romans:15:17|. This use of \pros\ we had already in strkjv@Hebrews:1:7f|. On the day of atonement the high priest entered the holy of holies and officiated in behalf of the people. {To make propitiation for} (\eis to hilaskesthai\). Purpose clause with \eis to\ and the infinitive (common Greek idiom), here present indirect middle of \hilaskomai\, to render propitious to oneself (from \hilaos\, Attic \hile“s\, gracious). This idea occurs in the LXX (Psalms:65:3|), but only here in N.T., though in strkjv@Luke:18:13| the passive form (\hilasthˆti\) occurs as in strkjv@2Kings:5:18|. In strkjv@1John:2:2| we have \hilasmos\ used of Christ (cf. strkjv@Hebrews:7:25|). The inscriptions illustrate the meaning in strkjv@Hebrews:2:17| as well as the LXX.

rwp@Hebrews:3:12 @{Take heed} (\blepete\). Present active imperative as in strkjv@Phillipians:3:2| (three times) of \blep“\ in place of the more usual \horate\. Solemn warning to the Jewish Christians from the experience of the Israelites as told in strkjv@Psalms:95|. {Lest haply there shall be} (\mˆ pote estai\). Negative purpose with \mˆ pote\ and the future indicative as in strkjv@Mark:14:2|. But we have in strkjv@Colossians:2:8| \mˆ tis estai\ as in strkjv@Hebrews:12:25|; \mˆ\ occurs with the aorist subjunctive, and \mˆ pote\ with present subjunctive (Hebrews:4:1|) or aorist subjunctive (Acts:5:39|). {In any one of you} (\en tini hum“n\). The application is personal and pointed. {An evil heart of unbelief} (\kardia ponˆra apistias\). A remarkable combination. {Heart} (\kardia\) is common in the LXX (about 1,000 times), but "evil heart" only twice in the O.T. (Jeremiah:16:12; strkjv@18:12|). \Apistias\ is more than mere unbelief, here rather disbelief, refusal to believe, genitive case describing the evil heart marked by disbelief which is no mark of intelligence then or now. {In falling away from the living God} (\en t“i apostˆnai apo theou z“ntos\). "In the falling away" (locative case with \en\ of the second aorist active (intransitive) infinitive of \aphistˆmi\, to stand off from, to step aside from (\apo\ with the ablative case \theou\) the living God (common phrase in the O.T. and the N.T. for God as opposed to lifeless idols)). "Remember that to apostatize from Christ in whom you have found God is to apostatize from God" (Dods). That is true today. See strkjv@Ezekiel:20:8| for this use of the verb.

rwp@Hebrews:5:2 @{Who can bear gently} (\metriopathein dunamenos\). Present active infinitive of the late verb \metriopathe“\ (\metrios\, moderate, \pate“\, to feel or suffer). It is a philosophical term used by Aristotle to oppose the \apatheia\ (lack of feeling) of the Stoics. Philo ranks it below \apatheia\. Josephus (_Ant_. XII. 32) uses it of the moderation of Vespasian and Titus towards the Jews. It occurs here only in the N.T. "If the priest is cordially to plead with God for the sinner, he must bridle his natural disgust at the loathsomeness of sensuality, his impatience at the frequently recurring fall, his hopeless alienation from the hypocrite and the superficial, his indignation at any confession he hears from the penitent" (Dods). {With the ignorant} (\tois agnoousin\). Dative case of the articular present active participle of \agnoe“\, old verb not to know (Mark:9:32|). {And erring} (\kai plan“menois\). Present middle participle (dative case) of \plana“\. The one article with both participles probably makes it a hendiadys, sins of ignorance (both accidence and sudden passion) as opposed to high-handed sins of presumption and deliberate purpose. People who sinned "willingly" (\hekousi“s\, strkjv@10:26|) had no provision in the Levitical system. For deliberate apostasy (3:12; strkjv@10:26|) no pardon is offered. {Is compassed with infirmity} (\perikeitai astheneian\). Present passive indicative of the old verb \perikeimai\ here used transitively as in strkjv@Acts:28:20| (\halusin\, chain). The priest himself has weakness lying around him like a chain. Not so Jesus.

rwp@Hebrews:5:6 @{In another place} (\en heter“i\). That is strkjv@Psalms:110:4|. It is this crucial passage by which the author will prove the superiority of Jesus to Aaron as high priest. Only the word priest (\hiereus\) occurs here which the author uses as synonymous with high priest (\archiereus\). The point lies in the meaning of the phrase "After the order of Melchizedek" (\kata tˆn taxin Melchisedek\). But at this point the only thing pressed is the fact of the divine appointment of Jesus as priest. He returns to this point (5:10-7:28|).

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:6:4 @{As touching those who were once enlightened} (\tous hapax ph“tisthentas\). First aorist passive articular participle (the once for all enlightened) of \photiz“\, old and common verb (from \ph“s\) as in strkjv@Luke:11:36|. The metaphorical sense here (cf. strkjv@John:1:9; strkjv@Ephesians:1:18; strkjv@Hebrews:10:32|) occurs in Polybius and Epictetus. The accusative case is due to \anakainizein\ in verse 6|. \Hapax\ here is "once for all," not once upon a time (\pote\) and occurs again (9:7,26,27,28; strkjv@12:26,27|). {Tasted of the heavenly gift} (\geusamenous tˆs d“reas tˆs epouraniou\). First aorist middle participle of \geu“\, old verb once with accusative (verse 5|, \kalon rˆma, dunameis\), usually with genitive (Hebrews:2:9|) as here. {Partakers of the Holy Ghost} (\metochous pneumatos hagiou\). See strkjv@3:14| for \metochoi\. These are all given as actual spiritual experiences. {And then fell away} (\kai parapesontas\). No "then" here, though the second aorist (effective) active participle of \parapipt“\, old verb to fall beside (aside), means that. Only here in N.T. In Gal strkjv@5:4| we have \tˆs charitos exepesate\ (ye fell out of grace, to law, Paul means).

rwp@Hebrews:6:18 @{By two immutable things} (\dia duo pragmat“n ametathet“n\). See verse 17|. God's promise and God's oath, both unchangeable. {In which it is impossible for God to lie} (\en hois adunaton pseusasthai theon\). Put this "impossibility" by that in verses 4-6|. {Theon} is accusative of general reference with \pseusasthai\, first aorist middle infinitive of \pseudomai\. {That we may have} (\hina ech“men\). Purpose clause with \hina\ and the present active subjunctive of \ech“\, "that we may keep on having." {Strong consolation} (\ischuran paraklˆsin\). "Strong encouragement" by those two immutable things. {Who have fled for refuge} (\hoi kataphugontes\). Articular effective second aorist active participle of \katapheug“\, old verb, in N.T. only here and strkjv@Acts:14:6|. The word occurs for fleeing to the cities of refuge (Deuteronomy:4:42; strkjv@19:5; strkjv@Joshua:20:9|). {To lay hold of} (\kratˆsai\). First aorist active (single act) infinitive of \krate“\ in contrast with present tense in strkjv@4:14| (hold fast). {Set before us} (\prokeimenˆs\). Placed before us as the goal. See this same participle used with the "joy" (\charas\) set before Jesus (12:2|).

rwp@Hebrews:7:11 @{Perfection} (\telei“sis\). Abstract substantive of \teleio“\. More the act than the quality or state (\teleiotˆs\, strkjv@6:1|). The condition is of the second class, "if there were perfection, etc." The Levitical priesthood failed to give men "a perfectly adequate relation to God" (Moffatt). {Priesthood} (\hierosunˆs\). Old word, in N.T. only here, verses 12,24|. Cf. \hieretia\ in verse 5|. The adjective \Leueitikˆ\ occurs in Philo. {Received the law} (\nenomothetˆtai\). Perfect passive indicative of \nomothete“\, old compound to enact law (\nomos, tithˆmi\), to furnish with law (as here), only other N.T. example in strkjv@8:6|. {What further need was there?} (\tis eti chreia;\). No copula expressed, but it would normally be \ˆn an\, not just \ˆn\: "What need still would there be?" {Another priest} (\heteron hierea\). Of a different line (\heteron\), not just one more (\allon\). Accusative of general reference with the infinitive \anistasthai\ (present middle of \anistˆmi\ intransitive). {And not to be reckoned} (\kai ou legesthai\). The negative \ou\ belongs rather to the descriptive clause than just to the infinitive.

rwp@Hebrews:7:27 @{First} (\proteron\). Regular adverb for comparison between two, though \pr“ton\ often occurs also (John:1:41|), with \epeita\ (then) following. {For the sins} (\ton\). Only the article in the Greek with repetition of \huper\ or of \hamarti“n\. {When he offered up himself} (\heauton anenegkas\). First aorist active participle of \anapher“\, to offer up. See same idea in strkjv@9:14| where \heauton prosˆnegken\ is used. Old verb for sacrifice to place on the altar (1Peter:2:5,24|).

rwp@Hebrews:8:1 @{In the things which we are saying} (\epi tois legomenois\). Locative case of the articular present passive participle of \leg“\ after \epi\ as in strkjv@Luke:5:5; strkjv@Hebrews:11:4|, "in the matter of the things being discussed." {The chief point} (\kephalaion\). Neuter singular of the adjective \kephalaios\ (from \kephalˆ\, head), belonging to the head. Vulgate _capitulum_, nominative absolute in old and common sense, the main matter (even so without the article as in Thucydides), "the pith" (Coverdale), common in the papyri as in Greek literature. The word also occurs in the sense of the sum total or a sum of money (Acts:22:28|) as in Plutarch, Josephus, and also in the papyri (Moulton and Milligan's _Vocabulary_). {Such an high priest} (\toiouton archierea\). As the one described in chapters strkjv@4:16-7:28| and in particular strkjv@7:26| (\toioutos\) strkjv@7:27,28|. But the discussion of the priestly work of Jesus continues through strkjv@12:3|. \Toioutos\ is both retrospective and prospective. Here we have a summary of the five points of superiority of Jesus as high priest (8:1-6|). He is himself a better priest than Aaron (\toioutos\ in strkjv@8:1| such as shown in strkjv@4:16-7:28|); he works in a better sanctuary (8:2,5|); he offers a better sacrifice (8:3f.|); he is mediator of a better covenant (8:6|); his work rests on better promises (8:6|); hence he has obtained a better ministry as a whole (8:6|). In this resum‚ (\kephelaion\) the author gives the pith (\kephalaion\) of his argument, curiously enough with both senses of \kephalaion\ (pith, summary) pertinent. He will discuss the four points remaining thus: (1) the better covenant, strkjv@8:7-13|. (2) The better sanctuary, strkjv@9:1-12|. (3) The better sacrifice, strkjv@9:13-10:18|. (4) The better promises, strkjv@10:19-12:3|. One point (the better high priest, like Melchizedek) has already been discussed (4:16-7:28|). {Sat down} (\ekathisen\). Repetition of strkjv@1:3| with \tou thronou\ (the throne) added. This phrase prepares the way for the next point.

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

rwp@Hebrews:9:26 @{Else must he often have suffered} (\epei edei auton pollakis pathein\). A common elliptical use of \epei\ after which one must supply "if that were true" or "in that case," a protasis of a condition of the second class assumed to be untrue. The conclusion with \edei\ is without \an\ (verbs of necessity, obligation, etc.). See Robertson, _Grammar_, p. 963. The conclusion with \an\ occurs in strkjv@10:2|. See also strkjv@1Corinthians:5:10|. "Since, if that were true, it would be necessary for him to suffer often." {Since the foundation of the world} (\apo katabolˆs kosmou\). See strkjv@4:3| for this phrase. The one sacrifice of Christ is of absolute and final value (1Peter:1:19f.; strkjv@Revelation:13:8|). {At the end} (\epi sunteleiƒi\). Consummation or completion as in strkjv@Matthew:13:39f.| which see. {Hath he been manifested} (\pephaner“tai\). Perfect passive indicative of \phanero“\, permanent state. See "the primitive hymn or confession of faith" (Moffatt) in strkjv@1Timothy:3:16| and also strkjv@1Peter:1:20|. Jesus came once for all (Hebrews:1:2|). {To put away sin} (\eis athetˆsin tˆs hamartias\). See strkjv@7:18| for the word \athetˆsis\. "The sacrifice of Christ dealt with sin as a principle: the Levitical sacrifices with individual transgressions" (Vincent).

rwp@Hebrews:10:32 @{Call to remembrance} (\anamimnˆskesthe\). Present middle imperative of \anamimnˆsk“\, as in strkjv@2Corinthians:7:15| "remind yourselves." The former days were some distance in the past (5:12|), some years at any rate. It is a definite experience of people in a certain place. Jerusalem Christians had had experiences of this nature, but so had others. {After ye were enlightened} (\ph“tisthentes\). First aorist passive participle of \ph“tiz“\ in the same sense as in strkjv@6:4| (regeneration) and like "the full knowledge of the truth" in strkjv@10:26|. {Conflict} (\athlˆsin\). Late word from \athle“\, to engage in a public contest in the games (2Timothy:2:5|), only here in the N.T. It occurs in the inscriptions. Cf. strkjv@2:10| for the benefit of "sufferings" in training.

rwp@Hebrews:11:29 @{Which assaying to do} (\hˆs pieran labontes\). Literally, "of which taking trial" (second aorist active participle of \lamban“\, to take). The idiom \peiran lambanein\ occurs in strkjv@Deuteronomy:28:56|, in N.T. only here and verse 36|, though a classical idiom (Demosthenes, etc.). {Were swallowed up} (\katepothˆsan\). First aorist passive indicative of \katapin“\, to drink down, to swallow down (Matthew:23:24|).

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:3:14 @{Bitter jealousy} (\zˆlon pikron\). \Zˆlos\ occurs in N.T. in good sense (John:2:17|) and bad sense (Acts:5:17|). Pride of knowledge is evil (1Corinthians:8:1|) and leaves a bitter taste. See "root of bitterness" in strkjv@Hebrews:12:14| (cf. strkjv@Ephesians:4:31|). This is a condition of the first class. {Faction} (\erithian\). Late word, from \erithos\ (hireling, from \eritheu“\ to spin wool), a pushing forward for personal ends, partisanship, as in strkjv@Phillipians:1:16|. {In your heart} (\en tˆi kardiƒi hum“n\). The real fountain (\pˆgˆ\, verse 11|). {Glory not} (\mˆ katakauchƒsthe\). Present middle imperative of \katakauchaomai\, for which see strkjv@2:13|. Wisdom is essential for the teacher. Boasting arrogance disproves the possession of wisdom. {Lie not against the truth} (\pseudesthe kata tˆs alˆtheias\). Present middle imperative of \pseudomai\, old verb, to play false, with \mˆ\ carried over. Lying against the truth is futile. By your conduct do not belie the truth which you teach; a solemn and needed lesson. Cf. strkjv@Romans:1:18f., strkjv@2:18,20|.

rwp@James:4:5 @{The Scripture} (\hˆ graphˆ\). Personification as in strkjv@Galatians:3:8; strkjv@James:2:23|. But no O.T. passage is precisely like this, though it is "a poetical rendering" (Ropes) of strkjv@Exodus:20:5|. The general thought occurs also in strkjv@Genesis:6:3-5; strkjv@Isaiah:63:8-16|, etc. Paul has the same idea also (Galatians:5:17,21; strkjv@Romans:8:6,8|). It is possible that the reference is really to the quotation in verse 6| from strkjv@Proverbs:3:34| and treating all before as a parenthesis. There is no way to decide positively. {In vain} (\ken“s\). Old adverb (Aristotle) from \ken“s\ (2:20|), here alone in N.T. "Emptily," not meaning what it says. {Made to dwell} (\kat“ikisen\). First aorist active of \katoikiz“\, old verb, to give a dwelling to, only here in N.T. {Long unto envying} (\pros phthonon epipothei\). A difficult phrase. Some even take \pros phthonon\ with \legei\ rather than with \epipothei\, as it naturally does go, meaning "jealously." But even so, with God presented as a jealous lover, does \to pneuma\ refer to the Holy Spirit as the subject of \epipothei\ or to man's spirit as the object of \epipothei\? Probably the former and \epipothei\ then means to yearn after in the good sense as in strkjv@Phillipians:1:8|.

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

rwp@James:5:11 @{We call blessed} (\makarizomen\). Old word (present active indicative of \makariz“\), from \makarios\ (happy), in N.T. only here and strkjv@Luke:1:48|. "We felicitate." As in strkjv@1:3,12; strkjv@Daniel:12:12|. {Ye have heard} (\ˆkousate\). First aorist (constative) active indicative of \akou“\. As in strkjv@Matthew:5:21,27,33,38,43|. Ropes suggests in the synagogues. {Of Job} (\I“b\). Job:did complain, but he refused to renounce God (Job:1:21; strkjv@2:10; strkjv@13:15; strkjv@16:19; strkjv@19:25f.|). He had become a stock illustration of loyal endurance. {Ye have seen} (\eidete\). Second aorist (constative) active indicative of \hora“\. In Job's case. {The end of the Lord} (\to telos kuriou\). The conclusion wrought by the Lord in Job's case (Job:42:12|). {Full of pity} (\polusplagchnos\). Late and rare compound (\polus, splagchnon\), only here in N.T. It occurs also in Hermas (_Sim_. v. 7. 4; _Mand_. iv, 3). "Very kind." {Merciful} (\oiktirm“n\). Late and rare adjective (from \oikteir“\ to pity), in N.T. only here and strkjv@Luke:6:36|.

rwp@James:5:13 @{Is any suffering?} (\kakopathei tis;\). See verse 10| for \kakopathia\. The verb in N.T. occurs only here and in strkjv@2Timothy:2:3,9; strkjv@4:5|. The lively interrogative is common in the diatribe and suits the style of James. {Among you} (\en humin\). As in strkjv@3:13|. {Let him pray} (\proseuchesth“\). Present middle imperative, "let him keep on praying" (instead of cursing as in verse 12|). {Is any cheerful} (\euthumei;\). Present active indicative of \euthume“\, old verb from \euthumos\ (Acts:27:36|), in N.T. only here and strkjv@Acts:27:22,25|. {Let him sing praise} (\psallet“\). Present active imperative of \psall“\, originally to twang a chord as on a harp, to sing praise to God whether with instrument or without, in N.T. only here, strkjv@1Corinthians:14:15; strkjv@Romans:15:9; strkjv@Ephesians:5:19|. "Let him keep on making melody."

rwp@James:5:20 @{Let him know} (\gin“sket“\). Present active imperative third person singular of \gin“sk“\, but Westcott and Hort read \gin“skete\ (know ye) after B. In either case it is the conclusion of the condition in verse 19|. {He which converteth} (\ho epistrepsas\). First aorist active articular participle of \epistreph“\ of verse 19|. {From the error} (\ek planˆs\). "Out of the wandering" of verse 19| (\planˆ\, from which \plana“\ is made). See strkjv@1John:4:6| for contrast between "truth" and "error." {A soul from death} (\psuchˆn ek thanatou\). The soul of the sinner (\hamart“lon\) won back to Christ, not the soul of the man winning him. A few MSS. have \autou\ added (his soul), which leaves it ambiguous, but \autou\ is not genuine. It is ultimate and final salvation here meant by the future (\s“sei\). {Shall cover a multitude of sins} (\kalupsei plˆthos hamarti“n\). Future active of \kalupt“\, old verb, to hide, to veil. But whose sins (those of the converter or the converted)? The Roman Catholics (also Mayor and Ropes) take it of the sins of the converter, who thus saves himself by saving others. The language here will allow that, but not New Testament teaching in general. It is apparently a proverbial saying which Resch considers one of the unwritten sayings of Christ (Clem. Al. _Paed_. iii. 12). It occurs also in strkjv@1Peter:4:8|, where it clearly means the sins of others covered by love as a veil thrown over them. The saying appears also in strkjv@Proverbs:10:12|: "Hatred stirs up strife, but love hides all transgressions"--that is "love refuses to see faults" (Mayor admits). That is undoubtedly the meaning in strkjv@1Peter:4:8; strkjv@James:5:20|.

rwp@Info_John @ ONLY ONE JOHN OF EPHESUS It is true that an ambiguous statement of Papias (circa A.D. 120) is contained in Eusebius where the phrase "the Elder John " (\ho presbuteros I“annˆs\) occurs. The most natural way to understand Papias is that he is referring to the Apostle John by this phrase as he describes the teachings of the apostles by "the words of the elders" just before. This interpretation of the allusion of Papias has been rendered almost certain by the work of Dom John Chapman, _John the Presbyter and the Fourth Gospel_ (1911). Not before Eusebius is the error found of two Johns in Ephesus, one the apostle, the other the so-called Presbyter. "Papias is no witness for the admission of two Johns of Asia Minor. Irenaeus, too, in any case, knows of but one John of Asia Minor. And this John was an eye-witness of our Lord's Life" (Bousset, _Die Offenbarumg des Joh._, p. 38, translation of Nolloth, _The Fourth Evangelist_, p. 63, note). Let this be admitted and much becomes clear.

rwp@Info_John @ HISTORICAL VALUE OF THE FOURTH GOSPEL It is just here that the chief attack is made on the Fourth Gospel even by some who admit the Johannine authorship. It is now assumed by some that the Fourth Gospel is not on a par with the Synoptics in historical reliability and some harmonies omit it entirely or place it separately at the close, though certainly Tatian used it with the Synoptics in his _Diatessaron_, the first harmony of the Gospels. Some even follow Schmiedel in seeing only a symbolic or parabolic character in the miracles in the Fourth Gospel, particularly in the narrative of the raising of Lazarus in chapter strkjv@John:11| which occurs here alone. But John makes this miracle play quite an important part in the culmination of events at the end. Clearly the author professes to be giving actual data largely out of his own experience and knowledge. It is objected by some that the Fourth Gospel gives an unnatural picture of Christ with Messianic claims at the very start. But the Synoptics give that same claim at the baptism and temptation, not to mention Luke's account of the Boy Jesus in the temple. The picture of the Jews as hostile to Jesus is said to be overdrawn in the Fourth Gospel. The answer to that appears in the Sermon on the Mount, the Sabbath miracles, the efforts of the Pharisees and lawyers to catch Jesus in his talk, the final denunciation in strkjv@Matthew:23|, all in the Synoptics. The opposition to Jesus grew steadily as he revealed himself more clearly. Some of the difficulties raised are gratuitous as in the early cleansing of the temple as if it could not have happened twice, confounding the draught of fishes in chapter strkjv@John:21| with that in strkjv@Luke:5|, making Mary of Bethany at the feast of a Simon in chapter strkjv@John:12| the same as the sinful woman at the feast of another Simon in strkjv@Luke:7|, making John's Gospel locate the last passover meal a day ahead instead of at the regular time as the Synoptics have it. Rightly interpreted these difficulties disappear. In simple truth, if one takes the Fourth Gospel at its face value, the personal recollections of the aged John phrased in his own way to supplement the narratives in the Synoptics, there is little left to give serious trouble. The Jerusalem ministry with the feasts is a case in point. The narrative of the call of the first disciples in chapter strkjv@John:1| is another. The author followed Simon in bringing also his own brother James to Jesus. John was present in the appearance of Christ before Annas, and Pilate. He was at the Cross when no other apostles were there. He took the mother of Jesus to his home and then returned to the Cross. He saw the piercing of the side of Jesus. He knew and saw the deed of Joseph of Arimathea and Nicodemus. E. H. Askwith has a most helpful discussion of this whole problem in _The Historical Value of the Fourth Gospel_ (1910).

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:1:5 @{Shineth} (\phainei\). Linear present active indicative of \phain“\, old verb from \pha“\, to shine (\phaos, ph“s\). "The light keeps on giving light." {In the darkness} (\en tˆi skotiƒi\). Late word for the common \skotos\ (kin to \skia\, shadow). An evident allusion to the darkness brought on by sin. In strkjv@2Peter:2:17| we have \ho zophos tou skotou\ (the blackness of darkness). The Logos, the only real moral light, keeps on shining both in the Pre-incarnate state and after the Incarnation. John is fond of \skotia\ (\skotos\) for moral darkness from sin and \ph“s\ (\ph“tiz“, phain“\) for the light that is in Christ alone. In strkjv@1John:2:8| he proclaims that "the darkness is passing by and the true light is already shining." The Gnostics often employed these words and John takes them and puts them in the proper place. {Apprehended it not} (\auto ou katelaben\). Second aorist active indicative of \katalamban“\, old verb to lay hold of, to seize. This very phrase occurs in strkjv@John:12:35| (\hina mˆ skotia humas katalabˆi\) "that darkness overtake you not," the metaphor of night following day and in strkjv@1Thessalonians:5:4| the same idiom (\hina katalabˆi\) is used of day overtaking one as a thief. This is the view of Origen and appears also in 2Macc. strkjv@8:18. The same word appears in Aleph D in strkjv@John:6:17| \katelabe de autous hˆ skotia\ ("but darkness overtook them," came down on them). Hence, in spite of the Vulgate _comprehenderunt_, "overtook" or "overcame" seems to be the idea here. The light kept on shining in spite of the darkness that was worse than a London fog as the Old Testament and archaeological discoveries in Egypt, Assyria, Babylonia, Persia, Crete, Asia Minor show.

rwp@John:1:9 @{There was} (\ˆn\). Imperfect indicative. Emphatic position at the beginning of the sentence and so probably not periphrastic conjugation with \erchomenon\ (coming) near the end, though that is possible. {The true light} (\to ph“s to alˆthinon\). "The light the genuine," not a false light of wreckers of ships, but the dependable light that guides to the harbor of safety. This true light had been on hand all the time in the darkness (\ˆn\ imperfect, linear action) before John came. {Even the light} (not in the Greek). Added in the English to make plain this interpretation. {Lighteth every man} (\ph“tizei panta anthr“pon\). Old verb (from \ph“s\) to give light as in strkjv@Revelation:22:5; strkjv@Luke:11:35f|. The Quakers appeal to this phrase for their belief that to every man there is given an inner light that is a sufficient guide, the Quaker's text it is called. But it may only mean that all the real light that men receive comes from Christ, not necessarily that each one receives a special revelation. {Coming} (\erchomenon\). This present middle participle of \erchomai\ can be taken with \anthr“pon\ just before (accusative masculine singular), "every man as he comes into the world." It can also be construed with \ph“s\ (nominative neuter singular). This idea occurs in strkjv@John:3:19; strkjv@11:27; strkjv@12:46|. In the two last passages the phrase is used of the Messiah which makes it probable here. But even so the light presented in strkjv@11:27; strkjv@12:46| is that of the Incarnate Messiah, not the Pre-incarnate Logos. Here \kosmos\ rather than \panta\ occurs in the sense of the orderly universe as often in this Gospel. See strkjv@Ephesians:1:4|.

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:1:14 @{And the Word became flesh} (\kai ho logos sarx egeneto\). See verse 3| for this verb and note its use for the historic event of the Incarnation rather than \ˆn\ of verse 1|. Note also the absence of the article with the predicate substantive \sarx\, so that it cannot mean "the flesh became the Word." The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in strkjv@Matthew:1:16-25; strkjv@Luke:1:28-38|, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John's language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child "becoming flesh"? For the Incarnation see also strkjv@2Corinthians:8:9; strkjv@Galatians:4:4; strkjv@Romans:1:3; strkjv@8:3; strkjv@Phillipians:2:7f.; strkjv@1Timothy:3:16; strkjv@Hebrews:2:14|. "To explain the exact significance of \egeneto\ in this sentence is beyond the powers of any interpreter" (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. "The Logos of philosophy is, John declares, the Jesus of history" (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. {Dwelt among us} (\eskˆn“sen en hˆmin\). First aorist ingressive aorist active indicative of \skˆno“\, old verb, to pitch one's tent or tabernacle (\skˆnos\ or \skˆnˆ\), in N.T. only here and strkjv@Revelation:7-15; strkjv@12:12; strkjv@13:6; strkjv@21:3|. In Revelation it is used of God tabernacling with men and here of the Logos tabernacling, God's Shekinah glory here among us in the person of his Son. {We beheld his glory} (\etheasametha tˆn doxan autou\). First aorist middle indicative of \theaomai\ (from \thea\, spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory (\doxa\) of God as James, the brother of Jesus, so describes him (James:2:1|). John employs \theaomai\ again in strkjv@1:32| (the Baptist beholding the Spirit coming down as a dove) and strkjv@1:38| of the Baptist gazing in rapture at Jesus. Songs:also strkjv@4:35; strkjv@11:45; strkjv@1John:1:1f.; strkjv@4:12,14|. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. {As of the only begotten from the Father} (\h“s monogenous para patros\). Strictly, "as of an only born from a father," since there is no article with \monogenous\ or with \patros\. In strkjv@John:3:16; strkjv@1John:4:9| we have \ton monogenˆ\ referring to Christ. This is the first use in the Gospel of \patˆr\ of God in relation to the Logos. \Monogenˆs\ (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in strkjv@1:18|) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children (\tekna\) of God. The word is used of human relationships as in strkjv@Luke:7:12; strkjv@8:42; strkjv@9:38|. It occurs also in the LXX and strkjv@Hebrews:11:17|, but elsewhere in N.T. only in John's writings. It is an old word in Greek literature. It is not clear whether the words \para patros\ (from the Father) are to be connected with \monogenous\ (cf. strkjv@6:46; strkjv@7:29|, etc.) or with \doxan\ (cf. strkjv@5:41,44|). John clearly means to say that "the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son" (Bernard). Cf. strkjv@8:54; strkjv@14:9; strkjv@17:5|. {Full} (\plˆrˆs\). Probably indeclinable accusative adjective agreeing with \doxan\ (or genitive with \monogenous\) of which we have papyri examples (Robertson, _Grammar_, p. 275). As nominative \plˆrˆs\ can agree with the subject of \eskˆn“sen\. {Of grace and truth} (\charitos kai alˆtheias\). Curiously this great word \charis\ (grace), so common with Paul, does not occur in John's Gospel save in strkjv@1:14,16,17|, though \alˆtheia\ (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In strkjv@1:17| these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words.

rwp@John:1:15 @{Beareth witness} (\marturei\). Historical (dramatic) present indicative of this characteristic word in John (cf. strkjv@1:17f.|). See strkjv@1:32,34| for historical examples of John's witness to Christ. This sentence is a parenthesis in Westcott and Hort's text, though the Revised Version makes a parenthesis of most of verse 14|. The witness of John is adduced in proof of the glory full of grace and truth already claimed for the Incarnate Logos. {Crieth} (\kekragen\). Second perfect active indicative of \kraz“\, old verb for loud crying, repeated in dramatic form again for emphasis recalling the wonderful Voice in the wilderness which the Beloved Disciple can still hear echoing through the years. {This was} (\houtos ˆn\). Imperfect indicative where John throws the tense back in past time when he looked forward to the coming of the Messiah as in strkjv@Acts:3:10| where we should prefer "is" (\estin\). Gildersleeve (_Syntax_, p. 96) calls this the "imperfect of sudden appreciation of the real state of things." {Of whom I said} (\hon eipon\). But B C and a corrector of Aleph (Westcott and Hort) have \ho eip“n\ "the one who said," a parenthetical explanation about the Baptist, not the words of the Baptist about Christ. {After me} (\opis“ mou\). See also strkjv@1:27|. Later in time John means. He described "the Coming One" (\ho erchomenos\) before he saw Jesus. The language of John here is precisely that in strkjv@Matthew:3:11| \ho opis“ mou erchomenos\ (cf. strkjv@Mark:1:7|). The Beloved Disciple had heard the Baptist say these very words, but he also had the Synoptic Gospels. {Is become} (\gegonen\). Second perfect active indicative of \ginomai\. It is already an actual fact when the Baptist is speaking. {Before me} (\emprosthen mou\). In rank and dignity, the Baptist means, \ho ischuroteros mou\ "the one mightier than I" (Mark:1:7|) and \ischuroteros mou\ "mightier than I" (Matthew:3:11|). In strkjv@John:3:28| \emprosthen ekeinou\ (before him, the Christ) does mean priority in time, but not here. This superior dignity of the Messiah John proudly recognizes always (John:3:25-30|). {For he was before me} (\hoti pr“tos mou ˆn\). Paradox, but clear. He had always been (\ˆn imperfect\) before John in his Pre-incarnate state, but "after" John in time of the Incarnation, but always ahead of John in rank immediately on his Incarnation. \Pr“tos mou\ (superlative with ablative) occurs here when only two are compared as is common in the vernacular _Koin‚_. Songs:the Beloved Disciple came first (\pr“tos\) to the tomb, ahead of Peter (20:4|). Songs:also \pr“ton hum“n\ in strkjv@15:18| means "before you" as if it were \proteron hum“n\. Verse 30| repeats these words almost exactly.

rwp@John:1:50 @{Answered and said} (\apekrithˆ kai eipen\). This redundant use of both verbs (cf. strkjv@1:26|) occurs in the Synoptics also and in the LXX also. It is Aramaic also and vernacular. It is not proof of an Aramaic original as Burney argues (_Aramaic Origin_, etc., p. 53). {Because} (\hoti\). Causal use of \hoti\ at beginning of the sentence as in strkjv@14:19; strkjv@15:19; strkjv@16:6|. The second \hoti\ before \eidon\ (I saw) is either declarative (that) or merely recitative (either makes sense here). {Thou shalt see greater things than these} (\meiz“ tout“n opsˆi\). Perhaps volitive future middle indicative of \hora“\ (though merely futuristic is possible as with \opsesthe\ in 51|) ablative case of \tout“n\ after the comparative adjective \meiz“\. The wonder of Nathanael no doubt grew as Jesus went on.

rwp@John:2:3 @{When the wine failed} (\husterˆsantos oinou\). Genitive absolute with first aorist active participle of \hustere“\, old verb from \husteros\, late or lacking. See same use in strkjv@Mark:10:21|. A longer Western paraphrase occurs in some manuscripts. It was an embarrassing circumstance, especially to Mary, if partly due to the arrival of the seven guests. {They have no wine} (\Oinon ouk echousin\). The statement of the fact was in itself a hint and a request. But why made by the mother of Jesus and why to Jesus? She would not, of course, make it to the host. Mary feels some kind of responsibility and exercises some kind of authority for reasons not known to us. Mary had treasured in her heart the wonders connected with the birth of Jesus (Luke:2:19,51|). The ministry of the Baptist had stirred her hopes afresh. Had she not told Jesus all that she knew before he went to the Jordan to be baptized of John? This group of disciples meant to her that Jesus had begun his Messianic work. Songs:she dares propose the miracle to him.

rwp@John:2:4 @{Woman} (\gunai\). Vocative case of \gunˆ\, and with no idea of censure as is plain from its use by Jesus in strkjv@19:26|. But the use of \gunai\ instead of \mˆter\ (Mother) does show her she can no longer exercise maternal authority and not at all in his Messianic work. That is always a difficult lesson for mothers and fathers to learn, when to let go. {What have I to do with thee?} (\Ti emoi kai soi;\). There are a number of examples of this ethical dative in the LXX (Judges:11:12; strkjv@2Samuel:16:10; strkjv@1Kings:17:18; strkjv@2Kings:3:13; strkjv@2Chronicles:35:21|) and in the N.T. (Mark:1:24; strkjv@5:7; strkjv@Matthew:8:29; strkjv@27:19; strkjv@Luke:8:28|). Some divergence of thought is usually indicated. Literally the phrase means, "What is it to me and to thee?" In this instance F.C. Burkitt (_Journal of Theol. Studies_, July, 1912) interprets it to mean, "What is it to us?" That is certainly possible and suits the next clause also. {Mine hour is not yet come} (\oup“ hˆkei hˆ h“ra mou\). This phrase marks a crisis whenever it occurs, especially of his death (7:30; strkjv@8:20; strkjv@12:23; strkjv@13:1; strkjv@17:1|). Here apparently it means the hour for public manifestation of the Messiahship, though a narrower sense would be for Christ's intervention about the failure of the wine. The Fourth Gospel is written on the plane of eternity (W. M. Ramsay) and that standpoint exists here in this first sign of the Messiah.

rwp@John:2:6 @{Waterpots} (\hudriai\). Old word from \hud“r\ (water) and used in papyri for pots or pans for holding money or bread as well as water. These stone (\lithinai\ as in strkjv@2Corinthians:3:3|) jars full of water were kept handy ({set there}, \keimenai\, present middle participle of \keimai\) at a feast for ceremonial cleansing of the hands (2Kings:3:11; strkjv@Mark:7:3|), "after the Jews' manner of purifying" (\kata ton katharismon t“n Ioudai“n\). See strkjv@Mark:1:44; strkjv@Luke:2:22| for the word \katharismos\ (from \kathariz“\) which fact also raised a controversy with disciples of John because of his baptizing (John:3:25|). {Containing} (\ch“rousai\). Present active participle feminine plural of \ch“re“\, old verb from \ch“ros\, place, space, having space or room for. {Two or three firkins apiece} (\ana metrˆtas duo ˆ treis\). The word \metrˆtˆs\, from \metre“\, to measure, simply means "measurer," an amphora for measuring liquids (in Demosthenes, Aristotle, Polybius), the Hebrew _bath_ (2Chronicles:4:5|), here only in N.T., about 8 1/2 English gallons. Each \hudria\ thus held about 20 gallons. This common distributive use of \ana\ occurs here only in this Gospel, but is in strkjv@Revelation:4:8|. In strkjv@John:4:28| a much smaller \hudria\ was used for carrying water.

rwp@John:2:8 @{Draw out now} (\Antlˆsate nun\). First aorist active imperative of \antle“\, from \ho antlos\, bilge water, or the hold where the bilge water settles (so in Homer). The verb occurs in strkjv@John:4:7,15|, for drawing water from the well, and Westcott so interprets it here, but needlessly so, since the servants seem bidden to draw from the large water-jars now full of water. Apparently the water was still water when it came out of the jars (verse 9|), but was changed to wine before reaching the guests. The water in the jars remained water. {Unto the ruler of the feast} (\t“i architriklin“i\). Dative case. The \triklinos\ was a room (\oikos\) with three couches (\klinˆ\) for the feast. The \architriklinos\ was originally the superintendent of the dining-room who arranged the couches and tasted the food, not the toast-master (\sumposiarchˆs\). {And they bare it} (\hoi de ˆnegkan\). Second aorist active indicative of \pher“\. Apparently not knowing at first that they bore wine.

rwp@John:2:9 @{Tasted} (\egeusato\). First aorist middle indicative of \geuomai\. As it was his function to do. {The water now become wine} (\to hud“r oinon gegenˆmenon\). Accusative case, though the genitive also occurs with \geuomai\. Perfect passive participle of \ginomai\ and \oinon\, predicative accusative. The tablemaster knew nothing of the miracle, "whence it was" (\pothen estin\, indirect question retaining present indicative). The servants knew the source of the water, but not the power that made the wine. {Calleth the bridegroom} (\ph“nei ton numphion\). As apparently responsible for the supply of the wine ({thou hast kept} \tetˆrˆkas\). See strkjv@Matthew:9:15| for \numphios\. When men have drunk freely (\hotan methusth“sin\). Indefinite temporal clause with \hotan\ and first aorist passive subjunctive of \methusk“\. The verb does not mean that these guests are now drunk, but that this is a common custom to put "the worse" (\ton elass“\, the less, the inferior) wine last. It is real wine that is meant by \oinos\ here. Unlike the Baptist Jesus mingled in the social life of the time, was even abused for it (Matthew:11:19; strkjv@Luke:7:34|). But this fact does not mean that today Jesus would approve the modern liquor trade with its damnable influences. The law of love expounded by Paul in strkjv@1Corinthians:8-10| and in strkjv@Romans:14,15| teaches modern Christians to be willing gladly to give up what they see causes so many to stumble into sin.

rwp@John:3:1 @{Now} (\de\). Songs:often in John \de\ is explanatory and transitional, not adversative. Nicodemus is an instance of Christ's knowledge of men (2:25|) and of one to whom he did trust himself unlike those in strkjv@2:24|. As a Pharisee "he belonged to that party which with all its bigotry contained a salt of true patriotism and could rear such cultured and high-toned men as Gamaliel and Paul" (Marcus Dods). {Named Nicodemus} (\Nikodˆmos onoma\). Same construction as in strkjv@1:6|, "Nicodemus name to him." Songs:Revelation:6:8|. It is a Greek name and occurs in Josephus (_Ant_. XIV. iii. 2) as the name of an ambassador from Aristobulus to Pompey. Only in John in N.T. (here, strkjv@7:50; strkjv@19:39|). He was a Pharisee, a member of the Sanhedrin, and wealthy. There is no evidence that he was the young ruler of strkjv@Luke:18:18| because of \arch“n\ (ruler) here.

rwp@John:3:8 @{The wind} (\to pneuma\). In Greek \pneuma\ means either wind or spirit as _spiritus_ does in Latin (so also in Hebrew and Syriac). Wycliff follows the Latin and keeps spirit here and Marcus Dods argues for it. The word \pneuma\ occurs 370 times in the N.T. and never means wind elsewhere except in a quotation from the O.T. (Hebrews:1:7| from strkjv@Psalms:104:4|), though common in the LXX. On the other hand \pne“\ (bloweth, \pnei\) occurs five times elsewhere in the N.T. and always of the wind (like strkjv@John:6:18|). Songs:\ph“nˆ\ can be either sound (as of wind) or voice (as of the Spirit). In simple truth either sense of \pneuma\ can be taken here as one wills. Tholuck thinks that the night-wind swept through the narrow street as Jesus spoke. In either case the etymology of \pneuma\ is "wind" from \pne“\, to blow. The Spirit is the use of \pneuma\ as metaphor. Certainly the conclusion "of the Spirit" is a direct reference to the Holy Spirit who works his own way beyond our comprehension even as men even yet do not know the law of the wind.

rwp@John:3:15 @{That whosoever believeth may in him have eternal life} (\hina pas ho pisteu“n en aut“i echˆi z“ˆn ai“nion\). Final use of \hina\ with present active subjunctive of \ech“\, that he may keep on having eternal life (a frequent phrase in John, always in John \ai“nios\ occurs with \z“ˆ\, 16 times in the Gospel, 6 in 1John, ageless or endless life, beginning now and lasting forever). It is more than endless, for it is sharing in the life of God in Christ (5:26; strkjv@17:3; strkjv@1John:5:12|). Songs:here \en aut“i\ (in him) is taken with \echˆi\ rather than with \pisteu“n\. The interview with Nicodemus apparently closes with verse 15|. In verses 16-21| we have past tenses constantly as is natural for the reflection of John, but unnatural for Jesus speaking. There are phrases like the Prologue (verse 19; strkjv@1:9-11|). "Only begotten" does not occur elsewhere in the words of Jesus, but is in strkjv@1:14,18; strkjv@1John:4:9|. John often puts in explanatory comments (1:16-18; strkjv@12:37-41|).

rwp@John:3:16 @{For so} (\hout“s gar\). This use of \gar\ is quite in John's style in introducing his comments (2:25; strkjv@4:8; strkjv@5:13|, etc.). This "Little Gospel" as it is often called, this "comfortable word" (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In verses 16-21| John recapitulates in summary fashion the teaching of Jesus to Nicodemus. {Loved} (\ˆgapˆsen\). First aorist active indicative of \agapa“\, the noble word so common in the Gospels for the highest form of love, used here as often in John (14:23; strkjv@17:23; strkjv@1John:3:1; strkjv@4:10|) of God's love for man (cf. strkjv@2Thessalonians:2:16; strkjv@Romans:5:8; strkjv@Ephesians:2:4|). In strkjv@21:15| John presents a distinction between \agapa“\ and \phile“\. \Agapa“\ is used also for love of men for men (13:34|), for Jesus (8:42|), for God (1John:4:10|). {The world} (\ton kosmon\). The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God's love appears also in strkjv@2Corinthians:5:19; strkjv@Romans:5:8|. {That he gave} (\h“ste ed“ken\). The usual classical construction with \h“ste\ and the indicative (first aorist active) practical result, the only example in the N.T. save that in strkjv@Galatians:2:13|. Elsewhere \h“ste\ with the infinitive occurs for actual result (Matthew:13:32|) as well as purpose (Matthew:10:1|), though even this is rare. {His only begotten Son} (\ton huion ton monogenˆ\). "The Son the only begotten." For this word see on ¯1:14,18; strkjv@3:18|. The rest of the sentence, the purpose clause with \hina-echˆi\ precisely reproduces the close of strkjv@3:15| save that \eis auton\ takes the place of \en aut“i\ (see strkjv@1:12|) and goes certainly with \pisteu“n\ (not with \echˆi\ as \en aut“i\ in verse 15|) and the added clause "should not perish but" (\mˆ apolˆtai alla\, second aorist middle subjunctive, intransitive, of \apollumi\, to destroy). The same contrast between "perish" and "eternal life" (for this world and the next) appears also in strkjv@10:28|. On "perish" see also strkjv@17:12|.

rwp@John:3:25 @{A questioning} (\zˆtˆsis\). Old word from \zˆte“\. See strkjv@Acts:15:2| for the word where also \zˆtˆma\ (question) occurs. \Zˆtˆsis\ (process of inquiry) means a meticulous dispute (1Timothy:6:4|). {With a Jew} (\meta Ioudaiou\). Songs:correct text, not \Ioudai“n\ (Jews). Probably some Jew resented John's baptism of Jesus as implying impurity or that they were like Gentiles (cf. proselyte baptism). {About purifying} (\peri katharismou\). See strkjv@2:6| for the word. The committee from the Sanhedrin had challenged John's right to baptize (1:25|). The Jews had various kinds of baptisms or dippings (Hebrews:6:2|), "baptisms of cups and pots and brazen vessels" (Mark:6:4|). The disciples of John came to him with the dispute (the first known baptismal controversy, on the meaning of the ceremony) and with a complaint.

rwp@John:4:10 @{Answered and said} (\apekrithˆ kai eipen\). As often (redundant) in John. The first aorist passive (\apekrithˆ\) is deponent, no longer passive in sense. {If thou knewest} (\ei ˆideis\). Condition of second class, determined as unfulfilled, \ei\ and past perfect \ˆideis\ (used as imperfect) in condition and \an\ and aorist active indicative in conclusion (\an ˆitˆsas kai an ed“ken\, note repetition of \an\, not always done). {The gift of God} (\tˆn d“rean tou theou\). Naturally the gift mentioned in strkjv@3:16| (Westcott), the inexpressible gift (2Corinthians:9:15|). Some take it to refer to the living water below, but that is another allusion (metaphor) to strkjv@3:16|. See strkjv@Ephesians:4:7| for Paul's use of both \charis\ and \d“rea\ (from \did“mi\, to give). {Who it is} (\tis estin\). She only knew that he was a Jew. This Messianic self-consciousness of Jesus is plain in John, but it is early in the Synoptics also. {Living water} (\hud“r z“n\). Running water like a spring or well supplied by springs. This Jacob's Well was filled by water from rains percolating through, a sort of cistern, good water, but not equal to a real spring which was always preferred (Genesis:26:19; strkjv@Leviticus:14:5; strkjv@Numbers:19:17|). Jesus, of course, is symbolically referring to himself as the Living Water though he does not say it in plain words as he does about the Living Bread (6:51|). The phrase "the fountain of life" occurs in strkjv@Proverbs:13:14|. Jesus supplies the water of life (John:7:39|). Cf. strkjv@Revelation:7:17; strkjv@22:1|.

rwp@John:4:11 @{Sir} (\Kurie\). Songs:it has to mean here in the mouth of the Samaritan woman, not Lord. {Thou hast nothing to draw with and the well is deep} (\oute antlˆma echeis kai to phrear estin bathu\). This broken construction of \oute-kai\ (neither--and) occurs in N.T. elsewhere only in strkjv@3John:1:10|. \Antlˆma\ (from \antle“\, to draw) is a late word for that which is drawn, then (Plutarch) for the act of drawing, and then for the rope as here to draw with. This well (\phrear\) is 100 feet deep and Jesus had no rope. The bucket of skin ("with three cross sticks at the mouth to keep it open," Vincent) was kept at the well to be let down by a goat's hair rope. {That living water} (\to hud“r to z“n\). "The water the living," with the article referring to the language of Jesus in verse 10|. She is still thinking only of literal water.

rwp@John:4:21 @{Believe me} (\pisteue moi\). Correct text. Present active imperative. Unique phrase in place of the common \amˆn amˆn\ (verily, verily). {The hour cometh} (\erchetai h“ra\). "There is coming an hour." The same idiom occurs also in John strkjv@4:34; strkjv@5:25,28; strkjv@16:2,25,32|. {Neither in this mountain nor in Jerusalem} (\oute en t“i orei tout“i oute en Ierosolumois\). The worship of God will be emancipated from bondage to place. Both Jews and Samaritans are wrong as to the "necessity" (\dei\). "These ancient rivalries will disappear when the spirituality of true religion is fully realized." Jesus told this sinful woman one of his greatest truths.

rwp@John:4:23 @{And now is} (\kai nun estin\). See this same phrase in strkjv@5:25|. This item could not be added in verse 21| for local worship was not abolished, but spiritual independence of place was called for at once. Songs:contrast strkjv@5:25,28; strkjv@16:25,32|. {The true worshippers} (\hoi alˆthinoi proskunˆtai\). See strkjv@1:9| for \alˆthinos\ (genuine). \Proskunˆtˆs\ is a late word from \proskune“\, to bow the knee, to worship, occurs here only in N.T., but is found in one pre-Christian inscription (Deissmann, _Light_, etc., p. 101) and in one of the 3rd century A.D. (Moulton & Milligan, _Vocabulary_). {In spirit and truth} (\en pneumati kai alˆtheiƒi\). This is what matters, not where, but how (in reality, in the spirit of man, the highest part of man, and so in truth). All this is according to the Holy Spirit (Romans:8:5|) who is the Spirit of truth (John:16:13|). Here Jesus has said the final word on worship, one needed today. {Seeketh} (\zˆtei\). The Father has revealed himself in the Son who is the truth (John:14:6,9|). It does matter whether we have a true conception of God whom we worship. {To be his worshippers} (\tous proskunountas auton\). Rather, "seeks such as those who worship him" (predicate accusative articular participle in apposition with \toioutous\ (such). John pictures the Father as seeking worshippers, a doctrine running all through the Gospel (3:16; strkjv@6:44; strkjv@15:16; strkjv@1John:4:10|).

rwp@John:5:42 @{But I know you} (\alla egn“ka humas\). Perfect active indicative of \gin“sk“\, "I have come to know and still know," the knowledge of personal experience (2:24f.|). {The love o' God} (\tˆn agapˆn tou theou\). Objective genitive, "the love toward God." See strkjv@Luke:11:42| for this phrase in the same sense (only other instance in the Gospels, but common in 1John (1John:2:5; strkjv@3:17; strkjv@4:7,9; strkjv@5:3|) and in strkjv@2Thessalonians:3:5; strkjv@2Corinthians:13:14; strkjv@Romans:5:5|. The sense of God's love for man occurs in strkjv@1John:3:1; strkjv@4:9,10,16; strkjv@John:15:9f.| of Christ's love for man. These rabbis did not love God and hence did not love Christ.

rwp@John:6:45 @{Taught of God} (\didaktoi theou\). A free quotation from strkjv@Isaiah:54:13| with this phrase in the LXX. There is here the ablative case \theou\ with the passive verbal adjective \didaktoi\ (Robertson, _Grammar_, p. 516). In strkjv@1Thessalonians:4:9| we have the compound verbal \theodidaktoi\. The same use of \didaktos\ with the ablative occurs in strkjv@1Corinthians:2:13|. {And hath learned} (\kai math“n\). Second aorist active participle of \manthan“\. It is not enough to hear God's voice. He must heed it and learn it and do it. This is a voluntary response. This one inevitably comes to Christ.

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:6:57 @{The living Father} (\ho z“n patˆr\). Nowhere else in the N.T., but see strkjv@5:26| and "the living God" (Matthew:16:16; strkjv@2Corinthians:6:16|). The Father is the source of life and so "I live because of the Father" (\kag“ z“ dia ton patera\). {He that eateth me} (\ho tr“g“n me\). Still bolder putting of the mystical appropriation of Christ (51,53,54,56|). {Because of me} (\di' eme\). The same idea appears in strkjv@14:19|: "Because I live ye shall live also." See strkjv@11:25|. Jesus Christ is our ground of hope and guarantee of immortality. Life is in Christ. There is no real difficulty in this use of \dia\ with the accusative as with \dia ton patera\ just before. It occurs also in strkjv@15:3|. As the Father is the fount of life to Christ, so Christ is the fount of life to us. See strkjv@1John:4:9| where \dia\ is used with the genitive (\di' autou\) as the intermediate agent, not the ground or reason as here.

rwp@John:8:51 @{If a man keep my word} (\ean tis ton emon logon tˆrˆsˆi\). Condition of third class with \ean\ and constative aorist active subjunctive of \tˆre“\. Repeated in verse 52|. See verse 43| about hearing the word of Christ. Common phrase in John (8:51,52,55; strkjv@14:23,24; strkjv@15:20; strkjv@17:6; strkjv@1John:2:5|). Probably the same idea as keeping the commands of Christ (14:21|). {He shall never see death} (\thanaton ou mˆ the“rˆsˆi eis ton aiona\). Spiritual death, of course. Strong double negative \ou mˆ\ with first aorist active subjunctive of \the“re“\. The phrase "see death" is a Hebraism (Psalms:89:48|) and occurs with \idein\ (see) in strkjv@Luke:2:26; strkjv@Hebrews:11:5|. No essential difference meant between \hora“\ and \the“re“\. See strkjv@John:14:23| for the blessed fellowship the Father and the Son have with the one who keeps Christ's word.

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

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

rwp@John:11:43 @{He cried with a loud voice} (\ph“nˆi megalˆi ekraugasen\). First aorist active indicative of \kraugaz“\, old and rare word from \kraugˆ\ (Matthew:25:6|). See strkjv@Matthew:12:19|. Occurs again in strkjv@John:18:40; strkjv@19:6,12|. Only once in the LXX (Ezra:3:13|) and with \ph“nˆi megalˆi\ (either locative or instrumental case makes sense) as here. For this "elevated (great) voice" see also strkjv@Matthew:24:31; strkjv@Mark:15:34,37; strkjv@Revelation:1:10; strkjv@21:3|. The loud voice was not for the benefit of Lazarus, but for the sake of the crowd standing around that they might see that Lazarus came forth simultaneously with the command of Jesus. {Lazarus, come forth} (\Lazare, deuro ex“\). "Hither out." No verb, only the two adverbs, \deuro\ here alone in John. Lazarus heard and obeyed the summons.

rwp@John:11:51 @{Not of himself} (\aph' heautou ouk\). Not wholly of himself, John means. There was more in what Caiaphas said than he understood. His language is repeated in strkjv@18:14|. {Prophesied} (\eprophˆteusen\). Aorist active indicative of \prophˆteu“\. But certainly unconscious prophecy on his part and purely accidental. Caiaphas meant only what was mean and selfish. {That Jesus should die} (\hoti emellen Iˆsous apothnˆskein\). Imperfect active of \mell“\ in indirect discourse instead of the usual present retained after a secondary tense (\eprophˆteusen\) as sometimes occurs (see strkjv@2:25|).

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

rwp@John:12:3 @{A pound} (\litran\). Latin _libra_, late _Koin‚_ (Polybius, Plutarch) word with weight of 12 ounces, in N.T. only here and strkjv@19:39|. Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have alabaster cruse. {Of ointment of spikenard} (\murou nardou pistikˆs\). "Of oil of nard." See already strkjv@11:2| for \murou\ (also strkjv@Matthew:26:7|). Nard is the head or spike of an East Indian plant, very fragrant. Occurs also in strkjv@Mark:14:3|. \Pistikˆs\ here and in strkjv@Mark:14:3| probably means genuine (\pistikos\, from \pistos\, reliable). Only two instances in the N.T. {Very precious} (\polutimou\). Old compound adjective (\polus\, much, \timˆ\), in N.T. only here, strkjv@Matthew:13:46; strkjv@1Peter:1:7|. Mark has \polutelous\ (very costly). Matthew (Matthew:26:7|) has here \barutimou\ of weighty value (only N.T. instance). {Anointed} (\ˆleipsen\). First aorist active indicative of \aleiph“\, old word (Mark:16:1|). {The feet} (\tous podas\). Mark (Mark:14:3|) and Matthew (Matthew:26:7|) have "his head." Why not both, though neither Gospel mentions both? The Latin MS. _fuldensis_ and the Syriac Sinatic do give both head and feet here. {Wiped} (\exemaxen\). First aorist active indicative of \ekmass“\, old verb to wipe off already in strkjv@11:2; strkjv@Luke:7:38,44|. {With her hair} (\tais thrixin autˆs\). Instrumental plural. It is this item that is relied on largely by those who identify Mary of Bethany with the sinful woman in Luke 7 and with Mary Magdalene. It is no doubt true that it was usually considered immodest for a woman to wear her hair loose. But it is not impossible that Mary of Bethany in her carefully planned love-offering for Jesus on this occasion was only glad to throw such a punctilio to the winds. Such an act on this occasion does not brand her a woman of loose character. {Was filled with the odour of the ointment} (\eplˆr“thˆ ek tˆs osmˆs tou murou\). Effective first aorist passive of \plˆro“\ and a natural result.

rwp@John:20:10 @{Unto their own home} (\pros hautous\). "To themselves." Luke (Luke:24:12|) has \pros hauton\ about Peter ("to his home"). This use of the reflective pronoun for home (literally, "to themselves"), like the French _chez eux_, occurs in Josephus (_Ant_. VII. 4, 6). John had taken the mother of Jesus to his home (19:27|) and so he now hurried home to tell her the glorious news as he believed.

rwp@John:20:22 @{He breathed on them} (\enephusˆsen\). First aorist active indicative of \emphusa“\, late verb, here only in N.T. though eleven times in the LXX and in the papyri. It was a symbolic art with the same word used in the LXX when God breathed the breath of life upon Adam (Genesis:2:7|). It occurs also in strkjv@Ezekiel:37:9|. See Christ's promise in strkjv@John:16:23|. Jesus gives the disciples a foretaste of the great pentecost. {Receive ye the Holy Ghost} (\labete pneuma hagion\). Second aorist (ingressive) active imperative of \lamban“\. Note absence of article here (\pneuma hagion\) though \to pneuma to hagion\ in strkjv@14:26|. No real distinction is to be observed, for Holy Spirit is treated as a proper name with or without the article.

rwp@John:21:3 @{I go a fishing} (\hupag“ halieuein\). The present active infinitive \halieuein\ expresses purpose as often. It is a late verb from \halieus\ (fisherman) and occurs in strkjv@Jeremiah:16:16|, in Philo, Plutarch, and one papyrus. Peter's proposal was a natural one. He had been a fisherman by practice and they were probably waiting in Galilee for the appointed meeting with Christ on the mountain. Andrew and Peter, James and John were fishermen also. Peter's proposition met a ready response from all. {They took} (\epiasan\). First aorist active indicative of \piaz“\, Doric form for \piez“\, to catch.

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@Jude:1:14 @{And to these also} (\de kai toutois\). Dative case, for these false teachers as well as for his contemporaries. {Enoch the seventh from Adam} (\hebdomos apo Adam Hen“ch\). The genealogical order occurs in strkjv@Genesis:5:4-20|, with Enoch as seventh. He is so termed in Enoch strkjv@60:8; strkjv@93:3. {Prophesied} (\eprophˆteusen\). First aorist active indicative of \prophˆteu“\. If the word is given its ordinary meaning as in strkjv@1Peter:1:10|, then Jude:terms the Book of Enoch an inspired book. The words quoted are "a combination of passages from Enoch" (Bigg), chiefly from Enoch strkjv@1:9. {With ten thousand of his holy ones} (\en hagiais muriasin autou\). "With (\en\ of accompaniment, strkjv@Luke:14:31|) his holy ten thousands" (\murias\ regular word, feminine gender, for ten thousand, strkjv@Acts:19:19|, there an unlimited number like our myriads, strkjv@Luke:12:1|).

rwp@Jude:1:19 @{They who make separations} (\hoi apodiorizontes\). Present active articular participle of the double compound \apodioriz“\ (from \apo, dia, horiz“, horos\, boundary, to make a horizon), rare word, in Aristotle for making logical distinctions, here only in N.T. \Dioriz“\ occurs in strkjv@Leviticus:20:24| and \aphoriz“\ in strkjv@Matthew:25:32|, etc. See \haireseis\ in strkjv@2Peter:2:1|. {Sensual} (\psuchikoi\). Old adjective from \psuchˆ\ as in strkjv@1Corinthians:2:14; strkjv@15:44; strkjv@James:3:15|. Opposed to \pneumatikos\. Not used by Peter. {Having not the Spirit} (\pneuma mˆ echontes\). Usual negative \mˆ\ with the participle (present active of \ech“\). Probably \pneuma\ here means the Holy Spirit, as is plain in verse 20|. Cf. strkjv@Romans:8:9|.

rwp@Luke:1:1 @{Forasmuch as} (\epeidˆper\). Here alone in the N.T., though common in literary Attic. Appears in the papyri. A triple compound (\epei\ = since, \dˆ\ = admittedly true, \per\ = intensive particle to emphasize importance). {Many} (\polloi\). How many no one knows, but certainly more than two or three. We know that Luke used the Logia of Jesus written by Matthew in Aramaic (Papias) and Mark's Gospel. Undoubtedly he had other written sources. {Have taken in hand} (\epecheirˆsan\). A literal translation of \epicheire“\ (from \cheir\, hand and \epi\, upon). Both Hippocrates and Galen use this word in their introduction to their medical works. Here only in the N.T., though a common literary word. Common in the papyri for undertaking with no idea of failure or blame. Luke does not mean to cast reflection on those who preceded him. The apocryphal gospels were all much later and are not in his mind. Luke had secured fuller information and planned a book on a larger scale and did surpass them with the result that they all perished save Mark's Gospel and what Matthew and Luke possess of the Logia of Jesus. There was still room for Luke's book. That motive influences every author and thus progress is made. {To draw up, a narrative} (\anataxasthai diˆgˆsin\). Ingressive aorist middle infinitive. This verb \anataxasthai\ has been found only in Plutarch's _Moral_. 968 CD about an elephant "rehearsing" by moonlight certain tricks it had been taught (Moulton and Milligan, _Vocabulary_). That was from memory going regularly through the thing again. But the idea in the word is plain enough. The word is composed of \tass“\, a common verb for arranging things in proper order and \ana\, again. Luke means to say that those before him had made attempts to rehearse in orderly fashion various matters about Christ. "The expression points to a connected series of narratives in some order (\taxis\), topical or chronological rather than to isolated narratives" (Bruce). "They had produced something more than mere notes or anecdotes" (Plummer). \Diˆgˆsis\ means leading or carrying a thing through, not a mere incident. Galen applies this word some seventy-five times to the writing of Hippocrates. {Which have been fulfilled} (\t“n peplˆr“phorˆmen“n\). Perfect passive participle from \plˆrophore“\ and that from \plˆrˆs\ (full) and \pher“\ (to bring). Hence to bring or make full. The verb is rare outside of the LXX and the N.T. Papyri examples occur for finishing off a legal matter or a financial matter in full. Deissmann (_Light from the Ancient East_, pp. 86f.) gives examples from the papyri and inscriptions for completing a task or being convinced or satisfied in mind. The same ambiguity occurs here. When used of persons in the N.T. the meaning is to be convinced, or fully persuaded (Romans:4:21; strkjv@14:5; strkjv@Hebrews:6:11; strkjv@10:22|). When used of things it has the notion of completing or finishing (2Timothy:4:5,17|). Luke is here speaking of "matters" (\pragmat“n\). Luke may refer to the matters connected with Christ's life which have been brought to a close among us or accomplished. Bruce argues plausibly that he means fulness of knowledge "concerning the things which have become widely known among us Christians." In strkjv@Colossians:2:2| we have "fulness of understanding" (\tˆs plˆrophorias tˆs sunese“s\). In modern Greek the verb means to inform. The careful language of Luke here really pays a tribute to those who had preceded him in their narratives concerning Christ.

rwp@Luke:1:2 @{Even as} (\kath“s\). This particle was condemned by the Atticists though occurring occasionally from Aristotle on. It is in the papyri. Luke asserts that the previous narratives had their sound basis. {Delivered unto us} (\pared“san hˆmin\). Second aorist active indicative of \paradid“mi\. Luke received this tradition along with those who are mentioned above (the many). That is he was not one of the "eyewitnesses." He was a secondary, not a primary, witness of the events. Tradition has come to have a meaning of unreliability with us, but that is not the idea here. Luke means to say that the handing down was dependable, not mere wives' fables. Those who drew up the narratives had as sources of knowledge those who handed down the data. Here we have both written and oral sources. Luke had access to both kinds. {Which from the beginning were eyewitnesses and ministers of the word} (\hoi ap' archˆs autoptai kai hupˆretai genomenoi tou logou\). "Who" is better than "which" for the article here. The word for {eyewitnesses} (\autoptai\) is an old Greek word and appears in the papyri also. It means seeing with one's own eyes. It occurs here only in the N.T. We have the very word in the medical term _autopsy_. Greek medical writers often had the word. It is a different word from \epoptai\ (eyewitness) in strkjv@2Peter:1:16|, a word used of those who beheld heavenly mysteries. The word for "ministers" (\hupˆretai\), under rowers or servants we have had already in strkjv@Matthew:5:25; strkjv@26:58; strkjv@Mark:14:54,65|, which see. We shall see it again in strkjv@Luke:4:20| of the attendant in the synagogue. In the sense of a preacher of the gospel as here, it occurs also in strkjv@Acts:26:16|. Here "the word" means the gospel message, as in strkjv@Acts:6:4; strkjv@8:4|, etc. {From the beginning} apparently refers to the beginning of the ministry of Jesus as was true of the apostles (Acts:1:22|) and of the early apostolic preaching (Acts:10:37-43|). The Gospel of Mark follows this plan. The Gospel of Luke goes behind this in chapters 1 and 2 as does Matthew in chapters 1 and 2. But Luke is not here referring to himself. The matters about the childhood of Jesus Christ would not form part of the traditional preaching for obvious reasons.

rwp@Luke:1:4 @{Mightest know} (\epign“is\). Second aorist active subjunctive of \epigin“sk“\. Full knowledge (\epi\-), in addition to what he already has. {The certainty} (\tˆn asphaleian\). Make no slip (\sphall“\, to totter or fall, and \a\ privative). Luke promises a reliable narrative. "Theophilus shall know that the faith which he has embraced has an impregnable historical foundation" (Plummer). {The things} (\log“n\). Literally "words," the details of the words in the instruction. {Wast instructed} (\katˆchˆthˆs\). First aorist passive indicative. Not in O.T. and rare in ancient Greek. Occurs in the papyri. The word \ˆche“\ is our word echo (cf. strkjv@1Thessalonians:1:8| for \exˆchˆtai\, has sounded forth). \Katˆche“\ is to sound down, to din, to instruct, to give oral instruction. Cf. strkjv@1Corinthians:14:9; strkjv@Acts:21:21,24; strkjv@18:25; Gal strkjv@6:6|. Those men doing the teaching were called _catechists_ and those receiving it were called _catechumens_. Whether Theophilus was still a catechumen is not known. This Preface by Luke is in splendid literary _Koin‚_ and is not surpassed by those in any Greek writer (Herodotus, Thucydides, Polybius). It is entirely possible that Luke was familiar with this habit of Greek historians to write prefaces since he was a man of culture.

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

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

rwp@Luke:1:24 @{Conceived} (\sunelaben\). Luke uses this word eleven times and it occurs only five other times in the N.T. It is a very old and common Greek word. He alone in the N.T. has it for conceiving offspring (1:24,31,36; strkjv@2:21|) though strkjv@James:1:15| uses it of lust producing sin. Hobart (_Medical Language of Luke_, p. 91) observes that Luke has almost as many words for pregnancy and barrenness as Hippocrates (\en gastri echein\, strkjv@21:23|; \egkuos\, strkjv@2:5|; \steira\, strkjv@1:7|; \ateknos\, strkjv@20:28|). {Hid} (\periekruben\). Only here in the N.T., but in late _Koin‚_ writers. Usually considered second aorist active indicative from \perikrupt“\, though it may be the imperfect indicative of a late form \perikrub“\. If it is aorist it is the constative aorist. The preposition \peri\ makes it mean completely (on all sides) hid.

rwp@Luke:1:45 @{For} (\hoti\). It is not certain whether \hoti\ here is "that" or "because." It makes good sense either way. See also strkjv@7:16|. This is the first beatitude in the New Testament and it is similar to the last one in the Gospels spoken to Thomas to discourage his doubt (John:20:29|). Elisabeth wishes Mary to have full faith in the prophecy of the angel. This song of Elisabeth is as real poetry as is that of Mary (1:47-55|) and Zacharias (1:68-70|). All three spoke under the power of the Holy Spirit. These are the first New Testament hymns and they are very beautiful. Plummer notes four strophes in Mary's Magnificat (46-48|,49,50|,51-53|,54,55|). Every idea here occurs in the Old Testament, showing that Mary's mind was full of the spiritual message of God's word.

rwp@Luke:1:48 @{The low estate} (\tˆn tapein“sin\). The bride of a carpenter and yet to be the mother of the Messiah. Literal sense here as in strkjv@1:52|. {Shall call me blessed} (\makariousin me\). So-called Attic future of an old verb, to felicitate. Elisabeth had already given her a beatitude (\makaria\, strkjv@1:45|). Another occurs in strkjv@11:27|. But this is a very different thing from the worship of Mary (Mariolatry) by Roman Catholics. See my _The Mother of Jesus: Her Problems and Her Glory_.

rwp@Luke:1:65 @{Fear} (\phobos\). Not terror, but religious awe because of contact with the supernatural as in the case of Zacharias (1:12|). Were noised abroad (\dielaleito\). Imperfect passive. Occurs in Polybius. In the N.T. only here and strkjv@Luke:6:11|. It was continuous talk back and forth between (\dia\) the people.

rwp@Luke:1:66 @{What then} (\ti ara\). With all these supernatural happenings they predicted the marvellous career of this child. Note \Ti\, {what}, not \Tis\, {who}. Cf. strkjv@Acts:12:18|. {They laid them up} (\ethento\, second aorist middle indicative) as Mary did (2:19|). {The hand of the Lord} (\cheir Kuriou\). Luke's explanation in addition to the supernatural events. The expression occurs only in Luke's writing (Acts:11:21; strkjv@13:11|).

rwp@Luke:1:80 @{Grew} (\ˆuxane\). Imperfect active, was growing. {Waxed strong} (\ekrataiouto\). Imperfect again. The child kept growing in strength of body and spirit. {His shewing} (\anadeixe“s autou\). Here alone in the N.T. It occurs in Plutarch and Polybius. The verb appears in a sacrificial sense. The boy, as he grew, may have gone up to the passover and may have seen the boy Jesus (Luke:2:42-52|), but he would not know that he was to be the Messiah. Songs:these two boys of destiny grew on with the years, the one in the desert hills near Hebron after Zacharias and Elisabeth died, the other, the young Carpenter up in Nazareth, each waiting for "his shewing unto Israel."

rwp@Luke:2:10 @{I bring you good tidings of great joy} (\euaggelizomai h–min charan megalˆn\). Wycliff, "I evangelize to you a great joy." The active verb \euaggeliz“\ occurs only in late Greek writers, LXX, a few papyri examples, and the N.T. The middle (deponent) appears from Aristophanes on. Luke and Paul employ both substantive \euaggelion\ and verb \euaggeliz“\ very frequently. It is to Paul's influence that we owe their frequency and popularity in the language of Christendom (George Milligan, _The Epistles to the Thessalonians_, p. 143). The other Gospels do not have the verb save strkjv@Matthew:11:5| and that in a quotation (Isaiah:61:1|).

rwp@Luke:2:11 @\Is born\ (\etechthˆ\). First aorist passive indicative from \tikt“\. Was born. {Saviour} (\s“tˆr\). This great word is common in Luke and Paul and seldom elsewhere in the N.T. (Bruce). The people under Rome's rule came to call the emperor "Saviour" and Christians took the word and used it of Christ. See inscriptions (Deissmann, _Light from the Ancient East_, p. 344). {Christ the Lord} (\Christos Kurios\). This combination occurs nowhere else in the N.T. and it is not clear what it really means. Luke is very fond of \Kurios\ ({Lord}) where the other Gospels have Jesus. It may mean "Christ the Lord," "Anointed Lord," "Messiah, Lord," "The Messiah, the Lord," "An Anointed One, a Lord," or "Lord Messiah." It occurs once in the LXX (Lamentations:4:20|) and is in Ps. of Sol. strkjv@17:36. Ragg suggests that our phrase "the Lord Jesus Christ" is really involved in "A Saviour (Jesus) which is Christ the Lord." See on ¯Matthew:1:1| for Christ and ¯Matthew:21:3| for Lord.

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:2:23 @{In the law of the Lord} (\en nom“i Kuriou\). No articles, but definite by preposition and genitive. Vincent notes that "law" occurs in this chapter five times. Paul (Gal strkjv@4:4|) will urge that Jesus "was made under the law" as Luke here explains. The law did not require that the child be brought to Jerusalem. The purification concerned the mother, the presentation the son.

rwp@Luke:2:27 @{When the parents brought in the child Jesus} (\en t“i eisagagein tous goneis to paidion Iˆsoun\). A neat Greek and Hebrew idiom difficult to render into English, very common in the LXX; {In the bringing the Child Jesus as to the parents}. The articular infinitive and two accusatives (one the object, the other accusative of general reference). {After the custom of the law} (\kata to eithismenon tou nomou\). Here the perfect passive participle \eithismenon\, neuter singular from \ethiz“\ (common Greek verb, to accustom) is used as a virtual substantive like \to ethos\ in strkjv@1:8|. Luke alone in the N.T. uses either word save \ethos\ in strkjv@John:19:40|, though \ei“tha\ from \eth“\, occurs also in strkjv@Matthew:27:15; strkjv@Mark:10:1|.

rwp@Luke:2:35 @{A sword} (\rhomphaia\). A large sword, properly a long Thracian javelin. It occurs in the LXX of Goliath's sword (1Samuel:17:51|). How little Mary understood the meaning of Simeon's words that seemed so out of place in the midst of the glorious things already spoken, a sharp thorn in their roses, a veritable bitter-sweet. But one day Mary will stand by the Cross of Christ with this Thracian javelin clean through her soul, \stabat Mater Dolorosa\ (John:19:25|). It is only a parenthesis here, and a passing cloud perhaps passed over Mary's heart already puzzled with rapture and ecstasy. {May be revealed} (\apokaluphth“sin\). Unveiled. First aorist passive subjunctive after \hop“s an\ and expresses God's purpose in the mission of the Messiah. He is to test men's thoughts (\dialogismoi\) and purposes. They will be compelled to take a stand for Christ or against him. That is true today.

rwp@Luke:2:36 @{One Anna a prophetess} (\Hanna prophˆtis\). The word \prophˆtis\ occurs in the N.T. only here and strkjv@Revelation:2:20|. In old Greek writers it means a woman who interprets oracles. The long parenthesis into verse 37| tells of her great age. Montefiore makes it 106 as she was 15 when married, married 7 years, a widow 84.

rwp@Luke:3:3 @{All the region round about Jordan} (\pƒsan perich“ron tou Iordanou\). The wilderness was John's abode (1:80|) so that he began preaching where he was. It was the plain (Genesis:13:10f.|) or valley of the Jordan, El Ghor, as far north as Succoth (2Chronicles:4:17|). Sometimes he was on the eastern bank of the Jordan (John:10:40|), though usually on the west side. His baptizing kept him near the river. {The baptism of repentance unto remission of sins} (\baptisma metanoias eis aphesin hamarti“n\). The same phrase as in strkjv@Mark:1:4|, which see for discussion of these important words. The word remission (\aphesis\) "occurs in Luke more frequently than in all the other New Testament writers combined" (Vincent). In medical writers it is used for the relaxing of disease.

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

rwp@Luke:4:9 @{Led him} (\ˆgagen\). Aorist active indicative of \ag“\. strkjv@Matthew:4:5| has \paralambanei\ (dramatic present). {The wing of the temple} (\to pterugion tou hierou\). See on ¯Matthew:4:5|. It is not easy to determine precisely what it was. {From hence} (\enteuthen\). This Luke adds to the words in Matthew, which see. {To guard thee} (\tou diaphulaxai se\). Not in strkjv@Matthew:4:6| quoted by Satan from strkjv@Psalms:91:11,12|. Satan does not misquote this Psalm, but he misapplies it and makes it mean presumptuous reliance on God. This compound verb is very old, but occurs here alone in the N.T. and that from the LXX. Luke repeats \hoti\ (recitative \hoti\ after \gegraptai\, is written) after this part of the quotation.

rwp@Luke:4:20 @{He closed the book} (\ptuxas to biblion\). Aorist active participle of \ptuss“\. Rolled up the roll and gave it back to the attendant who had given it to him and who put it away again in its case. {Sat down} (\ekathisen\). Took his seat there as a sign that he was going to speak instead of going back to his former seat. This was the usual Jewish attitude for public speaking and teaching (Luke:5:3; strkjv@Matthew:5:1; strkjv@Mark:4:1; strkjv@Acts:16:13|). {Were fastened on him} (\ˆsan atenizontes aut“i\). Periphrastic imperfect active and so a vivid description. Literally, the eyes of all in the synagogue were gazing fixedly upon him. The verb \ateniz“\ occurs in Aristotle and the Septuagint. It is from the adjective \atenˆs\ and that from \tein“\, to stretch, and copulative or intensive \a\, not \a\ privative. The word occurs in the N.T. here and in strkjv@22:56|, ten times in Acts, and in strkjv@2Corinthians:3:7,13|. Paul uses it of the steady eager gaze of the people at Moses when he came down from the mountain when he had been communing with God. There was something in the look of Jesus here that held the people spellbound for the moment, apart from the great reputation with which he came to them. In small measure every effective speaker knows what it is to meet the eager expectations of an audience.

rwp@Luke:4:23 @{Doubtless} (\pant“s\). Adverb. Literally, at any rate, certainly, assuredly. Cf. strkjv@Acts:21:22; strkjv@28:4|. {This parable} (\tˆn parabolˆn tautˆn\). See discussion on ¯Matthew:13|. Here the word has a special application to a crisp proverb which involves a comparison. The word physician is the point of comparison. Luke the physician alone gives this saying of Jesus. The proverb means that the physician was expected to take his own medicine and to heal himself. The word \parabolˆ\ in the N.T. is confined to the Synoptic Gospels except strkjv@Hebrews:9:9; strkjv@11:19|. This use for a proverb occurs also in strkjv@Luke:5:36; strkjv@6:39|. This proverb in various forms appears not only among the Jews, but in Euripides and Aeschylus among the Greeks, and in Cicero's _Letters_. Hobart quotes the same idea from Galen, and the Chinese used to demand it of their physicians. The point of the parable seems to be that the people were expecting him to make good his claim to the Messiahship by doing here in Nazareth what they had heard of his doing in Capernaum and elsewhere. "Establish your claims by direct evidence" (Easton). This same appeal (Vincent) was addressed to Christ on the Cross (Matthew:27:40,42|). There is a tone of sarcasm towards Jesus in both cases. {Heard done} (\ˆkousamen genomena\). The use of this second aorist middle participle \genomena\ after \ˆkousamen\ is a neat Greek idiom. It is punctiliar action in indirect discourse after this verb of sensation or emotion (Robertson, _Grammar_, pp. 1040-42, 1122-24). {Do also here} (\poiˆson kai h“de\). Ingressive aorist active imperative. Do it here in thy own country and town and do it now. Jesus applies the proverb to himself as an interpretation of their real attitude towards himself.

rwp@Luke:4:29 @{They rose up and cast him forth} (\anastantes exebalon\). Second aorist ingressive active participle and second aorist effective active indicative. A movement towards lynching Jesus. {Unto the brow of the hill} (\hˆos ophruos tou orous\). Eyebrow (\ophrus\), in Homer, then any jutting prominence. Only here in the N.T. Hippocrates speaks of the eyebrow hanging over. {Was built} (\“ikodomˆto\). Past perfect indicative, stood built. {That they might throw him down headlong} (\h“ste katakrˆmnisai auton\). Neat Greek idiom with \h“ste\ for intended result, "so as to cast him down the precipice." The infinitive alone can convey the same meaning (Matthew:2:2; strkjv@20:28; strkjv@Luke:2:23|). \Krˆmnos\ is an overhanging bank or precipice from \kremannumi\, to hang. \Kata\ is down. The verb occurs in Xenophon, Demosthenes, LXX, Josephus. Here only in the N.T. At the southwest corner of the town of Nazareth such a cliff today exists overhanging the Maronite convent. Murder was in the hearts of the people. By pushing him over they hoped to escape technical guilt.

rwp@Luke:4:34 @{Ah!} (\Ea\). An interjection frequent in the Attic poets, but rare in prose. Apparently second person singular imperative of \ea“\, to permit. It is expressive of wonder, fear, indignation. Here it amounts to a diabolical screech. For the rest of the verse see discussion on ¯Mark:1:24| and ¯Matthew:8:29|. The muzzle (\phimos\) occurs literally in strkjv@1Corinthians:9:9, strkjv@1Timothy:5:18|, and metaphorically here and strkjv@Mark:1:25; strkjv@4:39; strkjv@Matthew:22:12|.

rwp@Luke:4:35 @{Had thrown him down in the midst} (\rhipsan auton eis to meson\). First aorist (effective) participle of \rhipt“\, an old verb with violent meaning, to fling, throw, hurl off or down. {Having done him no hurt} (\mˆden blapsan auton\). Luke as a physician carefully notes this important detail not in Mark. \Blapt“\, to injure, or hurt, occurs in the N.T. only here and in strkjv@Mark:16:18|, though a very common verb in the old Greek.

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:5:5 @{Master} (\epistata\). Used only by Luke in the N.T. and always in addresses to Christ (8:24,45; strkjv@9:33,49; strkjv@17:13|). Common in the older writers for superintendent or overseer (one standing over another). This word recognizes Christ's authority. {We toiled} (\kopiasantes\). This verb is from \kopos\ (\work, toil\) and occurs from Aristophanes on. It used to be said that the notion of weariness in toil appears only in the LXX and the N.T. But Deissmann (_Light from the Ancient East_, pp. 312f.) cites examples from inscriptions on tombstones quite in harmony with the use in the N.T. Peter's protest calls attention also to the whole night of fruitless toil. {But at thy word} (\epi de t“i rhˆmati sou\). On the base of \epi\. Acquiescence to show his obedience to Christ as "Master," but with no confidence whatsoever in the wisdom of this particular command. Besides, fishing in this lake was Peter's business and he really claimed superior knowledge on this occasion to that of Jesus.

rwp@Luke:5:14 @{To tell no man} (\mˆdeni eipein\). This is an indirect command after the verb "charged" (\parˆggeilen\). But Luke changes (_constructio variata_) to the direct quotation, a common idiom in Greek and often in Luke (Acts:1:4f.|). Here in the direct form he follows strkjv@Mark:1:43; strkjv@Matthew:8:4|. See discussion there about the direction to go to the priest to receive a certificate showing his cleansing, like our release from quarantine (Leviticus:13:39; strkjv@14:2-32|). {For a testimony unto them} (\eis marturion autois\). The use of \autois\ (them) here is "according to sense," as we say, for it has no antecedent in the context, just to people in general. But this identical phrase with absence of direct reference occurs in Mark and Matthew, pretty good proof of the use of one by the other. Both strkjv@Matthew:8:4; strkjv@Luke:5:14| follow strkjv@Mark:1:44|.

rwp@Luke:5:16 @{But he withdrew himself in the deserts and prayed} (\autos de ˆn hupoch“r“n en tais erˆmois kai proseuchomenos\). Periphrastic imperfects. Literally, "But he himself was with drawing in the desert places and praying." The more the crowds came as a result of the leper's story, the more Jesus turned away from them to the desert regions and prayed with the Father. It is a picture of Jesus drawn with vivid power. The wild enthusiasm of the crowds was running ahead of their comprehension of Christ and his mission and message. \Hupoch“re“\ (perhaps with the notion of slipping away secretly, \hupo-\) is a very common Greek verb, but in the N.T. occurs in Luke alone. Elsewhere in the N.T. \anach“re“\ (to go back) appears.

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:6:12 @{He went out into the mountains to pray} (\exelthein auton eis to oros proseuxasthai\). Note \ex-\ where strkjv@Mark:3:13| has {goeth up} (\anabainei\). Luke alone has "to pray" as he so often notes the habit of prayer in Jesus. {He continued all night} (\ˆn dianuktereu“n\). Periphrastic imperfect active. Here alone in the N.T., but common in the LXX and in late Greek writers. Medical writers used it of whole night vigils. {In prayer to God} (\en tˆi proseuchˆi tou theou\). Objective genitive \tou theou\. This phrase occurs nowhere else. \Proseuchˆ\ does not mean "place of prayer" or synagogue as in strkjv@Acts:16:13|, but the actual prayer of Jesus to the Father all night long. He needed the Father's guidance now in the choice of the Apostles in the morning.

rwp@Luke:6:20 @{And he lifted up his eyes} (\kai autos eparas tous opthalmous autou\). First aorist active participle from \epair“\. Note also Luke's favourite use of \kai autos\ in beginning a paragraph. Vivid detail alone in Luke. Jesus looked the vast audience full in the face. strkjv@Matthew:5:2| mentions that "he opened his mouth and taught them" (began to teach them, inchoative imperfect, \edidasken\). He spoke out so that the great crowd could hear. Some preachers do not open their mouths and do not look up at the people, but down at the manuscript and drawl along while the people lose interest and even go to sleep or slip out. {Ye poor} (\hoi pt“choi\). {The poor}, but "yours" (\humetera\) justifies the translation "ye." Luke's report is direct address in all the four beatitudes and four woes given by him. It is useless to speculate why Luke gives only four of the eight beatitudes in Matthew or why Matthew does not give the four woes in Luke. One can only say that neither professes to give a complete report of the sermon. There is no evidence to show that either saw the report of the other. They may have used a common source like Q (the Logia of Jesus) or they may have had separate sources. Luke's first beatitude corresponds with Matthew's first, but he does not have "in spirit" after "poor." Does Luke represent Jesus as saying that poverty itself is a blessing? It can be made so. Or does Luke represent Jesus as meaning what is in Matthew, poverty of spirit? {The kingdom of God} (\hˆ basileia tou theou\). strkjv@Matthew:5:3| has "the kingdom of heaven" which occurs alone in Matthew though he also has the one here in Luke with no practical difference. The rabbis usually said "the kingdom of heaven." They used it of the political Messianic kingdom when Judaism of the Pharisaic sort would triumph over the world. The idea of Jesus is in the sharpest contrast to that conception here and always. See on ¯Matthew:3:2| for discussion of the meaning of the word "kingdom." It is the favourite word of Jesus for the rule of God in the heart here and now. It is both present and future and will reach a glorious consummation. Some of the sayings of Christ have apocalyptic and eschatological figures, but the heart of the matter is here in the spiritual reality of the reign of God in the hearts of those who serve him. The kingdom parables expand and enlarge upon various phases of this inward life and growth.

rwp@Luke:6:28 @{That despitefully use you} (\t“n epˆreazont“n humƒs\). This old verb occurs here only in the N.T. and in strkjv@1Peter:3:16|, not being genuine in strkjv@Matthew:5:44|.

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:7:1 @{After} (\epeidˆ, epei and dˆ\). This conjunction was written \epei dˆ\ in Homer and is simple \epei\ with the intensive \dˆ\ added and even \epei dˆ per\ once in N.T. (Luke:1:1|). This is the only instance of the temporal use of \epeidˆ\ in the N.T. The causal sense occurs only in Luke and Paul, for \epei\ is the correct text in strkjv@Matthew:21:46|. {Had ended} (\eplˆr“sen\). First aorist active indicative. There is here a reference to the conclusion of the Sermon on the Mount, but with nothing concerning the impression produced by the discourse such as is seen in strkjv@Matthew:7:28|. This verse really belongs as the conclusion of Chapter 6, not as the beginning of Chapter 7. {In the ears of the people} (\eis tas akoas tou laou\). \Akoˆ\ from \akou“\, to hear, is used of the sense of hearing (1Corinthians:12:17|), the ear with which one hears (Mark:7:35; strkjv@Hebrews:5:11|), the thing heard or the report (Rom strkjv@10:16|) or oral instruction (Galatians:3:2,5|). Both strkjv@Matthew:8:5-13; strkjv@Luke:7:1-10| locate the healing of the centurion's servant in Capernaum where Jesus was after the Sermon on the Mount.

rwp@Luke:7:3 @{Sent unto him elders of the Jews} (\apesteilen pros auton presbouterous t“n Ioudai“n\). strkjv@Matthew:8:5| says "the centurion came unto him." For discussion of this famous case of apparent discrepancy see discussion on Matthew. One possible solution is that Luke tells the story as it happened with the details, whereas Matthew simply presents a summary statement without the details. What one does through another he does himself. {Asking him} (\er“t“n auton\). Present active participle, masculine singular nominative, of the verb \er“ta“\ common for asking a question as in the old Greek (Luke:22:68|). But more frequently in the N.T. the verb has the idea of making a request as here. This is not a Hebraism or an Aramaism, but is a common meaning of the verb in the papyri (Deissmann, _Light from the Ancient East_, p. 168). It is to be noted here that Luke represents the centurion himself as "asking" through the elders of the Jews (leading citizens). In strkjv@Matthew:8:6| the verb is \parakal“n\ (beseeching). {That he would come and save} (\hop“s elth“n dias“sˆi\). \Hina\ is the more common final or sub-final (as here) conjunction, but \hop“s\ still occurs. \Dias“sˆi\ is effective aorist active subjunctive, to bring safe through as in a storm (Acts:28:1,4|). Common word.

rwp@Luke:7:11 @{Soon afterwards} (\en toi hexˆs\). According to this reading supply \chron“i\, time. Other MSS. read \tˆi hexˆs\ (supply \hˆmerƒi\, day). \Hexˆs\ occurs in Luke and Acts in the N.T. though old adverb of time. {That} (\Hoti\). Not in the Greek, the two verbs \egeneto\ and \eporeuthˆ\ having no connective (asyndeton). {Went with him} (\suneporeuonto aut“i\). Imperfect middle picturing the procession of disciples and the crowd with Jesus. Nain is not mentioned elsewhere in the N.T. There is today a hamlet about two miles west of Endor on the north slope of Little Hermon. There is a burying-place still in use. Robinson and Stanley think that the very road on which the crowd with Jesus met the funeral procession can be identified.

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

rwp@Luke:7:30 @{Rejected for themselves} (\ˆthetˆsan eis heautous\). The first aorist active of \athete“\ first seen in LXX and Polybius. Occurs in the papyri. These legalistic interpreters of the law refused to admit the need of confession of sin on their part and so set aside the baptism of John. They annulled God's purposes of grace so far as they applied to them. {Being not baptized by him} (\mˆ baptisthentes hup' autou\). First aorist passive participle. \Mˆ\ is the usual negative of the participle in the _Koin‚_.

rwp@Luke:7:38 @{Standing behind at his feet} (\stƒsa opis“ para tous podas autou\). Second aorist active participle from \histˆmi\ and intransitive, first aorist \estˆsa\ being transitive. The guest removed his sandals before the meal and he reclined on the left side with the feet outward. She was standing beside (\para\) his feet {weeping} (\klaiousa\). She was drawn irresistibly by gratitude to Jesus and is overcome with emotion before she can use the ointment; her tears (\tois dakrusin\, instrumental case of \dakru\) take the place of the ointment. {Wiped them with the hair of her head} (\tais thrixin tˆs kephalˆs autˆs exemassen\). Inchoative imperfect of an old verb \ekmass“\, to rub out or off, began to wipe off, an act of impulse evidently and of embarrassment. "Among the Jews it was a shameful thing for a woman to let down her hair in public; but she makes this sacrifice" (Plummer). Songs:Mary of Bethany wiped the feet of Jesus with her hair (John:12:3|) with a similar sacrifice out of her great love for Jesus. This fact is relied on by some to prove that Mary of Bethany had been a woman of bad character, surely an utter failure to recognize Mary's motive and act. {Kissed} (\katephilei\). Imperfect active of \kataphile“\, to kiss repeatedly (force of \kata\), and accented by the tense of continued action here. The word in the N.T. occurs here, of the prodigal's father (15:20|), of the kiss of Judas (Mark:14:45; strkjv@Matthew:26:49|), of the Ephesian elders (Acts:20:37|). " Kissing the feet was a common mark of deep reverence, especially to leading rabbis" (Plummer). {Anointed them with the ointment} (\ˆleiphen t“i mur“i\). Imperfect active again of \aleiph“\, a very common verb. \Chri“\ has a more religious sense. The anointing came after the burst of emotional excitement.

rwp@Luke:8:8 @{A hundredfold} (\hekatonplasiona\). Luke omits the thirty and sixty of strkjv@Mark:4:8; strkjv@Matthew:13:8|. {He cried} (\eph“nei\). Imperfect active, and in a loud voice, the verb means. The warning about hearing with the ears occurs also in strkjv@Mark:4:9; strkjv@Matthew:13:9|.

rwp@Luke:8:15 @{In an honest and good heart} (\en kardiƒi kalˆi kai agathˆi\). Peculiar to Luke. In verse 8| the land (\gˆn\) is called \agathˆn\ (really good, generous) and in verse 15| we have \en tˆi kalˆi gˆi\ ({in the beautiful or noble land}). Songs:Luke uses both adjectives of the heart. The Greeks used \kalos k' agathos\ of the high-minded gentleman. It is probable that Luke knew this idiom. It occurs here alone in the N.T. It is not easy to translate. We have such phrases as "good and true," "sound and good," "right and good," no one of which quite suits the Greek. Certainly Luke adds new moral qualities not in the Hellenic phrase. The English word "honest" here is like the Latin _honestus_ (fair, noble). The words are to be connected with "hold fast" (\katechousin\), "hold it down" so that the devil does not snatch it away, having depth of soil so that it does not shrivel up under the sun, and is not choked by weeds and thorns. It bears fruit (\karpophorousin\, an old expressive verb, \karpos\ and \phore“\). That is the proof of spiritual life. {In patience} (\en hupomonˆi\). There is no other way for real fruit to come. Mushrooms spring up overnight, but they are usually poisonous. The best fruits require time, cultivation, patience.

rwp@Luke:8:22 @{And they launched forth} (\kai anˆchthˆsan\). First aorist passive indicative of \anag“\, an old verb, to lead up, to put out to sea (looked at as going up from the land). This nautical sense of the verb occurs only in Luke in the N.T. and especially in the Acts (Acts:13:13; strkjv@16:11; strkjv@18:21; strkjv@20:3,13; 21:I,2; strkjv@27:2,4,12,21; strkjv@28:10f.|).

rwp@Luke:8:24 @{Master, Master} (\Epistata, epistata\). See on ¯Luke:5:5| for discussion. strkjv@Mark:4:38| has {Teacher} (\Didaskale\), strkjv@Matthew:8:25| has {Lord} (\Kurie\). The repetition here shows the uneasiness of the disciples. {We perish} (\apollumetha\). Songs:in strkjv@Mark:4:38; strkjv@Matthew:8:25|. Linear present middle indicative, we are perishing. {The raging of the water} (\t“i kludoni tou hudatos\). \Klud“n\, common Greek word, is a boisterous surge, a violent agitation. Here only in the N.T. save strkjv@James:1:6|. \Kuma\ (Mark:4:37|) is the regular swell or wave. A {calm} (\galˆnˆ\). Only in the parallels in the N.T., though common word. Here strkjv@Mark:4:39; strkjv@Matthew:8:26| add {great} (\megalˆ\). {That} (\hoti\). This use of \hoti\ as explanatory of the demonstrative pronoun \houtos\ occurs in the parallels strkjv@Mark:4:36; strkjv@Matthew:8:27| and also in strkjv@Luke:4:36|. It is almost result. {He commandeth} (\epitassei\). Peculiar to Luke.

rwp@Luke:9:27 @{Till they see} (\he“s an id“sin\). Second aorist active subjunctive with \he“s\ and \an\ referring to the future, an idiomatic construction. Songs:in strkjv@Mark:9:1; strkjv@Matthew:16:28|. In all three passages "shall not taste of death" (\ou mˆ geus“ntai thanatou\, double negative with aorist middle subjunctive) occurs also. Rabbinical writings use this figure. Like a physician Christ tasted death that we may see how to die. Jesus referred to the cross as "this cup" (Mark:14:36; strkjv@Matthew:26:39; strkjv@Luke:22:42|). Mark speaks of the kingdom of God as "come" (\elˆluthuian\, second perfect active participle). Matthew as "coming" (\erchomenon\) referring to the Son of man, while Luke has neither form. See Matthew and Mark for discussion of the theories of interpretation of this difficult passage. The Transfiguration follows in a week and may be the first fulfilment in the mind of Jesus. It may also symbolically point to the second coming.

rwp@Luke:9:31 @{There talked with him} (\sunelaloun aut“i\). Imperfect active, were talking with him. {Who appeared in glory} (\hoi ophthentes en doxˆi\). First aorist passive participle of \hora“\. This item peculiar to Luke. Compare verse 26|. {Spake of his decease} (\elegon tˆn exodon\). Imperfect active, were talking about his \exodus\ (departure from earth to heaven) very much like our English word "decease" (Latin _decessus_, a going away). The glorious light graphically revealed Moses and Elijah talking with Jesus about the very subject concerning which Peter had dared to rebuke Jesus for mentioning (Mark:8:32; strkjv@Matthew:16:22|). This very word \exodus\ (way out) in the sense of death occurs in strkjv@2Peter:1:15| and is followed by a brief description of the Transfiguration glory. Other words for death (\thanatos\) in the N.T. are \ekbasis\, going out as departure (Hebrews:13:7|), \aphixis\, departing (Acts:20:29|), \analusis\, loosening anchor (2Timothy:4:6|) and \analusai\ (Phillipians:1:23|). {To accomplish} (\plˆroun\). To fulfil. Moses had led the Exodus from Egypt. Jesus will accomplish the exodus of God's people into the Promised Land on high. See on Mark and Matthew for discussion of significance of the appearance of Moses and Elijah as representatives of law and prophecy and with a peculiar death. The purpose of the Transfiguration was to strengthen the heart of Jesus as he was praying long about his approaching death and to give these chosen three disciples a glimpse of his glory for the hour of darkness coming. No one on earth understood the heart of Jesus and so Moses and Elijah came. The poor disciples utterly failed to grasp the significance of it all.

rwp@Luke:9:33 @{As they were departing from him} (\en t“i diach“rizesthai autous ap' autou\). Peculiar to Luke and another instance of Luke's common idiom of \en\ with the articular infinitive in a temporal clause. This common verb occurs here only in the N.T. The present middle voice means to separate oneself fully (direct middle). This departing of Moses and Elijah apparently accompanied Peter's remark as given in all three Gospels. See for details on Mark and Matthew. {Master} (\Epistata\) here, {Rabbi} (Mark:9:5|), {Lord} (\Kurie\, strkjv@Matthew:17:4|). {Let us make} (\poiˆs“men\, first aorist active subjunctive) as in strkjv@Mark:9:5|, but strkjv@Matthew:17:4| has "I will make" (\poiˆs“\). It was near the time of the feast of the tabernacles. Songs:Peter proposes that they celebrate it up here instead of going to Jerusalem for it as they did a bit later (John:7|). {Not knowing what he said} (\mˆ eid“s ho legei\). Literally, {not understanding what he was saying} (\mˆ\, regular negative with participle and \legei\, present indicative retained in relative clause in indirect discourse). Luke puts it more bluntly than Mark (Peter's account), "For he wist not what to answer; for they became sore afraid" (Mark:9:6|). Peter acted according to his impulsive nature and spoke up even though he did not know what to say or even what he was saying when he spoke. He was only half awake as Luke explains and he was sore afraid as Mark (Peter) explains. He had bewilderment enough beyond a doubt, but it was Peter who spoke, not James and John.

rwp@Luke:9:51 @{When the days were well-nigh come} (\en t“i sumplˆrousthai tas hˆmeras\). Luke's common idiom \en\ with the articular infinitive, "in the being fulfilled as to the days." This common compound occurs in the N.T. only here and strkjv@Luke:8:23; strkjv@Acts:2:1|. The language here makes it plain that Jesus was fully conscious of the time of his death as near as already stated (Luke:9:22,27,31|). {That he should be received up} (\tˆs analˆmpse“s autou\). Literally, "of his taking up." It is an old word (from Hippocrates on), but here alone in the N.T. It is derived from \analamban“\ (the verb used of the Ascension, strkjv@Acts:1:2,11,22; strkjv@1Timothy:3:16|) and refers here to the Ascension of Jesus after His Resurrection. Not only in John's Gospel (John:17:5|) does Jesus reveal a yearning for a return to the Father, but it is in the mind of Christ here as evidently at the Transfiguration (9:31|) and later in strkjv@Luke:12:49f|. {He steadfastly set his face} (\autos to pros“pon estˆrisen\). Note emphatic \autos\, {he himself}, with fixedness of purpose in the face of difficulty and danger. This look on Christ's face as he went to his doom is noted later in strkjv@Mark:10:32|. It is a Hebraistic idiom (nine times in Ezekiel), this use of face here, but the verb (effective aorist active) is an old one from \stˆriz“\ (from \stˆrigx\, a support), to set fast, to fix. {To go to Jerusalem} (\tou poreuesthai eis Ierousalˆm\). Genitive infinitive of purpose. Luke three times mentions Christ making his way to Jerusalem (9:51; strkjv@13:22; strkjv@17:11|) and John mentions three journeys to Jerusalem during the later ministry (John:7:10; strkjv@11:17; strkjv@12:1|). It is natural to take these journeys to be the same in each of these Gospels. Luke does not make definite location of each incident and John merely supplements here and there. But in a broad general way they seem to correspond.

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

rwp@Luke:10:11 @{Even the dust} (\kai ton koniorton\). Old word from \konis\, dust, and \ornumi\, to stir up. We have seen it already in strkjv@Matthew:10:14; strkjv@Luke:9:5|. Dust is a plague in the east. Shake off even that. {Cleaveth} (\kollˆthenta\). First aorist passive participle of \kolla“\, to cling as dust and mud do to shoes. Hence the orientals took off the sandals on entering a house. {We wipe off} (\apomassometha\). Middle voice of an old verb \apomass“\, to rub off with the hands. Nowhere else in the N.T. But \ekmass“\, occurs in strkjv@Luke:7:38,44|. {Against you} (\Humin\). Fine example of the dative of disadvantage (the case of personal interest, the dative).

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:11:17 @{But he} (\autos de\). In contrast with them. {Knowing their thoughts} (\eid“s aut“n ta dianoˆmata\). From \dianoe“\, to think through or distinguish. This substantive is common in Plato, but occurs nowhere else in the N.T. It means intent, purpose. Jesus knew that they were trying to tempt him. {And a house divided against a house falleth} (\kai oikos epi oikon piptei\). It is not certain that \diameristheisa\ (divided) is to be repeated here as in strkjv@Matthew:12:25; strkjv@Mark:3:25|. It may mean, {and house falls upon house}, "one tumbling house knocking down its neighbour, a graphic picture of what happens when a kingdom is divided against itself" (Bruce).

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

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

rwp@Luke:12:14 @{A judge or a divider} (\kritˆn ˆ meristˆn\). Jesus repudiates the position of judge or arbiter in this family fuss. The language reminds one of strkjv@Exodus:2:14|. Jesus is rendering unto Caesar the things of Caesar (Luke:20:25|) and shows that his kingdom is not of this world (John:18:36|). The word for divider or arbiter (\meristˆs\) is a late word from \merizomai\ (verse 13|) and occurs here only in the N.T.

rwp@Luke:12:45 @{Shall say} (\eipˆi\). Second aorist subjunctive, with \ean\, condition of the third class, undetermined, but with prospect of being determined. {Delayeth} (\chronizei\). From \chronos\, time, spends time, lingers. {Shall begin} (\arxˆtai\). First aorist middle subjunctive with \ean\ and the same condition as \eipˆi\, above. {The menservants} (\tous paidas\) {and the maidservants} (\kai tas paidiskas\). \Paidiskˆ\ is a diminutive of \pais\ for a young female slave and occurs in the papyri, orginally just a damsel. Here \pais\ can mean slave also though strictly just a boy.

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:13:24 @{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:14:18 @{With one consent} (\apo mias\). Some feminine substantive like \gn“mˆs\ or \psuchˆs\ has to be supplied. This precise idiom occurs nowhere else. It looked like a conspiracy for each one in his turn did the same thing. {To make excuse} (\paraiteisthai\). This common Greek verb is used in various ways, to ask something from one (Mark:15:6|), to deprecate or ask to avert (Hebrews:12:19|), to refuse or decline (Acts:25:11|), to shun or to avoid (2Timothy:2:23|), to beg pardon or to make excuses for not doing or to beg (Luke:14:18ff.|). All these ideas are variations of \aite“\, to ask in the middle voice with \para\ in composition. {The first} (\ho pr“tos\). In order of time. There are three of the "many" ("all"), whose excuses are given, each more flimsy than the other. {I must needs} (\ech“ anagkˆn\). I have necessity. The land would still be there, a strange "necessity." {Have me excused} (\eche me parˆitˆmenon\). An unusual idiom somewhat like the English perfect with the auxiliary "have" and the modern Greek idiom with \ech“\, but certainly not here a Greek periphrasis for \parˆitˆso\. This perfect passive participle is predicate and agrees with \me\. See a like idiom in strkjv@Mark:3:1; strkjv@Luke:12:19| (Robertson, _Grammar_, pp. 902f.). The Latin had a similar idiom, _habe me excusatum_. Same language in verse 19|.

rwp@Luke:15:4 @{In the wilderness} (\en tˆi erˆm“i\). Their usual pasturage, not a place of danger or peril. It is the owner of the hundred sheep who cares so much for the one that is lost. He knows each one of the sheep and loves each one. {Go after that which is lost} (\poreuetai epi to apol“los\). The one lost sheep (\apol“los\, second perfect active participle of \apollumi\, to destroy, but intransitive, to be lost). There is nothing more helpless than a lost sheep except a lost sinner. The sheep went off by its own ignorance and folly. The use of \epi\ for the goal occurs also in strkjv@Matthew:22:9; strkjv@Acts:8:26; strkjv@9:11|. {Until he find it} (\he“s heurˆi auto\). Second aorist active subjunctive of \heurisk“\, common verb, with \he“s\, common Greek idiom. He keeps on going (\poreuetai\, linear present middle indicative) until success comes (effective aorist, \heurˆi\).

rwp@Luke:15:8 @{Ten pieces of silver} (\drachmas deka\). The only instance in the N.T. of this old word for a coin of 65.5 grains about the value of the common \dˆnarius\ (about eighteen cents), a quarter of a Jewish shekel. The double drachma (\didrachmon\) occurs in the N.T. only in strkjv@Matthew:17:24|. The root is from \drassomai\, to grasp with the hand (1Corinthians:3:19|), and so a handful of coin. Ten drachmas would be equal to nearly two dollars, but in purchasing power much more. {Sweep} (\saroi\). A late colloquial verb \saro“\ for the earlier \sair“\, to clear by sweeping. Three times in the N.T. (Luke:11:25; strkjv@15:8; strkjv@Matthew:12:44|). The house was probably with out windows (only the door for light and hence the lamp lit) and probably also a dirt floor. Hence Bengel says: _non sine pulvere_. This parable is peculiar to Luke.

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:15:16 @{He would fain have been filled} (\epethumei chortasthˆnai\). Literally, he was desiring (longing) to be filled. Imperfect indicative and first aorist passive infinitive. \Chortasthˆnai\ is from \chortaz“\ and that from \chortos\ (grass), and so to feed with grass or with anything. Westcott and Hort put \gemisai tˆn koilian autou\ in the margin (the Textus Receptus). {With the husks} (\ek t“n kerati“n\). The word occurs here alone in the N.T. and is a diminutive of \keras\ (horn) and so means little horn. It is used in various senses, but here refers to the pods of the carob tree or locust tree still common in Palestine and around the Mediterannean, so called from the shape of the pods like little horns, _Bockshornbaum_ in German or goat's-horn tree. The gelatinous substance inside has a sweetish taste and is used for feeding swine and even for food by the lower classes. It is sometimes called Saint John's Bread from the notion that the Baptist ate it in the wilderness. {No man gave unto him} (\oudeis edidou aut“i\). Imperfect active. Continued refusal of anyone to allow him even the food of the hogs.

rwp@Luke:15:20 @{To his father} (\pros ton patera heautou\). Literally, to his own father. He acted at once on his decision. {Yet afar off} (\eti autou makran apechontos\). Genitive absolute. \Makran\ agrees with \hodon\ understood: While he was yet holding off a distant way. This shows that the father had been looking for him to come back and was even looking at this very moment as he came in sight. {Ran} (\dram“n\). Second aorist active participle of the defective verb \trech“\. The eager look and longing of the father. {Kissed} (\katephilˆsen\). Note perfective use of \kata\ kissed him much, kissed him again and again. The verb occurs so in the older Greek.

rwp@Luke:15:29 @{Do I serve thee} (\douleu“ soi\). Progressive present tense of this old verb from \doulos\ (slave) which the elder son uses to picture his virtual slavery in staying at home and perhaps with longings to follow the younger son (Robertson, _Grammar_, p. 879). {Transgressed} (\parˆlthon\). Second aorist active indicative of \parerchomai\, to pass by. Not even once (aorist) in contrast with so many years of service (linear present). {A kid} (\eriphon\). Some MSS. have \eriphion\, diminutive, a little kid. Songs:margin of Westcott and Hort. B has it also in strkjv@Matthew:25:32|, the only other N.T. passage where the word occurs. {That I might make merry} (\hina euphranth“\). Final clause, first aorist passive subjunctive of the same verb used in verses 23,25|.

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:16:16 @{Entereth violently into it} (\eis autˆn biazetai\). A corresponding saying occurs in strkjv@Matthew:11:12| in a very different context. In both the verb \biazetai\, occurs also, but nowhere else in the N.T. It is present middle here and can be middle or passive in Matthew, which see. It is rare in late prose. Deissmann (_Bible Studies_, p. 258) cites an inscription where \biazomai\ is reflexive middle and used absolutely. Here the meaning clearly is that everyone forces his way into the kingdom of God, a plea for moral enthusiasm and spiritual passion and energy that some today affect to despise.

rwp@Luke:16:19 @{He was clothed} (\enedidusketo\). Imperfect middle of \endidusk“\, a late intensive form of \endu“\. He clothed himself in or with. It was his habit. {Purple} (\porphuran\). This purple dye was obtained from the purple fish, a species of mussel or \murex\ (1Macc. strkjv@4:23). It was very costly and was used for the upper garment by the wealthy and princes (royal purple). They had three shades of purple (deep violet, deep scarlet or crimson, deep blue). See also strkjv@Mark:15:17,20; strkjv@Revelation:18:12|. {Fine linen} (\busson\). {Byssus} or Egyptian flax (India and Achaia also). It is a yellowed flax from which fine linen was made for undergarments. It was used for wrapping mummies. "Some of the Egyptian linen was so fine that it was called _woven air_" (Vincent). Here only in the N.T. for the adjective \bussinos\ occurs in strkjv@Revelation:18:12; strkjv@19:8,14|. {Faring sumptuously} (\euphrainomenos lampr“s\). {Making merry brilliantly}. The verb \euphrainomai\ we have already had in strkjv@12:19; strkjv@15:23,25,32|. \Lampr“s\ is an old adverb from \lampros\, brilliant, shining, splendid, magnificent. It occurs here only in the N.T. This parable apparently was meant for the Pharisees (verse 14|) who were lovers of money. It shows the wrong use of money and opportunity.

rwp@Luke:17:1 @{It is impossible} (\anendekton estin\). See \ouk endechetai\ in strkjv@13:33|. Alpha privative (\an-\) and \endektos\, verbal adjective, from \endechomai\. The word occurs only in late Greek and only here in the N.T. The meaning is inadmissible, unallowable. {But that occasions of stumbling should come} (\tou ta skandala mˆ elthein\). This genitive articular infinitive is not easy to explain. In strkjv@Acts:10:25| there is another example where the genitive articular infinitive seems to be used as a nominative (Robertson, _Grammar_, p. 1040). The loose Hebrew infinitive construction may have a bearing here, but one may recall that the original infinitives were either locatives (\-eni\) or datives (\-ai\). \Ta skandala\ is simply the accusative of general reference. Literally, the not coming as to occasions of stumbling. For \skandalon\ (a trap) see on ¯Matthew:5:29; strkjv@16:23|. It is here only in Luke. The positive form of this saying appears in strkjv@Matthew:18:7|, which see.

rwp@Luke:17:18 @{Save this stranger} (\ei mˆ ho allogenˆs\). The old word was \allophulos\ (Acts:10:28|), but \allogenˆs\ occurs in the LXX, Josephus, and inscriptions. Deissmann (_Light from the Ancient East_, p. 80) gives the inscription from the limestone block from the Temple of Israel in Jerusalem which uses this very word which may have been read by Jesus: {Let no foreigner enter within the screen and enclosure surrounding the sanctuary} (\Mˆthena allogenˆ eisporeuesthai entos tou peri to hieron truphaktou kai peribolou\).

rwp@Luke:18:33 @{The third day} (\tˆi hˆmerƒi tˆi tritˆi\). The day the third. In strkjv@Matthew:20:19| it is "the third day" while in strkjv@Mark:10:34| "after three days" occurs in the same sense, which see.

rwp@Luke:19:2 @{Chief publican} (\architel“nˆs\). The word occurs nowhere else apparently but the meaning is clear from the other words with \archi-\ like \archiereus\ (chief priest) \archipoimˆn\ (chief shepherd). Jericho was an important trading point for balsam and other things and so Zacchaeus was the head of the tax collections in this region, a sort of commissioner of taxes who probably had other publicans serving under him.

rwp@Luke:19:4 @{Ran on before} (\prodram“n eis to emprosthen\). Second aorist active participle of \protrech“\ (defective verb). "Before" occurs twice (\pro-\ and \eis to emprosthen\). {Into a sycamore tree} (\epi sukomorean\). From \sukon\, fig, and \moron\, mulberry. The fig-mulberry and quite a different tree from the sycamine tree in strkjv@17:6|, which see. It bore a poor fruit which poor people ate (Amos:7:14|). It was a wide open tree with low branches so that Zacchaeus could easily climb into it. {That way} (\ekeinˆs\). Feminine for \hodos\ (way) is understood. Genitive case with \di\ in composition (\dierchesthai\) or as an adverbial use.

rwp@Luke:19:11 @{He added and spake} (\prostheis eipen\). Second aorist active participle of \prostithˆmi\ with \eipen\. It is a Hebrew idiom seen also in strkjv@Luke:20:1f.| he added to send (\prosetheto pempsai\) and in strkjv@Acts:12:3| "he added to seize" (\prosetheto sullabein\). This undoubted Hebraism occurs in the N.T. in Luke only, probably due to the influence of the LXX on Luke the Greek Christian. {To appear} (\anaphainesthai\). Present passive infinitive of an old verb to be made manifest, to be shown up. In the N.T. only here and strkjv@Acts:21:3|.

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:21:8 @{That ye be not led astray} (\mˆ planˆthˆte\). First aorist passive subjunctive with \mˆ\ (lest). This verb \plana“\ occurs here only in Luke though often in the rest of the N.T. (as strkjv@Matthew:24:4,5,11,24|, which see). Our word _planet_ is from this word. {The time is at hand} (\ho kairos ˆggiken\). Just as John the Baptist did of the kingdom (Matthew:3:2|) and Jesus also (Mark:1:15|). {Go ye not after them} (\mˆ poreuthˆte opis“ aut“n\). First aorist passive subjunctive with \mˆ\. A needed warning today with all the false cries in the religious world.

rwp@Luke:21:11 @{Famines and pestilences} (\loimoi kai limoi\). Play on the two words pronounced just alike in the _Koin‚_ (itacism). {And terrors} (\phobˆthra te\). The use of \te... te\ in this verse groups the two kinds of woes. This rare word \phobˆthra\ is only here in the N.T. It is from \phobe“\, to frighten, and occurs only in the plural as here.

rwp@Luke:22:1 @{The Passover} (\pascha\) Both names (unleavened bread and passover) are used here as in strkjv@Mark:14:1|. Strictly speaking the passover was Nisan 14 and the unleavened bread 15-21. This is the only place in the N.T. where the expression "the feast of unleavened bread" (common in LXX, Ex. strkjv@23:15|, etc.) occurs, for strkjv@Mark:14:1| has just "the unleavened bread." strkjv@Matthew:26:17| uses unleavened bread and passover interchangeably. {Drew nigh} (\ˆggizen\). Imperfect active. strkjv@Mark:14:1; strkjv@Matthew:26:2| mention "after two days" definitely.

rwp@Luke:22:4 @{Went away} (\apelth“n\). Second aorist active participle of \aperchomai\. He went off under the impulse of Satan and after the indignation over the rebuke of Jesus at the feast in Simon's house (John:12:4-6|). {Captains} (\stratˆgois\). Leaders of the temple guards (Acts:4:1|), the full title, "captains of the temple," occurs in verse 52|. {How he might deliver him unto them} (\to p“s autois parad“i auton\). The same construction as in verse 2|, the article \to\ with the indirect question and deliberative subjunctive second aorist active (\parad“i\).

rwp@Luke:22:66 @{As soon as it was day} (\h“s egeneto hˆmera\). strkjv@Mark:15:1| (Matthew:27:1|) has "morning." {The assembly of the people} (\to presbuterion tou laou\). The technical word for "the eldership" (from \presbuteros\, an old man or elder) or group of the elders composing the Sanhedrin. The word occurs in the LXX for the Sanhedrin. In the N.T. occurs only here and strkjv@Acts:22:5| of the Sanhedrin. In strkjv@1Timothy:4:14| Paul uses it of the elders in a church (or churches). The Sanhedrin was composed of the elders and scribes and chief priests (Mark:15:1|) and all three groups are at this meeting. Luke's language (both chief priests and scribes, \te... kai\) seems to apply the word \presbuterion\ to the whole Sanhedrin. Sadducees (chief priests) and Pharisees (scribes) were nearly equally represented. {Into their council} (\eis to sunedrion aut“n\). The place of the gathering is not given, but Jesus was led into the council chamber.

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

rwp@Luke:24:1 @{At early dawn} (\orthrou batheos\). Genitive of time. Literally, at deep dawn. The adjective \bathus\ (deep) was often used of time. This very idiom occurs in Aristophanes, Plato, et cetera. strkjv@John:20:1| adds "while it was yet dark." That is, when they started, for the sun was risen when they arrived (Mark:16:2|). {Which they had prepared} (\ha hˆtoimasan\). strkjv@Mark:16:1| notes that they bought other spices after the sabbath was over besides those which they already had (Luke:23:56|).

rwp@Luke:24:4 @{While they were perplexed thereabout} (\en t“i aporeisthai autas peri toutou\). Luke's common Hebraistic idiom, \en\ with the articular infinitive (present passive \aporeisthai\ from \apore“\, to lose one's way) and the accusative of general reference. {Two men} (\andres duo\). Men, not women. strkjv@Mark:16:5| speaks of a young man (\neaniskon\) while strkjv@Matthew:28:5| has "an angel." We need not try to reconcile these varying accounts which agree in the main thing. The angel looked like a man and some remembered two. In verse 23| Cleopas and his companion call them "angels." {Stood by} (\epestˆsan\). Second aorist active indicative of \ephistˆmi\. This common verb usually means to step up suddenly, to burst upon one. {In dazzling apparel} (\en esthˆti astraptousˆi\). This is the correct text. This common simplex verb occurs only twice in the N.T., here and strkjv@Luke:17:24| (the Transfiguration). It has the same root as \astrapˆ\ (lightning). The "men" had the garments of "angels."

rwp@Mark:1:22 @{They were astonished} (\exeplˆssonto\). Pictorial imperfect as in strkjv@Luke:4:32| describing the amazement of the audience, "meaning strictly to strike a person out of his senses by some strong feeling, such as fear, wonder, or even joy" (Gould). {And not as their scribes} (\kai ouch h“s hoi grammateis\). strkjv@Luke:4:32| has only "with authority" (\en exousiƒi\). Mark has it "as having authority" (\h“s ech“n exousian\). He struck a note not found by the rabbi. They quoted other rabbis and felt their function to be expounders of the traditions which they made a millstone around the necks of the people. By so doing they set aside the word and will of God by their traditions and petty legalism (Mark:7:9,13|). They were casuists and made false interpretations to prove their punctilious points of external etiquette to the utter neglect of the spiritual reality. The people noticed at once that here was a personality who got his power (authority) direct from God, not from the current scribes. "Mark omits much, and is in many ways a meagre Gospel, but it makes a distinctive contribution to the evangelic history _in showing by a few realistic touches_ (this one of them) _the remarkable personality of Jesus_" (Bruce). See on strkjv@Matthew:7:29| for the like impression made by the Sermon on the Mount where the same language occurs. The chief controversy in Christ's life was with these scribes, the professional teachers of the oral law and mainly Pharisees. At once the people see that Jesus stands apart from the old group. He made a sensation in the best sense of that word. There was a buzz of excitement at the new teacher that was increased by the miracle that followed the sermon.

rwp@Mark:1:23 @{With an unclean spirit} (\en pneumati akathart“i\). This use of \en\ "with" is common in the Septuagint like the Hebrew _be_, but it occurs also in the papyri. It is the same idiom as "in Christ," "in the Lord" so common with Paul. In English we speak of our being in love, in drink, in his cups, etc. The unclean spirit was in the man and the man in the unclean spirit, a man in the power of the unclean spirit. Luke has "having," the usual construction. See on ¯Matthew:22:43|. Unclean spirit is used as synonymous with {demon} (\daimonion\). It is the idea of estrangement from God (Zechariah:13:2|). The whole subject of demonology is difficult, but no more so than the problem of the devil. Jesus distinguishes between the man and the unclean spirit. Usually physical or mental disease accompanied the possession by demons. One wonders today if the degenerates and confirmed criminals so common now are not under the power of demons. The only cure for confirmed criminals seems to be conversion (a new heart).

rwp@Mark:1:43 @{Strictly charged} (\embrimˆsamenos\). Only in Mark. strkjv@Luke:5:14| has \parˆggeilen\ (commanded). Mark's word occurs also in strkjv@14:5| and in strkjv@Matthew:9:30| and strkjv@John:11:38|. See on ¯Matthew:9:30|. It is a strong word for the snorting of a horse and expresses powerful emotion as Jesus stood here face to face with leprosy, itself a symbol of sin and all its train of evils. The command to report to the priests was in accord with the Mosaic regulations and the prohibition against talking about it was to allay excitement and to avoid needless opposition to Christ.

rwp@Mark:2:10 @{That ye may know} (\hina eidˆte\). The scribes could have said either of the alternatives in verse 9| with equal futility. Jesus could say either with equal effectiveness. In fact Jesus chose the harder first, the forgiveness which they could not see. Songs:he now performs the miracle of healing which all could see, that all could know that (the Son of Man, Christ's favourite designation of himself, a claim to be the Messiah in terms that could not be easily attacked) he really had the authority and power (\exousian\) to forgive sins. He has the right and power here on earth to forgive sins, here and now without waiting for the day of judgment. {He saith to the sick of the palsy} (\legei\). This remarkable parenthesis in the middle of the sentence occurs also in strkjv@Matthew:9:6| and strkjv@Luke:5:24|, proof that both Matthew and Luke followed Mark's narrative. It is inconceivable that all three writers should independently have injected the same parenthesis at the same place.

rwp@Mark:3:29 @{Guilty of an eternal sin} (\enochos estin ai“niou hamartˆmatos\). The genitive of the penalty occurs here with \enochos\. In saying that Jesus had an unclean spirit (verse 30|) they had attributed to the devil the work of the Holy Spirit. This is the unpardonable sin and it can be committed today by men who call the work of Christ the work of the devil, Nietzsche may be cited as an instance in point. Those who hope for a second probation hereafter may ponder carefully how a soul that eternally sins in such an environment can ever repent. That is eternal punishment. The text here is \hamartˆmatos\ (sin), not \krise“s\ (judgment), as the Textus Receptus has it.

rwp@Mark:4:34 @{But privately to his disciples he expounded all things} (\kat' idian de tois idiois mathˆtais epeluen panta\). To his own (\idiois\) disciples in private, in distinction from the mass of the people Jesus was in the habit (imperfect tense, \epeluen\) of {disclosing}, revealing, all things (\panta\) in plain language without the parabolic form used before the crowds. This verb \epilu“\ occurs in the N.T. only here and in strkjv@Acts:19:39| where the town-clerk of Ephesus says of the troubles by the mob: "It shall be settled in the regular assembly" (\en tˆi ennom“i ekklˆsiƒi epiluthˆsetai\). First future passive indicative from \epilu“\. The word means to give additional (\epi\) loosening (\lu“\), so to explain, to make plainer, clearer, even to the point of revelation. This last is the idea of the substantive in strkjv@2Peter:1:20| where even the Revised Version has it: "No prophecy of scripture is of private interpretation" (\pƒsa prophˆteia graphˆs idias epiluse“s ou ginetai\). Here the use of \ginetai\ (comes) with the ablative case (\epiluse“s\) and the explanation given in verse strkjv@2Peter:1:21| shows plainly that disclosure or revelation to the prophet is what is meant, not interpretation of what the prophet said. The prophetic impulse and message came from God through the Holy Spirit. In private the further disclosures of Jesus amounted to fresh revelations concerning the mysteries of the kingdom of God.

rwp@Mark:4:37 @{There ariseth a great storm of wind} (\ginetai lailaps megalˆ anemou\). Mark's vivid historical present again. strkjv@Matthew:8:24| has \egeneto\ (arose) and strkjv@Luke:8:23| \katebˆ\ (came down). Luke has also \lailaps\, but Matthew \seismos\ (tempest), a violent upheaval like an earthquake. \Lailaps\ is an old word for these cyclonic gusts or storms. Luke's "came down" shows that the storm fell suddenly from Mount Hermon down into the Jordan Valley and smote the Sea of Galilee violently at its depth of 682 feet below the Mediterranean Sea. The hot air at this depth draws the storm down with sudden power. These sudden storms continue to this day on the Sea of Galilee. The word occurs in the LXX of the whirlwind out of which God answered Job:(Job:38:1|) and in strkjv@Jonah:1:4|. {The waves beat into the boat} (\ta kumata epeballen eis to ploion\). Imperfect tense (were beating) vividly picturing the rolling over the sides of the boat "so that the boat was covered with the waves" (Matthew:8:24|). Mark has it: "insomuch that the boat was now filling" (\h“ste ˆdˆ gemizesthai to ploion\). Graphic description of the plight of the disciples.

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

rwp@Mark:7:36 @{Songs:much the more a great deal they published it} (\autoi mƒllon perissoteron ekˆrusson\). Imperfect tense, continued action. Double comparative as occurs elsewhere for emphasis as in strkjv@Phillipians:1:23| "much more better" (\poll“i mƒllon kreisson\). See Robertson's _Grammar_, pp. 663f. Human nature is a peculiar thing. The command not to tell provoked these people to tell just as the leper had done (Mark:1:44f.|). The more Jesus commanded (\hoson autois diestelleto\) them not to tell the more they told. It was a continuous performance. Prohibitions always affect some people that way, especially superficial and light-headed folks. But we have to have prohibitions or anarchy.

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

rwp@Mark:8:15 @{Take heed, beware of the leaven of the Pharisees, and the leaven of Herod} (\Horƒte, blepete apo tˆs zumˆs t“n Pharisai“n kai tˆs zumˆs Hˆr“idou\). Present imperatives. Note \apo\ and the ablative case. \Zumˆ\ is from \zumo“\ and occurs already in strkjv@Matthew:13:33| in a good sense. For the bad sense see strkjv@1Corinthians:5:6|. He repeatedly charged (\diestelleto\, imperfect indicative), showing that the warning was needed. The disciples came out of a Pharisaic atmosphere and they had just met it again at Dalmanutha. It was insidious. Note the combination of Herod here with the Pharisees. This is after the agitation of Herod because of the death of the Baptist and the ministry of Jesus (Mark:6:14-29; strkjv@Matthew:14:1-12; strkjv@Luke:9:7-9|). Jesus definitely warns the disciples against "the leaven of Herod" (bad politics) and the leaven of the Pharisees and Sadducees (bad theology and also bad politics).

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:9:43 @{Into hell, into the unquenchable fire} (\eis tˆn geennan, eis to p–r to asbeston\). Not Hades, but Gehenna. \Asbeston\ is alpha privative and \sbestos\ from \sbennumi\ to quench. It occurs often in Homer. Our word asbestos is this very word. strkjv@Matthew:18:8| has "into the eternal fire." The Valley of Hinnom had been desecrated by the sacrifice of children to Moloch so that as an accursed place it was used for the city garbage where worms gnawed and fires burned. It is thus a vivid picture of eternal punishment.

rwp@Mark:10:51 @{That I should do} (\poiˆs“\). Neat Greek idiom with aorist subjunctive without \hina\ after \theleis\. For this asyndeton (or parataxis) see Robertson, _Grammar_, p. 430. {Rabboni} (\Rabbounei\). The Aramaic word translated Lord (Kurie) in strkjv@Matthew:20:33| and strkjv@Luke:18:41|. This very form occurs again in strkjv@John:20:16|. {That I may receive my sight} (\hina anableps“\). To recover sight (\ana-\), see again. Apparently he had once been able to see. Here \hina\ is used though \thel“\ is not (cf. strkjv@10:35|). The Messiah was expected to give sight to the blind (Isaiah:61:1; strkjv@Luke:4:18; strkjv@7:22|).

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

rwp@Mark:11:15 @{Began to cast out} (\ˆrxato ekballein\). Mark is fond of "began." See on ¯Matthew:21:12f.| for discussion of this second cleansing of the temple in its bearing on that in strkjv@John:2:14f|. {Money-changers} (\kollubist“n\). This same late word in strkjv@Matthew:21:12| which see for discussion. It occurs in papyri.

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:14:3 @{As he sat at meat} (\katakeimenou autou\). strkjv@Matthew:26:7| uses \anakeimenou\, both words meaning reclining (leaning down or up or back) and in the genitive absolute. See on ¯Matthew:26:6| in proof that this is a different incident from that recorded in strkjv@Luke:7:36-50|. See on ¯Matthew:26:6-13| for discussion of details. {Spikenard} (\nardou pistikˆs\). This use of \pistikos\ with \nardos\ occurs only here and in strkjv@John:12:3|. The adjective is common enough in the older Greek and appears in the papyri also in the sense of genuine, unadulterated, and that is probably the idea here. The word spikenard is from the Vulgate _nardi spicati_, probably from the Old Latin _nardi pistici_. {Brake} (\suntripsousa\). Only in Mark. She probably broke the narrow neck of the vase holding the ointment.

rwp@Mark:14:5 @{Above three hundred pence} (\epan“ dˆnari“n triakosi“n\). Matthew has "for much" while strkjv@John:12:5| has "for three hundred pence." The use of "far above" may be a detail from Peter's memory of Judas' objection whose name in this connection is preserved in strkjv@John:12:4|. {And they murmured against her} (\kai enebrim“nto autˆi\). Imperfect tense of this striking word used of the snorting of horses and seen already in strkjv@Mark:1:43; strkjv@11:38|. It occurs in the LXX in the sense of anger as here (Daniel:11:30|). Judas made the complaint against Mary of Bethany, but all the apostles joined in the chorus of criticism of the wasteful extravagance.

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:14:58 @{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:14:68 @{I neither know nor understand} (\oute oida oute epistamai\). This denial is fuller in Mark, briefest in John. {What thou sayest} (\su ti legeis\). Can be understood as a direct question. Note position of {thou} (\su\), proleptical. {Into the porch} (\eis to proaulion\). Only here in the New Testament. Plato uses it of a prelude on a flute. It occurs also in the plural for preparations the day before the wedding. Here it means the vestibule to the court. strkjv@Matthew:26:71| has \pul“na\, a common word for gate or front porch. {And the cock crew} (\kai alekt“r eph“nˆsen\). Omitted by Aleph B L Sinaitic Syriac. It is genuine in verse 72| where "the second time" (\ek deuterou\) occurs also. It is possible that because of verse 72| it crept into verse 68|. Mark alone alludes to the cock crowing twice, originally (Mark:14:30|), and twice in verse 72|, besides verse 68| which is hardly genuine.

rwp@Mark:15:15 @{To content the multitude} (\t“i ochl“i to hikanon poiˆsai\). A Latin idiom (_satisfacere alicui_), to do what is sufficient to remove one's ground of complaint. This same phrase occurs in Polybius, Appian, Diogenes Laertes, and in late papyri. Pilate was afraid of this crowd now completely under the control of the Sanhedrin. He knew what they would tell Caesar about him. See on ¯Matthew:27:26| for discussion of the scourging.

rwp@Mark:16:3 @{Who shall roll us away the stone?} (\Tis apokulisei hˆmin ton lithon;\). Alone in Mark. The opposite of \proskuli“\ in strkjv@15:46|. In verse 4| {rolled back} (\anekekulistai\, perfect passive indicative) occurs also. Both verbs occur in _Koin‚_ writers and in the papyri. Clearly the women have no hope of the resurrection of Jesus for they were raising the problem (\elegon\, imperfect) as they walked along.

rwp@Mark:16:10 @{She} (\ekeinˆ\). Only instance of this pronoun (=\illa\) absolutely in Mark, though a good Greek idiom. (See strkjv@John:19:35|.) See also verses 11,20|. {Went} (\poreutheisa\). First aorist passive participle. Common word for going, but in Mark so far only in strkjv@9:30| in the uncompounded form. Here also in verses 12,15|. {Them that had been with him} (\tois met' autou genomenois\). This phrase for the disciples occurs here alone in Mark and the other Gospels if the disciples (\mathˆtai\) are meant. All these items suggest another hand than Mark for this closing portion. {As they mourned and wept} (\penthousin kai klaiousin\). Present active participles in dative plural agreeing with \tois... genomenois\ and describing the pathos of the disciples in their utter bereavement and woe.

rwp@Mark:16:11 @{Disbelieved} (\ˆpistˆsan\). This verb is common in the ancient Greek, but rare in the N.T. and here again verse 16| and nowhere else in Mark. The usual N.T. word is \apeithe“\. strkjv@Luke:24:11| uses this verb (\ˆpistoun\) of the disbelief of the report of Mary Magdalene and the other women. The verb \etheathˆ\ (from \thea“mai\) occurs only here and in verse 14| in Mark.

rwp@Matthew:1:1 @{The Son of David, the son of Abraham} (\huiou Daueid huiou Abraam\). Matthew proposes to show that Jesus Christ is on the human side the son of David, as the Messiah was to be, and the son of Abraham, not merely a real Jew and the heir of the promises, but the promise made to Abraham. Songs:Matthew begins his line with Abraham while Luke traces his line back to Adam. The Hebrew and Aramaic often used the word son (\bˆn\) for the quality or character, but here the idea is descent. Christians are called sons of God because Christ has bestowed this dignity upon us (Romans:8:14; strkjv@9:26; strkjv@Galatians:3:26; strkjv@4:5-7|). Verse 1 is the description of the list in verses 2-17|. The names are given in three groups, Abraham to David (2-6|), David to Babylon Removal (6-11|), Jechoniah to Jesus (12-16|). The removal to Babylon (\metoikesias Babul“nos\) occurs at the end of verse 11|, the beginning of verse 12|, and twice in the resume in verse 17|. This great event is used to mark off the two last divisions from each other. It is a good illustration of the genitive as the case of genus or kind. The Babylon removal could mean either to Babylon or from Babylon or, indeed, the removal of Babylon. But the readers would know the facts from the Old Testament, the removal of the Jews to Babylon. Then verse 17| makes a summary of the three lists, fourteen in each by counting David twice and omitting several, a sort of mnemonic device that is common enough. Matthew does not mean to say that there were only fourteen in actual genealogy. The names of the women (Thamar, Rahab, Ruth, Bathsheba the wife of Uriah) are likewise not counted. But it is a most interesting list.

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:1:19 @{A Righteous Man} (\dikaios\). Or just, not benignant or merciful. The same adjective is used of Zacharias and Elizabeth (Luke:1:6|) and Simeon (Luke:2:25|). "An upright man," the _Braid Scots_ has it. He had the Jewish conscientiousness for the observance of the law which would have been death by stoning (Deuteronomy:22:23|). Though Joseph was upright, he would not do that. "As a good Jew he would have shown his zeal if he had branded her with public disgrace" (McNeile). {And yet not willing} (\kai mˆ thel“n\). Songs:we must understand \kai\ here, "and yet." Matthew makes a distinction here between "willing" (\thel“n\) and "wishing" (\eboulˆthˆ\), that between purpose (\thel“\) and desire (\boulomai\) a distinction not always drawn, though present here. It was not his purpose to "make her a public example" (\deigmatisai\), from the root (\deiknumi\ to show), a rare word (Colossians:2:15|). The Latin Vulgate has it _traducere_, the Old Latin _divulgare_, Wycliff _pupplische_ (publish), Tyndale _defame_, Moffatt _disgrace_, Braid Scots "Be i the mooth o' the public." The substantive (\deigmatismos\) occurs on the Rosetta Stone in the sense of "verification." There are a few instances of the verb in the papyri though the meaning is not clear (Moulton and Milligan's _Vocabulary_). The compound form appears (\paradeigmatiz“\) in strkjv@Hebrews:6:6| and there are earlier instances of this compound than of the uncompounded, curiously enough. But new examples of the simple verb, like the substantive, may yet be found. The papyri examples mean to furnish a sample (P Tebt. 5.75), to make trial of (P Ryl. I. 28.32). The substantive means exposure in (P Ryl. I. 28.70). At any rate it is clear that Joseph "was minded to put her away privily." He could give her a bill of divorcement (\apolusai\), the \gˆt\ laid down in the Mishna, without a public trial. He had to give her the writ (\gˆt\) and pay the fine (Deuteronomy:24:1|). Songs:he proposed to do this privately (\lathrai\) to avoid all the scandal possible. One is obliged to respect and sympathize with the motives of Joseph for he evidently loved Mary and was appalled to find her untrue to him as he supposed. It is impossible to think of Joseph as the actual father of Jesus according to the narrative of Matthew without saying that Matthew has tried by legend to cover up the illegitimate birth of Jesus. The Talmud openly charges this sin against Mary. Joseph had "a short but tragic struggle between his legal conscience and his love" (McNeile).

rwp@Matthew:2:12 @{Warned in a dream} (\chrˆmatisthentes kat' onar\). The verb means to transact business (\chrˆmatiz“\ from \chrˆma\, and that from \chraomai\, to use. Then to consult, to deliberate, to make answer as of magistrates or an oracle, to instruct, to admonish. In the Septuagint and the New Testament it occurs with the idea of being warned by God and also in the papyri (Deissmann, _Bible Studies_, p. 122). Wycliff puts it here: "An answer taken in sleep."

rwp@Matthew:3:10 @{Is the axe laid} (\hˆ axinˆ keitai\). This verb \keitai\ is used as the perfect passive of \tithˆmi\. But the idea really is, "the axe lies at (\pros\, before) the root of the trees." It is there ready for business. The prophetic present occurs also with "is hewn down" and "cast."

rwp@Matthew:4:18 @{Casting a net into the sea} (\ballantas amphiblˆstron eis tˆn thalassan\). The word here for net is a casting-net (compare \amphiball“\ in strkjv@Mark:1:16|, casting on both sides). The net was thrown over the shoulder and spread into a circle (\amphi\). In strkjv@4:20| and strkjv@4:21| another word occurs for nets (\diktua\), a word used for nets of any kind. The large drag-net (\sagˆnˆ\) appears in strkjv@Matthew:13:47|.

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

rwp@Matthew:5:24 @{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:5:27 @{Thou shalt not commit adultery} (\ou moicheuseis\). These quotations (verses 21,27,33|) from the Decalogue (Exodus:20| and strkjv@Deuteronomy:5|) are from the Septuagint and use \ou\ and the future indicative (volitive future, common Greek idiom). In strkjv@5:43| the positive form, volitive future, occurs (\agapˆseis\). In strkjv@5:41| the third person (\dot“\) singular second aorist active imperative is used. In strkjv@5:38| no verb occurs.

rwp@Matthew:6:11 @{Our daily bread} (\ton arton hˆm“n ton epiousion\). This adjective "daily" (\epiousion\) coming after "Give us this day" (\dos hˆmŒn sˆmeron\) has given expositors a great deal of trouble. The effort has been made to derive it from \epi\ and \“n\ (\ousa\). It clearly comes from \epi\ and \i“n\ (\epi\ and \eimi\) like \tˆi epiousˆi\ ("on the coming day," "the next day," strkjv@Acts:16:12|). But the adjective \epiousios\ is rare and Origen said it was made by the Evangelists Matthew and Luke to reproduce the idea of an Aramaic original. Moulton and Milligan, _Vocabulary_ say: "The papyri have as yet shed no clear light upon this difficult word (Matthew:6:11; strkjv@Luke:11:3|), which was in all probability a new coinage by the author of the Greek Q to render his Aramaic Original" (this in 1919). Deissmann claims that only about fifty purely New Testament or "Christian" words can be admitted out of the more than 5,000 used. "But when a word is not recognizable at sight as a Jewish or Christian new formation, we must consider it as an ordinary Greek word until the contrary is proved. \Epiousios\ has all the appearance of a word that originated in trade and traffic of the everyday life of the people (cf. my hints in _Neutestamentliche Studien Georg Heinrici dargebracht_, Leipzig, 1914, pp. 118f.). The opinion here expressed has been confirmed by A. Debrunner's discovery (_Theol. Lit. Ztg_. 1925, Col. 119) of \epiousios\ in an ancient housekeeping book" (_Light from the Ancient East_, New ed. 1927, p. 78 and note 1). Songs:then it is not a word coined by the Evangelist or by Q to express an Aramaic original. The word occurs also in three late MSS. after 2Macc. strkjv@1:8, \tous epiousious\ after \tous artous\. The meaning, in view of the kindred participle (\epiousˆi\) in strkjv@Acts:16:12|, seems to be "for the coming day," a daily prayer for the needs of the next day as every housekeeper understands like the housekeeping book discovered by Debrunner.

rwp@Matthew:6:18 @{In secret} (\en t“i kruphai“i\). Here as in strkjv@6:4,6| the Textus Receptus adds \en t“i phaner“i\ (openly), but it is not genuine. The word \kruphaios\ is here alone in the New Testament, but occurs four times in the Septuagint.

rwp@Matthew:6:25 @Vincent quotes Bacon (Henry VII): "Harris, an alderman of London, was put in trouble and died with thought and anguish." But words change with time and now this passage is actually quoted (Lightfoot) "as an objection to the moral teaching of the Sermon on the Mount, on the ground that it encouraged, nay, commanded, a reckless neglect of the future." We have narrowed the word to mere planning without any notion of anxiety which is in the Greek word. The verb \merimna“\ is from \meris, meriz“\, because care or anxiety distracts and divides. It occurs in Christ's rebuke to Martha for her excessive solicitude about something to eat (Luke:10:41|). The notion of proper care and forethought appears in strkjv@1Corinthians:7:32; strkjv@12:25; strkjv@Phillipians:2:20|. It is here the present imperative with the negative, a command not to have the habit of petulant worry about food and clothing, a source of anxiety to many housewives, a word for women especially as the command not to worship mammon may be called a word for men. The command can mean that they must stop such worry if already indulging in it. In verse 31| Jesus repeats the prohibition with the ingressive aorist subjunctive: "Do not become anxious," "Do not grow anxious." Here the direct question with the deliberative subjunctive occurs with each verb (\phag“men, pi“men, peribal“metha\). This deliberative subjunctive of the direct question is retained in the indirect question employed in verse 25|. A different verb for clothing occurs, both in the indirect middle (\peribal“metha\, fling round ourselves in 31|, \endusˆsthe\, put on yourselves in 25|).

rwp@Matthew:6:25 @{For your life} (\tˆi psuchˆi\). "Here \psuchˆi\ stands for the life principle common to man and beast, which is embodied in the \s“ma\: the former needs food, the latter clothing" (McNeile). \Psuchˆ\ in the Synoptic Gospels occurs in three senses (McNeile): either the life principle in the body as here and which man may kill (Mark:3:4|) or the seat of the thoughts and emotions on a par with \kardia\ and \dianoia\ (Matthew:22:37|) and \pneuma\ (Luke:1:46|; cf. strkjv@John:12:27; strkjv@13:21|) or something higher that makes up the real self (Matthew:10:28; strkjv@16:26|). In strkjv@Matthew:16:25| (Luke:9:25|) \psuchˆ\ appears in two senses paradoxical use, saving life and losing it.

rwp@Matthew:8:17 @{Himself took our infirmities and bare our diseases} (\autos tas astheneias elaben kai tas nosous ebastasen\). A quotation from strkjv@Isaiah:53:4|. It is not clear in what sense Matthew applies the words in Isaiah whether in the precise sense of the Hebrew or in an independent manner. Moffatt translates it: "He took away our sicknesses, and bore the burden of our diseases." Goodspeed puts it: "He took our sickness and carried away our diseases." Deissmann (_Bible Studies_, pp. 102f.) thinks that Matthew has made a free interpretation of the Hebrew, has discarded the translation of the Septuagint, and has transposed the two Hebrew verbs so that Matthew means: "He took upon himself our pains, and bore our diseases." Plummer holds that "It is impossible, and also unnecessary, to understand what the Evangelist understood by 'took ' (\elaben\) and 'bare' (\ebastasen\). It at least must mean that Christ removed their sufferings from the sufferers. He can hardly have meant that the diseases were transferred to Christ." \Bastaz“\ occurs freely in the papyri with the sense of lift, carry, endure, carry away (the commonest meaning, Moulton and Milligan, _Vocabulary_), pilfer. In strkjv@Matthew:3:11| we have the common vernacular use to take off sandals. The Attic Greek did not use it in the sense of carrying off. "This passage is the cornerstone of the faith-cure theory, which claims that the atonement of Christ includes provision for _bodily_ no less than for spiritual healing, and therefore insists on translating 'took away'" (Vincent). We have seen that the word \bastaz“\ will possibly allow that meaning, but I agree with McNeile: "The passage, _as Mt. employs it_, has no bearing on the doctrine of the atonement." But Jesus does show his sympathy with us. "Christ's sympathy with the sufferers was so intense that he really felt their weaknesses and pains." In our burdens Jesus steps under the load with us and helps us to carry on.

rwp@Matthew:9:30 @{Were opened} (\ˆne“ichthˆsan\). Triple augment (on \oi=“i, e\ and then on preposition \an = ˆn\). {Strictly charged them} (\enebrimˆthˆ autois\). A difficult word, compound of \en\ and \brimaomai\ (to be moved with anger). It is used of horses snorting (Aeschylus, _Theb_. 461), of men fretting or being angry (Daniel:11:30|). Allen notes that it occurs twice in Mark (Mark:1:43; strkjv@14:5|) when Matthew omits it. It is found only here in Matthew. John has it twice in a different sense (John:11:33| with \en heaut“i\). Here and in strkjv@Mark:1:32| it has the notion of commanding sternly, a sense unknown to ancient writers. Most manuscripts have the middle \enebrimˆsato\, but Aleph and B have the passive \enebrimˆthˆ\ which Westcott and Hort accept, but without the passive sense (cf. \apekrithˆ\). "The word describes rather a rush of deep feeling which in the synoptic passages showed itself in a vehement injunctive and in strkjv@John:11:33| in look and manner" (McNeile). Bruce translates Euthymius Zigabenus on strkjv@Mark:1:32|: "Looked severely, contracting His eyebrows, and shaking His head at them as they are wont to do who wish to make sure that secrets will be kept." "See to it, let no one know it" (\horate, mˆdeis gin“sket“\). Note elliptical change of persons and number in the two imperatives.

rwp@Matthew:9:36 @{Were distressed and scattered} (\ˆsan eskulmenoi kai erimmenoi\). Periphrastic past perfect indicative passive. A sad and pitiful state the crowds were in. Rent or mangled as if by wild beasts. \Skull“\ occurs in the papyri in sense of plunder, concern, vexation. "Used here of the common people, it describes their religious condition. They were harassed, importuned, bewildered by those who should have taught them; hindered from entering into the kingdom of heaven (23:13|), laden with the burdens which the Pharisees laid upon them (23:3|). \Erimmenoi\ denotes men cast down and prostrate on the ground, whether from drunkenness, Polyb. v. 48.2, or from mortal wounds" (Allen): This perfect passive participle from \rhipt“\, to throw down. The masses were in a state of mental dejection. No wonder that Jesus was moved with compassion (\esplagchnisthˆ\).

rwp@Matthew:11:12 @{Suffereth violence} (\biazetai\). This verb occurs only here and in strkjv@Luke:16:16| in the N.T. It seems to be middle in Luke and Deissmann (_Bible Studies_, p. 258) quotes an inscription "where \biazomai\ is without doubt reflexive and absolute" as in strkjv@Luke:16:16|. But there are numerous papyri examples where it is passive (Moulton and Milligan, _Vocabulary_, etc.) so that "there seems little that promises decisive help for the difficult Logion of strkjv@Matthew:11:12; strkjv@Luke:16:16|." Songs:then in strkjv@Matthew:11:12| the form can be either middle or passive and either makes sense, though a different sense. The passive idea is that the kingdom is forced, is stormed, is taken by men of violence like "men of violence take it by force" (\biastai harpazousin autˆn\) or seize it like a conquered city. The middle voice may mean "experiences violence" or "forces its way" like a rushing mighty wind (so Zahn holds). These difficult words of Jesus mean that the preaching of John "had led to a violent and impetuous thronging to gather round Jesus and his disciples" (Hort, _Judaistic Christianity_, p. 26).

rwp@Matthew:11:20 @{Most of his mighty works} (\hai pleistai dunameis autou\). Literally, "His very many mighty works" if elative as usual in the papyri (Moulton, _Prolegomena_, p. 79; Robertson, _Grammar_, p. 670). But the usual superlative makes sense here as the Canterbury translation has it. This word \dunamis\ for miracle presents the notion of _power_ like our _dynamite_. The word \teras\ is wonder, portent, _miraculum_ (miracle) as in strkjv@Acts:2:19|. It occurs only in the plural and always with \sˆmeia\. The word \sˆmeion\ means sign (Matthew:12:38|) and is very common in John's Gospel as well as the word \ergon\ (work) as in strkjv@John:5:36|. Other words used are \paradoxon\, our word _paradox_, strange (Luke:5:26|), \endoxon\, glorious (Luke:13:17|), \thaumasion\, wonderful (Matthew:21:15|).

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:13:14 @{Is fulfilled} (\anaplˆroutai\). Aoristic present passive indicative. Here Jesus points out the fulfilment and not with Matthew's usual formula (\hina\ or \hop“s pl“rˆthˆi to rhˆthen\ (see strkjv@1:22|). The verb \anaplˆro“\ occurs nowhere else in the Gospels, but occurs in the Pauline Epistles. It means to fill up like a cup, to fill another's place (1Corinthians:14:16|), to fill up what is lacking (Phillipians:2:30|). Here it means that the prophecy of Isaiah is fully satisfied in the conduct of the Pharisees and Jesus himself points it out. Note two ways of reproducing the Hebrew idiom (infinitive absolute), one by \akoˆi\ the other by \blepontes\. Note also the strong negative \ou mˆ\ with aorist subjunctive.

rwp@Matthew:13:24 @{Set he before them} (\parethˆken\). Songs:again in strkjv@13:31|. He placed another parable beside (\para\) the one already given and explained. The same verb (\paratheinai\) occurs in strkjv@Luke:9:16|. {Is likened} (\h“moi“thˆ\). Timeless aorist passive and a common way of introducing these parables of the kingdom where a comparison is drawn (18:23; strkjv@22:2; strkjv@25:1|). The case of \anthr“p“i\ is associative instrumental.

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:16:2 @{Fair weather} (\eudia\). An old poetic word from \eu\ and \Zeus\ as the ruler of the air and giver of fair weather. Songs:men today say "when the sky is red at sunset." It occurs on the Rosetta Stone and in a fourth century A.D. Oxyr. papyrus for "calm weather" that made it impossible to sail the boat. Aleph and B and some other MSS. omit verses 2 and 3. W omits part of verse 2. These verses are similar to strkjv@Luke:12:54-56|. McNeile rejects them here. Westcott and Hort place in brackets. Jesus often repeated his sayings. Zahn suggests that Papias added these words to Matthew.

rwp@Matthew:16:18 @{I will build my church} (\oikodomˆs“ mou tˆn ekklˆsian\). It is the figure of a building and he uses the word \ekklˆsian\ which occurs in the New Testament usually of a local organization, but sometimes in a more general sense. What is the sense here in which Jesus uses it? The word originally meant "assembly" (Acts:19:39|), but it came to be applied to an "unassembled assembly" as in strkjv@Acts:8:3| for the Christians persecuted by Saul from house to house. "And the name for the new Israel, \ekklˆsia\, in His mouth is not an anachronism. It is an old familiar name for the congregation of Israel found in Deut. (Deuteronomy:18:26; strkjv@23:2|) and Psalms (Psalms:22:36|), both books well known to Jesus" (Bruce). It is interesting to observe that in strkjv@Psalms:89| most of the important words employed by Jesus on this occasion occur in the LXX text. Songs:\oikodomˆs“\ in strkjv@Psalms:89:5|; \ekklˆsia\ in strkjv@Psalms:89:6|; \katischu“\ in strkjv@Psalms:89:22|; \Christos\ in strkjv@Psalms:89:39,52|; \hƒidˆs\ in strkjv@Psalms:89:49| (\ek cheiros hƒidou\). If one is puzzled over the use of "building" with the word \ekklˆsia\ it will be helpful to turn to strkjv@1Peter:2:5|. Peter, the very one to whom Jesus is here speaking, writing to the Christians in the five Roman provinces in Asia (1Peter:1:1|), says: "You are built a spiritual house" (\oikodomeisthe oikos pneumatikos\). It is difficult to resist the impression that Peter recalls the words of Jesus to him on this memorable occasion. Further on (1Peter:2:9|) he speaks of them as an elect race, a royal priesthood, a holy nation, showing beyond controversy that Peter's use of building a spiritual house is general, not local. This is undoubtedly the picture in the mind of Christ here in strkjv@16:18|. It is a great spiritual house, Christ's Israel, not the Jewish nation, which he describes. What is the rock on which Christ will build his vast temple? Not on Peter alone or mainly or primarily. Peter by his confession was furnished with the illustration for the rock on which His church will rest. It is the same kind of faith that Peter has just confessed. The perpetuity of this church general is guaranteed.

rwp@Matthew:16:18 @{The gates of Hades} (\pulai hƒidou\) {shall not prevail against it} (\ou katischusousin autˆs\). Each word here creates difficulty. Hades is technically the unseen world, the Hebrew Sheol, the land of the departed, that is death. Paul uses \thanate\ in strkjv@1Corinthians:15:55| in quoting strkjv@Hosea:13:14| for \hƒidˆ\. It is not common in the papyri, but it is common on tombstones in Asia Minor, "doubtless a survival of its use in the old Greek religion" (Moulton and Milligan, _Vocabulary_). The ancient pagans divided Hades (\a\ privative and \idein\, to see, abode of the unseen) into Elysium and Tartarus as the Jews put both Abraham's bosom and Gehenna in Sheol or Hades (cf. strkjv@Luke:16:25|). Christ was in Hades (Acts:2:27,31|), not in Gehenna. We have here the figure of two buildings, the Church of Christ on the Rock, the House of Death (Hades). "In the Old Testament the 'gates of Hades' (Sheol) never bears any other meaning (Isaiah:38:10|; Wisd. strkjv@16:3; 3Macc. strkjv@5:51) than death," McNeile claims. See also strkjv@Psalms:9:13; strkjv@107:18; strkjv@Job:38:17| (\pulai thanatou pul“roi hƒidou\). It is not the picture of Hades _attacking_ Christ's church, but of death's possible victory over the church. "The \ekklˆsia\ is built upon the Messiahship of her master, and death, the gates of Hades, will not prevail against her by keeping Him imprisoned. It was a mysterious truth, which He will soon tell them in plain words (verse 21|); it is echoed in strkjv@Acts:2:24,31|" (McNeile). Christ's church will prevail and survive because He will burst the gates of Hades and come forth conqueror. He will ever live and be the guarantor of the perpetuity of His people or church. The verb \katischu“\ (literally have strength against, \ischu“\ from \ischus\ and \kat-\) occurs also in strkjv@Luke:21:36; strkjv@23:23|. It appears in the ancient Greek, the LXX, and in the papyri with the accusative and is used in the modern Greek with the sense of gaining the mastery over. The wealth of imagery in strkjv@Matthew:16:18| makes it difficult to decide each detail, but the main point is clear. The \ekklˆsia\ which consists of those confessing Christ as Peter has just done will not cease. The gates of Hades or bars of Sheol will not close down on it. Christ will rise and will keep his church alive. _Sublime Porte_ used to be the title of Turkish power in Constantinople.

rwp@Matthew:16:26 @{Gain} (\kerdˆsˆi\) and {profit} (\zˆmi“thˆi\). Both aorist subjunctives (one active, the other passive) and so punctiliar action, condition of third class, undetermined, but with prospect of determination. Just a supposed case. The verb for "forfeit" occurs in the sense of being fined or mulcted of money. Songs:the papyri and inscriptions. {Exchange} (\antallagma\). As an exchange, accusative in apposition with \ti\. The soul has no market price, though the devil thinks so. "A man must give, surrender, his life, and nothing less to God; no \antallagma\ is possible" (McNeile). This word \antallagma\ occurs twice in the _Wisdom of Sirach_: "There is no exchange for a faithful friend" (6:15); "There is no exchange for a well-instructed soul" (26:14).

rwp@Matthew:17:2 @{He was transfigured before them} (\metemorph“thˆ emprosthen aut“n\). The word is the same as the metamorphoses (cf. Ovid) of pagan mythology. Luke does not use it. The idea is change (\meta-\) of form (\morphˆ\). It really presents the essence of a thing as separate from the \schˆma\ (fashion), the outward accident. Songs:in strkjv@Romans:12:2| Paul uses both verbs, \sunschematizesthe\ (be not fashioned) and \metamorphousthe\ (be ye transformed in your inner life). Songs:in strkjv@1Corinthians:7:31| \schˆma\ is used for the fashion of the world while in strkjv@Mark:16:12| \morphˆ\ is used of the form of Jesus after his resurrection. The false apostles are described by \metaschˆmatisomai\ in strkjv@2Corinthians:11:13-15|. In strkjv@Phillipians:2:6| we have \en morphˆi\ used of the Preincarnate state of Christ and \morphˆn doulou\ of the Incarnate state (Phillipians:2:7|), while \schˆmati h“s anthr“pos\ emphasizes his being found "in fashion as a man." But it will not do in strkjv@Matthew:17:2| to use the English transliteration \metamorph“sis\ because of its pagan associations. Songs:the Latin _transfigured_ (Vulgate _transfiguratus est_) is better. "The deeper force of \metamorphousthai\ is seen in strkjv@2Corinthians:3:18| (with reference to the shining on Moses' face), strkjv@Romans:12:2|" (McNeile). The word occurs in a second-century papyrus of the pagan gods who are invisible. Matthew guards against the pagan idea by adding and explaining about the face of Christ "as the sun" and his garments "as the light."

rwp@Matthew:17:24 @{They that received the half-shekel} (\hoi ta didrachma lambanontes\). This temple tax amounted to an Attic drachma or the Jewish half-shekel, about one-third of a dollar. Every Jewish man twenty years of age and over was expected to pay it for the maintenance of the temple. But it was not a compulsory tax like that collected by the publicans for the government. "The tax was like a voluntary church-rate; no one could be compelled to pay" (Plummer). The same Greek word occurs in two Egyptian papyri of the first century A.D. for the receipt for the tax for the temple of Suchus (Milligan and Moulton's _Vocabulary_). This tax for the Jerusalem temple was due in the month Adar (our March) and it was now nearly six months overdue. But Jesus and the Twelve had been out of Galilee most of this time. Hence the question of the tax-collectors. The payment had to be made in the Jewish coin, half-shekel. Hence the money-changers did a thriving business in charging a small premium for the Jewish coin, amounting to some forty-five thousand dollars a year, it is estimated. It is significant that they approached Peter rather than Jesus, perhaps not wishing to embarrass "Your Teacher," "a roundabout hint that the tax was overdue" (Bruce). Evidently Jesus had been in the habit of paying it (Peter's).

rwp@Matthew:18:8 @In verses 8| and 9| we have one of the dualities or doublets in Matthew (5:29-30|). Jesus repeated his pungent sayings many times. Instead of \eis geennan\ (5:29|) we have \eis to pur to ai“nion\ and at the end of verse 9| \tou puros\ is added to \tˆn geennan\. This is the first use in Matthew of \ai“nios\. We have it again in strkjv@19:16,29| with \zoˆ\, in strkjv@25:41| with \pur\, in strkjv@25:46| with \kolasin\ and \zoˆn\. The word means ageless, without beginning or end as of God (Romans:16:26|), without beginning as in strkjv@Romans:16:25|, without end as here and often. The effort to make it mean "\aeonian\" fire will make it mean "\aeonian\" life also. If the punishment is limited, _ipso facto_ the life is shortened. In verse 9| also \monophthalmon\ occurs. It is an Ionic compound in Herodotus that is condemned by the Atticists, but it is revived in the vernacular _Koin‚_. Literally one-eyed. Here only and strkjv@Mark:9:47| in the New Testament.

rwp@Matthew:18:18 @{Shall be bound in heaven} (\estai dedemena en ouran“i\). Future passive periphrastic perfect indicative as in "shall be loosed" (\estai lelumena\). In strkjv@16:19| this same unusual form occurs. The binding and the loosing is there addressed to Peter, but it is here repeated for the church or for the disciples as the case may be.

rwp@Matthew:20:11 @{They murmured} (\egogguzon\). Onomatopoetic word, the meaning suiting the sound. Our words murmur and grumble are similar. Probably here inchoative imperfect, began to grumble. It occurs in old Ionic and in the papyri.

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:20:34 @{Touched their eyes} (\hˆpsato t“n ommat“n\). A synonym for \ophthalm“n\ in strkjv@Mark:8:23| and here alone in the N.T. In the LXX and a common poetic word (Euripides) and occurs in the papyri. In modern Greek \matia mou\ (abbreviation) means "light of my eye," "my darling." The verb \haptomai\ is very common in the Synoptic Gospels. The touch of Christ's hand would sooth the eyes as they were healed.

rwp@Matthew:21:19 @{A fig tree} (\sukˆn mian\). "A single fig tree" (Margin of Rev. Version). But \heis\ was often used = \tis\ or like our indefinite article. See strkjv@Matthew:8:10; strkjv@26:69|. The Greek has strictly no indefinite article as the Latin has no definite article. {Let there be no fruit from thee henceforward for ever} (\ou mˆketi sou karpos genˆtai eis ton ai“na\). Strictly speaking this is a prediction, not a prohibition or wish as in strkjv@Mark:11:14| (optative \phagoi\). "On you no fruit shall ever grow again" (Weymouth). The double negative \ou mˆ\ with the aorist subjunctive (or future indicative) is the strongest kind of negative prediction. It sometimes amounts to a prohibition like \ou\ and the future indicative (Robertson, _Grammar_, pp. 926f.). The early figs start in spring before the leaves and develop after the leaves. The main fig crop was early autumn (Mark:11:14|). There should have been figs on the tree with the crop of leaves. It was a vivid object lesson. Matthew does not distinguish between the two mornings as Mark does (Mark:11:13,20|), but says "immediately" (\parachrˆma\) twice (21:19,20|). This word is really \para to chrˆma\ like our "on the spot" (Thayer). It occurs in the papyri in monetary transactions for immediate cash payment.

rwp@Matthew:21:29 @{I will not} (\ou thel“\). Songs:many old manuscripts, though the Vatican manuscript (B) has the order of the two sons reversed. Logically the "I, sir" (\eg“, kurie\) suits better for the second son (verse 30|) with a reference to the blunt refusal of the first. Songs:also the manuscripts differ in verse 31| between the first (\ho pr“tos\) and the last (\ho husteros\ or \eschatos\). But the one who actually did the will of the father is the one who {repented and went} (\metamelˆtheis apˆlthen\). This word really means "repent," to be sorry afterwards, and must be sharply distinguished from the word \metanoe“\ used 34 times in the N.T. as in strkjv@Matthew:3:2| and \metanoia\ used 24 times as in strkjv@Matthew:3:8|. The verb \metamelomai\ occurs in the N.T. only five times (Matthew:21:29,32; strkjv@27:3; strkjv@2Corinthians:7:8; strkjv@Hebrews:7:21| from strkjv@Psalms:109:4|). Paul distinguishes sharply between mere sorrow and the act "repentance" which he calls \metanoian\ (2Corinthians:7:9|). In the case of Judas (Matthew:27:3|) it was mere remorse. Here the boy got sorry for his stubborn refusal to obey his father and went and obeyed. Godly sorrow leads to repentance (\metanoian\), but mere sorrow is not repentance.

rwp@Matthew:22:2 @{A marriage feast} (\gamous\). The plural, as here (2,3,4,9|), is very common in the papyri for the wedding festivities (the several acts of feasting) which lasted for days, seven in strkjv@Judges:14:17|. The very phrase here, \gamous poiein\, occurs in the Doric of Thera about B.C. 200. The singular \gamos\ is common in the papyri for the wedding contract, but Field (_Notes_, p. 16) sees no difference between the singular here in strkjv@22:8| and the plural (see also strkjv@Genesis:29:22; strkjv@Esther:9:22|; Macc. strkjv@10:58).

rwp@Matthew:22:14 @{For many are called, but few chosen} (\polloi gar eisin klˆtoi oligoi de eklektoi\). This crisp saying of Christ occurs in various connections. He evidently repeated many of his sayings many times as every teacher does. There is a distinction between the called (\klˆtoi\) and the chosen (\eklektoi\) called out from the called.

rwp@Matthew:22:19 @{Tribute money} (\to nomisma tou kˆnsou\). \Kˆnsos\, Latin _census_, was a capitation tax or head-money, _tributum capitis_, for which silver denaria were struck, with the figure of Caesar and a superscription, e.g. "Tiberiou Kaisaros" (McNeile). \Nomisma\ is the Latin _numisma_ and occurs here only in the N.T., is common in the old Greek, from \nomiz“\ sanctioned by law or custom.

rwp@Matthew:22:36 @{The great commandment in the law} (\entolˆ megalˆ en t“i nom“i\). The positive adjective is sometimes as high in rank as the superlative. See \megas\ in strkjv@Matthew:5:19| in contrast with \elachistos\. The superlative \megistos\ occurs in the N.T. only in strkjv@2Peter:1:4|. Possibly this scribe wishes to know which commandment stood first (Mark:12:28|) with Jesus. "The scribes declared that there were 248 affirmative precepts, as many as the members of the human body; and 365 negative precepts, as many as the days in the year, the total being 613, the number of letters in the Decalogue" (Vincent). But Jesus cuts through such pettifogging hair-splitting to the heart of the problem.

rwp@Matthew:23:5 @{To be seen of men} (\pros to theathˆnai tois anthr“pois\). See strkjv@6:1| where this same idiom occurs. Ostentation regulates the conduct of the rabbis. {Phylacteries} (\phulaktˆria\). An adjective from \phulaktˆr, phulass“\ (to guard). Songs:a fortified place, station for garrison, then a safeguard, protecting charm or amulet. The rabbis wore \tephillin\ or prayer-fillets, small leather cases with four strips of parchment on which were written the words of strkjv@Exodus:13:1-10,11-16; strkjv@Deuteronomy:6:4-9; strkjv@11:13-21|. They took literally the words about "a sign unto thy hand," "a memorial between thine eyes," and "frontlets." "That for the head was to consist of a box with four compartments, each containing a slip of parchment inscribed with one of the four passages. Each of these strips was to be tied up with a well-washed hair from a calf's tail; lest, if tied with wool or thread, any fungoid growth should ever pollute them. The phylactery of the arm was to contain a single slip, with the same four passages written in four columns of seven lines each. The black leather straps by which they were fastened were wound seven times round the arm and three times round the hand. They were reverenced by the rabbis as highly as the scriptures, and, like them, might be rescued from the flames on a sabbath. They profanely imagined that God wore the _tephillin_" (Vincent). It is small wonder that Jesus ridiculed such minute concern for pretentious externalism and literalism. These _tephillin_ "are still worn at the present day on the forehead and left arm by Jews at the daily Morning Prayer" (McNeile). "The size of the phylacteries indexed the measure of zeal, and the wearing of large ones was apt to take the place of obedience" (Bruce). Hence they made them "broad." The superstitious would wear them as mere charms to ward off evil. {Enlarge the borders} (\megalunousin ta kraspeda\). In strkjv@9:20| we see that Jesus, like the Jews generally, wore a tassel or tuft, hem or border, a fringe on the outer garment according to strkjv@Numbers:15:38|. Here again the Jewish rabbi had minute rules about the number of the fringes and the knots (see on ¯9:20|). They made a virtue of the size of the fringes also. "Such things were useful as reminders; they were fatal when they were regarded as charms" (Plummer).

rwp@Matthew:23:10 @{Masters} (\kathˆgˆtai\). This word occurs here only in the N.T. It is found in the papyri for teacher (Latin, _doctor_). It is the modern Greek word for professor. "While \didaskalos\ represents \Rab\, \kathˆgˆtes\ stands for the more honourable \Rabban, -b“n\" (McNeile). Dalman (_Words of Jesus_, p. 340) suggests that the same Aramaic word may be translated by either \didaskalos\ or \kathˆgˆtes\. {The Christ} (\ho Christos\). The use of these words here by Jesus like "Jesus Christ" in his Prayer (John:17:3|) is held by some to show that they were added by the evangelist to what Jesus actually said, since the Master would not have so described himself. But he commended Peter for calling him "the Christ the Son of the living God" (Matthew:16:16f.|). We must not empty the consciousness of Jesus too much.

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:24:8 @{The beginning of travail} (\archˆ odin“n\). The word means birth-pangs and the Jews used the very phrase for the sufferings of the Messiah which were to come before the coming of the Messiah (Book of Jubilees, strkjv@23:18; Apoc. of Baruch 27-29). But the word occurs with no idea of birth as the pains of death (Psalms:18:5; strkjv@Acts:2:24|). These woes, says Jesus, are not a proof of the end, but of the beginning.

rwp@Matthew:24:15 @{Let him that readeth understand} (\ho anaginosk“n noeit“\). This parenthesis occurs also in strkjv@Mark:13:14|. It is not to be supposed that Jesus used these words. They were inserted by Mark as he wrote his book and he was followed by Matthew.

rwp@Matthew:26:2 @{Cometh} (\ginetai\). Futuristic use of the present middle indicative. This was probably our Tuesday evening (beginning of Jewish Wednesday). The passover began on our Thursday evening (beginning of Jewish Friday). {After two days} (\meta duo hˆmeras\) is just the familiar popular mode of speech. The passover came technically on the second day from this time. {Is delivered up} (\paradidotai\). Another instance of the futuristic present passive indicative. The same form occurs in verse 24|. Thus Jesus sets a definite date for the coming crucifixion which he has been predicting for six months.

rwp@Matthew:26:37 @{He took with him} (\paralab“n\). Taking along, by his side (\para-\), as a mark of special favour and privilege, instead of leaving this inner circle of three (Peter, James, and John) with the other eight. The eight would serve as a sort of outer guard to watch by the gate of the garden for the coming of Judas while the three would be able to share the agony of soul already upon Jesus so as at least to give him some human sympathy which he craved as he sought help from the Father in prayer. These three had been with Jesus on the Mount of Transfiguration and now they are with him in this supreme crisis. The grief of Christ was now severe. The word for {sore troubled} (\adˆmonein\) is of doubtful etymology. There is an adjective \adˆmos\ equal to \apodˆmos\ meaning "not at home," "away from home," like the German _unheimisch, unheimlich_. But whatever the etymology, the notion of intense discomfort is plain. The word \adˆmonein\ occurs in P.Oxy. II, 298,456 of the first century A.D. where it means "excessively concerned." See strkjv@Phillipians:2:26| where Paul uses it of Epaphroditus. Moffatt renders it here "agitated." The word occurs sometimes with \apore“\ to be at a loss as to which way to go. The _Braid Scots_ has it "sair putten-aboot." Here Matthew has also "to be sorrowful" (\lupeisthai\), but Mark (Mark:14:33|) has the startling phrase {greatly amazed and sore troubled} (\ekthambeisthai kai adˆmonein\), a "feeling of terrified surprise."

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:26:50 @{Do that for which thou art come} (\eph' ho parei\). Moffatt and Goodspeed take it: "Do your errand." There has been a deal of trouble over this phrase. Deissmann (_Light from the Ancient East_, pp. 125 to 131) has proven conclusively that it is a question, \eph' ho\ in late Greek having the interrogative sense of \epi ti\ (Robertson, _Grammar_, p. 725). The use of \eph' ho\ for "why here" occurs on a Syrian tablet of the first century A.D. 50 that it "was current coin in the language of the people" (Deissmann). Most of the early translations (Old Latin, Old Syriac) took it as a question. Songs:the Vulgate has _ad quid venisti_. In this instance the Authorized Version is correct against the Revised. Jesus exposes the pretence of Judas and shows that he does not believe in his paraded affection (Bruce).

rwp@Matthew:27:28 @{A scarlet robe} (\chlamuda kokkinˆn\). A kind of short cloak worn by soldiers, military officers, magistrates, kings, emperors (2Macc. strkjv@12:35; Josephus, _Ant_. V. 1,10), a soldier's _sagum_ or scarf. Carr (_Cambridge Gk. Test._) suggests that it may have been a worn-out scarf of Pilate's. The scarlet colour (\kokkinˆn\) was a dye derived from the female insect (\kermes\) which gathered on the \ilex coccifera\ found in Palestine. These dried clusters of insects look like berries and form the famous dye. The word occurs in Plutarch, Epictetus, Herodas, and late papyri besides the Septuagint and New Testament. Mark (Mark:15:17|) has "purple" (\porphuran\). There are various shades of purple and scarlet and it is not easy to distinguish these colours or tints. The manuscripts vary here between "stripped" (\ekdusantes\) and "clothed" (\endusantes\). He had been stripped for the scourging. If "clothed" is correct, the soldiers added the scarlet (purple) mantle. Herodotus (iii. 139) relates that Darius richly rewarded a Samian exile for a rare scarlet robe which he obtained from him. This scarlet mantle on Jesus was mock imitation of the royal purple.

rwp@Matthew:27:65 @{Make it as sure as you can} (\asphalisasthe h“s oidate\). "Make it secure for yourselves (ingressive aorist middle) as you know how." {Have a guard} (\echete koust“dian\), present imperative, a guard of Roman soldiers, not mere temple police. The Latin term _koust“dia_ occurs in an Oxyrhynchus papyrus of A.D. 22. "The curt permission to the Jews whom he despised is suitable in the mouth of the Roman official" (McNeile).

rwp@Info_Philemon @ THE EPISTLE TO PHILEMON FROM ROME A.D. 63 BY WAY OF INTRODUCTION This little letter was sent to Philemon by Onesimus, a converted runaway slave of Philemon, along with Tychicus who is going to Colossae with Onesimus (Colossians:4:7-9|) as the bearer also of the so-called Epistle to the Ephesians (Ephesians:6:21f.|). Hence it is clear that these three Epistles were carried to the Province of Asia at the same time. Colossians was probably written before Ephesians which appears to be a general treatment of the same theme. Whether Philemon was actually penned before the other two there is no way of knowing. But it is put first here as standing apart. Probably Paul wrote it himself without dictation because in verse 19| it constitutes a note in his own hand to Philemon for what Onesimus may owe him. Paul applies the spirit of Christianity to the problem of slavery in words that have ultimately set the slaves free from bondage to men. strkjv@Philemon:1:1 @{A prisoner of Christ Jesus} (\desmios Christou Iˆsou\). As verse 9| and in strkjv@Ephesians:3:1; strkjv@4:1|. Old adjective from \desmos\ (bond, \de“\, to bind). Apparently used here on purpose rather than \apostolos\ as more effective with Philemon and a more touching occasion of pride as Paul writes with his manacled right hand. {Timothy} (\Timotheos\). With Paul in Ephesus (Acts:19:22|) and probably known to Philemon. Associated with Paul also in I and II Thess., II Cor., Philipp., Col. {To Philemon} (\Philˆmoni\). A resident of Colossae and a convert of Paul's (verse 19|), perhaps coming to Ephesus while Paul was there when his ministry had so much influence over the province of Asia (Acts:19:9f., 26; strkjv@1Corinthians:16:19|). The name Philemon occurs in the legend of Baucis and Philemon (Ovid's _Metamorphoses_), but with no connection with the brother here. He was active in the church in Colossae ("our co-worker," \sunerg“i hˆm“n\) and was beloved (\agapˆt“i\) by Paul.

rwp@Philippians:1:5 @{For your fellowship} (\epi tˆi koin“niƒi hum“n\). "On the basis of your contribution" as in strkjv@2Corinthians:8:4; strkjv@9:13; strkjv@Acts:2:42|. The particular kind of "partnership" or "fellowship" involved is the contribution made by the Philippians for the spread of the gospel (1:7| \sugkoin“nous\ and strkjv@4:14| where \sugkoin“nˆsantes\ occurs). {In furtherance of the gospel} (\eis to euaggelion\). "For the gospel." {From the first day until now} (\apo tˆs pr“tˆs hˆmeras achri tou nun\). As when in Thessalonica (Phillipians:4:15f.|), in Corinth (Acts:18:5; strkjv@2Corinthians:11:7-10|), and now in Rome.

rwp@Philippians:2:16 @{As lights in the world} (\h“s ph“stˆres en kosm“i\). As luminaries like the heavenly bodies. Christians are the light of the world (Matthew:5:14|) as they reflect the light from Christ (John:1:4; strkjv@8:12|), but here the word is not \ph“s\ (light), but \ph“stˆres\ (luminaries, stars). The place for light is the darkness where it is needed. {Holding forth} (\epechontes\). Present active participle of \epech“\. Probably not connected with the preceding metaphor in \ph“stˆres\. The old meaning of the verb \epech“\ is to hold forth or to hold out (the word of life as here). The context seems to call for "holding fast." It occurs also with the sense of attending to (Acts:3:5|). {That I may have} (\emoi\). Ethical dative, "to me as a ground of boasting."

rwp@Philippians:3:8 @{Yea, verily, and} (\alla men oun ge kai\). Five particles before Paul proceeds (yea, indeed, therefore, at least, even), showing the force and passion of his conviction. He repeats his affirmation with the present middle indicative (\hˆgoumai\), "I still count all things loss for the excellency of the knowledge (\to huperechon\, the surpassingness, neuter articular participle of \huperech“\, strkjv@Phillipians:2:3|) of Christ Jesus my Lord." {Dung} (\skubala\). Late word of uncertain etymology, either connected with \sk“r\ (dung) or from \es kunas ball“\, to fling to the dogs and so refuse of any kind. It occurs in the papyri. Here only in the N.T. {That I may gain Christ} (\hina Christon kerdˆs“\). First aorist active subjunctive of \kerda“\, Ionic form for \kerdain“\ with \hina\ in purpose clause. Paul was never satisfied with his knowledge of Christ and always craved more fellowship with him.

rwp@Philippians:3:16 @{By that same rule let us walk} (\t“i aut“i stoichein\) Aleph A B do not have \kanoni\ (rule). Besides \stoichein\ is the absolute present active infinitive which sometimes occurs instead of the principal verb as in strkjv@Romans:12:15|. Paul means simply this that, having come thus far, the thing to do is to go "in the same path" (\t“i aut“i\) in which we have been travelling so far. A needed lesson for Christians weary with the monotony of routine in religious life and work.

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:4:11 @{In respect of want} (\kath' husterˆsin\). Late and rare word from \hustere“\, to be behind or too late, only here and strkjv@Mark:12:44| in N.T. {I have learned} (\emathon\). Simply, "I did learn" (constative second aorist active indicative of \manthan“\, to learn, looking at his long experience as a unit. {In whatsoever state I am} (\en hois eimi\). "In what things (circumstances) I am." {To be content} (\autarkˆs einai\). Predicate nominative with the infinitive of the old adjective \autarkˆs\ (from \autos\ and \arke“\, to be self-sufficient), self-sufficing. Favourite word with the Stoics, only here in N.T., though \autarkeia\ occurs in strkjv@2Corinthians:9:8; strkjv@1Timothy:6:6|. Paul is contented with his lot and he learned that lesson long ago. Socrates said as to who is wealthiest: "He that is content with least, for \autarkeia\ is nature's wealth."

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

rwp@Revelation:1:10 @{I was in the Spirit} (\egenomˆn en pneumati\). Rather, "I came to be (as in strkjv@1:9|) in the Spirit," came into an ecstatic condition as in strkjv@Acts:10:10f.; strkjv@22:17|, not the normal spiritual condition (\einai en pneumati\, strkjv@Romans:8:9|). {On the Lord's Day} (\en tˆi kuriakˆi hˆmerƒi\). Deissmann has proven (_Bible Studies_, p. 217f.; _Light_, etc., p. 357ff.) from inscriptions and papyri that the word \kuriakos\ was in common use for the sense "imperial" as imperial finance and imperial treasury and from papyri and ostraca that \hˆmera Sebastˆ\ (Augustus Day) was the first day of each month, Emperor's Day on which money payments were made (cf. strkjv@1Corinthians:16:1f.|). It was easy, therefore, for the Christians to take this term, already in use, and apply it to the first day of the week in honour of the Lord Jesus Christ's resurrection on that day (_Didache_ 14, Ignatius _Magn_. 9). In the N.T. the word occurs only here and strkjv@1Corinthians:11:20| (\kuriakon deipnon the Lord's Supper\). It has no reference to \hˆmera kuriou\ (the day of judgment, strkjv@2Peter:3:10|). {Behind me} (\opis“ mou\). "The unexpected, overpowering entrance of the divine voice" (Vincent). Cf. strkjv@Ezekiel:3:12|. {Voice} (\ph“nˆn\). Of Christ, as is plain in verses 12f|. {As of a trumpet} (\h“s salpiggos\). Songs:in strkjv@4:1| referring to this. {Saying} (\legousˆs\). Present active participle genitive case agreeing with \salpiggos\ rather than \legousan\, accusative agreeing with \ph“nˆn\. Songs:on purpose, as is clear from strkjv@4:1|, where \lalousˆs\ also agrees with \salpiggos\.

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:2:6 @{That thou hatest} (\hoti miseis\). Accusative object clause in apposition with \touto\ (this). Trench tells of the words used in ancient Greek for hatred of evil (\misoponˆria\) and \misoponˆros\ (hater of evil), neither of which occurs in the N.T., but which accurately describe the angel of the church in Ephesus. {Of the Nicolaitans} (\t“n Nikolait“n\). Mentioned again in verse 15| and really meant in verse 2|. Irenaeus and Hippolytus take this sect to be followers of Nicolaus of Antioch, one of the seven deacons (Acts:6:5|), a Jewish proselyte, who is said to have apostatized. There was such a sect in the second century (Tertullian), but whether descended from Nicolaus of Antioch is not certain, though possible (Lightfoot). It is even possible that the Balaamites of verse 14| were a variety of this same sect (verse 15|). {Which I also hate} (\ha kag“ mis“\). Christ himself hates the teachings and deeds of the Nicolaitans (\ha\, not \hous\, deeds, not people), but the church in Pergamum tolerated them.

rwp@Revelation:2:18 @{In Thyatira} (\en Thuateirois\). Some forty miles south-east of Pergamum, a Lydian city on the edge of Mysia, under Rome since B.C. 190, a centre of trade, especially for the royal purple, home of Lydia of Philippi (Acts:16:14f.|), shown by inscriptions to be full of trade guilds, Apollo the chief deity with no emperor-worship, centre of activity by the Nicolaitans with their idolatry and licentiousness under a "prophetess" who defied the church there. Ramsay calls it "Weakness Made Strong" (_op. cit._, p. 316). {The Son of God} (\ho huios tou theou\). Here Jesus is represented as calling himself by this title as in strkjv@John:11:4| and as he affirms on oath in strkjv@Matthew:26:63f|. "The Word of God" occurs in strkjv@19:13|. {His eyes like a flame of fire} (\tous ophthalmous autou h“s phloga puros\). As in strkjv@1:14|. {His feet like burnished brass} (\hoi podes autou homoioi chalkoliban“i\). As in strkjv@1:15|.

rwp@Revelation:3:5 @{Shall be arrayed} (\peribaleitai\). Future middle indicative of \periball“\, to fling around one, here and in strkjv@4:4| with \en\ and the locative, but usually in this book with the accusative of the thing, retained in the passive or with the middle (7:9,13; strkjv@10:1; strkjv@11:3; strkjv@12:1; strkjv@17:4; strkjv@18:16; strkjv@19:8,13|). {In white garments} (\en himatiois leukois\). Apparently the spiritual bodies in the risen life as in strkjv@2Corinthians:5:1,4| and often in Revelation (3:4,5; strkjv@6:11; strkjv@7:9,13f.; strkjv@19:8|). {I will in no wise blot out} (\ou mˆ exaleips“\). Strong double negative \ou mˆ\ and the first aorist active (or future) of \exaleiph“\, old word, to wipe out (Acts:3:19|). {Of the book of life} (\ek tˆs biblou tˆs z“ˆs\). Ablative case with \ek\. This divine register first occurs in strkjv@Exodus:32:32f.| and often in the O.T. See strkjv@Luke:10:20; strkjv@Phillipians:4:3; strkjv@Revelation:13:8; strkjv@20:15; strkjv@21:27|. The book is in Christ's hands (13:8; strkjv@21:27|). {His name} (\to onoma autou\). The name of the one who overcomes (\ho nik“n\). Clear reminiscence of the words of Christ about confessing to the Father those who confess him here (Matthew:10:32; strkjv@Mark:8:38; strkjv@Luke:9:26; strkjv@12:8|). Whether John knew the Synoptic Gospels (and why not?) he certainly knew such sayings of Jesus.

rwp@Revelation:3:7 @{In Philadelphia} (\en Philadelphiƒi\). Some twenty-eight miles south-east of Sardis, in Lydia, subject to earthquakes, rebuilt by Tiberius after the great earthquake of A.D. 17, for a time called in coins Neo-Caesarea, in wine-growing district with Bacchus (Dionysos) as the chief deity, on fine Roman roads and of commercial importance, though not a large city, called by Ramsay (_op. cit._, p. 392) "the Missionary City" to promote the spread of the Graeco-Roman civilization and then of Christianity, later offering stubborn resistance to the Turks (1379-90 A.D.) and now called Ala-Sheher (reddish city, Charles, from the red hills behind it). The chief opposition to the faithful little church is from the Jews (cf. strkjv@Romans:9-11|). There are some 1,000 Christians there today. {The holy, he that is true} (\ho hagios, ho alˆthinos\). Separate articles (four in all) for each item in this description. "The holy, the genuine." Asyndeton in the Greek. Latin Vulgate, _Sanctus et Verus_. \Hosea:hagios\ is ascribed to God in strkjv@4:8; strkjv@6:10| (both \hagios\ and \alˆthinos\ as here), but to Christ in strkjv@Mark:1:24; strkjv@Luke:4:34; strkjv@John:6:69; strkjv@Acts:4:27,30; strkjv@1John:2:20|, a recognized title of the Messiah as the consecrated one set apart. Swete notes that \alˆthinos\ is _verus_ as distinguished from _verax_ (\alˆthˆs\). Songs:it is applied to God in strkjv@6:10| and to Christ in strkjv@3:14; strkjv@19:11| as in strkjv@John:1:9; strkjv@6:32; strkjv@15:1|. {He that hath the key of David} (\ho ech“n tˆn klein Daueid\). This epithet comes from strkjv@Isaiah:22:22|, where Eliakim as the chief steward of the royal household holds the keys of power. Christ as the Messiah (Revelation:5:5; strkjv@22:16|) has exclusive power in heaven, on earth, and in Hades (Matthew:16:19; strkjv@28:18; strkjv@Romans:14:9; strkjv@Phillipians:2:9f.; strkjv@Revelation:1:18|). Christ has power to admit and exclude of his own will (Matthew:25:10f.; strkjv@Ephesians:1:22; strkjv@Revelation:3:21; strkjv@19:11-16; strkjv@20:4; strkjv@22:16|). {And none shall shut} (\kai oudeis kleisei\). Charles calls the structure Hebrew (future active indicative of \klei“\), and not Greek because it does not correspond to the present articular participle just before \ho anoig“n\ (the one opening), but it occurs often in this book as in the very next clause, "and none openeth" (\kai oudeis anoigei\) over against \klei“n\ (present active participle, opening) though here some MSS. read \kleiei\ (present active indicative, open).

rwp@Revelation:4:4 @{Round about the throne} (\kuklothen tou thronou\). Here as a preposition with the genitive, though only adverb in strkjv@4:8| (only N.T. examples save Textus Rec. in strkjv@5:11|). {Four and twenty thrones} (\thronoi eikosi tessares\). Songs:P Q, but Aleph A have accusative \thronous\ (supply \eidon\ from strkjv@4:1|) and \tessares\ (late accusative in \-es\). This further circle of thrones beyond the great throne. {I saw four and twenty elders} (\eikosi tessaras presbuterous\). No \eidon\ in the text, but the accusative case calls for it. Twenty-four as a symbolic number occurs only in this book and only for these elders (4:4,10; strkjv@5:8; strkjv@11:16; strkjv@19:4|). We do not really know why this number is chosen, perhaps two elders for each tribe, perhaps the twelve tribes and the twelve apostles (Judaism and Christianity), perhaps the twenty-four courses of the sons of Aaron (1Chronicles:24:1-19|), perhaps some angelic rank (Colossians:1:16|) of which we know nothing. Cf. strkjv@Ephesians:2:6|. {Sitting} (\kathˆmenous\). Upon their thrones. {Arrayed} (\peribeblˆmenous\). Perfect passive participle of \periball“\ (to throw around). {In white garments} (\himatiois leukois\). Locative case here as in strkjv@3:5| (with \en\), though accusative in strkjv@7:9,13|. {Crowns of gold} (\stephanous chrusous\). Accusative case again like \presbuterous\ after \eidon\ (4:1|), not \idou\. In strkjv@19:14| \ech“n\ (having) is added. John uses \diadˆma\ (diadem) for the kingly crown in strkjv@12:3; strkjv@13:1; strkjv@19:12|, but it is not certain that the old distinction between \diadem\ as the kingly crown and \stephanos\ as the victor's wreath is always observed in late Greek.

rwp@Revelation:5:6 @{And I saw} (\kai eidon\). Stirred by the words of the elder in verse 5| (\idou\, behold). "I beheld." {In the midst} (\en mes“i\). See strkjv@4:6| for this idiom. It is not quite clear where the Lamb was standing in the vision, whether close to the throne or in the space between the throne and the elders (perhaps implied by "came" in verse 7|, but nearness to the throne is implied by strkjv@14:1; strkjv@Acts:7:56; strkjv@Hebrews:10:11|). {A Lamb} (\arnion\). Elsewhere in the N.T. \ho amnos\ is used of Christ (John:1:29,36; Acts strkjv@8:32; strkjv@1Peter:1:19| like strkjv@Isaiah:53:7|), but in the Apocalypse \to arnion\ occurs for the Crucified Christ 29 times in twelve chapters. {Standing} (\hestˆkos\). Second perfect active (intransitive of \histˆmi\) neuter accusative singular (grammatical gender like \arnion\), though some MSS. read \hestˆk“s\ (natural gender masculine and nominative in spite of \eidon\ construction according to sense). {As though it had been slain} (\h“s esphagmenon\). Perfect passive predicate participle of \sphaz“\, old word, in N.T. only in strkjv@Revelation:5:6,9,12; strkjv@6:4,9; strkjv@13:3; strkjv@18:24; strkjv@1John:3:12|. \H“s\ (as if) is used because the Lamb is now alive, but (in appearance) with the marks of the sacrifice. The Christ as the Lamb is both sacrifice and Priest (Hebrews:9:12f.; strkjv@10:11|). {Having} (\ech“n\). Construction according to sense again with masculine nominative participle instead of \echonta\ (masculine accusative singular) or \echon\ (neuter accusative singular). Seven horns (\keras\) is a common symbol in the O.T. for strength and kingly power (1Samuel:2:10; strkjv@1Kings:22:11; strkjv@Psalms:112:9; strkjv@Daniel:7:7,20ff.|) and often in Rev. (Revelation:12:3; strkjv@13:1; strkjv@17:3,12|). Fulness of power (the All-powerful one) is symbolized by seven. {Seven eyes} (\ophthalmous hepta\). Like strkjv@Zechariah:3:9; strkjv@4:10| and denotes here, as there, omniscience. Here they are identified with the seven Spirits of Christ, while in strkjv@1:4| the seven Spirits are clearly the Holy Spirit of God (3:1|), and blaze like torches (4:5|), like the eyes of Christ (1:14|). The Holy Spirit is both Spirit of God and of Christ (Romans:8:9|). {Sent forth} (\apestalmenoi\). Perfect passive predicate participle of \apostell“\, masculine plural (agreeing with \hoi\ and \ophthalmous\ in gender), but some MSS. have \apestalmena\ agreeing with the nearer \pneumata\.

rwp@Revelation:6:12 @{There was a great earthquake} (\seismos megas egeneto\). "There came a great earthquake." Jesus spoke of earthquakes in his great eschatological discourse (Mark:13:8|). In strkjv@Matthew:24:29| the powers of the heavens will be shaken. \Seismos\ is from \sei“\, to shake, and occurs also in strkjv@Revelation:8:5; strkjv@11:13,19; strkjv@16:18|. The reference is not a local earthquake like those so common in Asia Minor. {As sackcloth of hair} (\h“s sakkos trichinos\). \Sakkos\ (Attic \sakos\), Latin _saccus_, English _sack_, originally a bag for holding things (Genesis:42:25,35|), then coarse garment of hair (\trichinos\, old word from \thrix\, here only in N.T.) clinging to one like a sack, of mourners, suppliants, prophets leading austere lives (Matthew:3:4; strkjv@11:21; strkjv@Luke:10:13|). Here the hair is that of the black goat (Isaiah:50:3|). Cf. strkjv@Joel:2:10; strkjv@Ezekiel:32:7f.; strkjv@Isaiah:13:10; strkjv@Mark:13:24f|. See strkjv@Ecclesiastes:12:2| for eclipses treated as symbols of old age. Apocalyptic pictures all have celestial phenomena following earthquakes. {As blood} (\h“s haima\). In strkjv@Acts:2:20| we find Peter interpreting the apocalyptic eschatological language of strkjv@Joel:2:31| about the sun being turned into darkness and the moon into blood as pointing to the events of the day of Pentecost as also "the great day of the Lord." Peter's interpretation of Joel should make us cautious about too literal an exegesis of these grand symbols.

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:7:2 @{Ascend} (\anabainonta\). Present active participle of \anabain“\, "ascending," "going up," picturing the process. {From the sun-rising} (\apo anatolˆs hˆliou\). Same phrase in strkjv@16:12|. From the east, though why is not told. Swete suggests it is because Palestine is east of Patmos. The plural \apo anatol“n\ occurs in strkjv@Matthew:2:1| without \hˆliou\ (sun). {The seal of the living God} (\sphragida theou z“ntos\). Here the signet ring, like that used by an Oriental monarch, to give validity to the official documents. The use of \z“ntos\ with \theou\ accents the eternal life of God (1:18; strkjv@10:6; strkjv@15:7|) as opposed to the ephemeral pagan gods. {To whom it was given} (\hois edothˆ autois\). For \edothˆ\ see on ¯6:2,4|, etc. The repetition of \autois\ in addition to \hois\ (both dative) is a redundant Hebraism (in vernacular _Koin‚_ to some extent) often in the Apocalypse (3:8|). The angels are here identified with the winds as the angels of the churches with the churches (1:20|). {To hurt} (\adikˆsai\). First aorist active infinitive of \adike“\, subject of \edothˆ\, common use of \adike“\ in this sense of to hurt in the Apocalypse (2:11; strkjv@6:6| already), in strkjv@Luke:10:19| also. The injury is to come by letting loose the winds, not by withholding them.

rwp@Revelation:7:3 @{Hurt not} (\mˆ adikˆsˆte\). Prohibition with \mˆ\ and the ingressive aorist active subjunctive of \adike“\, not to begin to hurt. {Till we shall have sealed} (\achri sphragis“men\). Temporal clause of indefinite action for the future with \achri\ (sometimes \achris hou\ or \achris hou an\) and the aorist subjunctive as in strkjv@15:8; strkjv@20:3,5| or the future indicative (17:7|), usually with the notion of ascent (up to) rather than extent like \mechri\. {An} (modal) sometimes occurs, but it is not necessary. But there is no _futurum exactum_ idea in the aorist subjunctive, simply "till we seal," not "till we shall have sealed." {Upon their foreheads} (\epi t“n met“p“n\). From strkjv@Ezekiel:9:4|. Old word (\meta, “ps\, after the eye, above the eye, the space above or between the eyes), in N.T. only in the Apocalypse (7:3; strkjv@9:4; strkjv@13:16; strkjv@14:1,9; strkjv@17:5; strkjv@20:4; strkjv@22:4|). For "the servants of God" (\tous doulous tou theou\) who are to be thus marked linked with angels in the service of God see strkjv@Revelation:1:1; strkjv@2:20; strkjv@19:2,5; strkjv@22:3,6|.

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

rwp@Revelation:9:11 @{As king} (\basilea\). Predicate accusative and anarthrous. In strkjv@Proverbs:30:27| it is stated that the locust has no king, but this is not true of these demonic locusts. Their king is "the angel of the abyss (verse 1|) whose orders they obey." {His name is} (\onoma aut“i\). "Name to him" (nominative absolute and dative, as in strkjv@6:8|). {In Hebrew} (\Ebraisti\). Adverb as in strkjv@16:16; strkjv@John:5:2; strkjv@19:13,17,20; strkjv@20:16|. \Abadd“n\. A word almost confined to the Wisdom books (Job:26:6; strkjv@Psalms:88:11; strkjv@Proverbs:15:11|). It is rendered in the LXX by \Ap“leia\, destruction. {In the Greek tongue} (\en tˆi Hellˆnikˆi\). With \gl“ssˆi\ or \dialekt“i\ understood. As usual, John gives both the Hebrew and the Greek. {Apollyon} (\Apollu“n\). Present active masculine singular participle of \apollu“\, meaning "destroying," used here as a name and so "Destroyer," with the nominative case retained though in apposition with the accusative \onoma\. The personification of Abaddon occurs in the Talmud also. It is not clear whether by Apollyon John means Death or Satan. Bousset even finds in the name Apollyon an indirect allusion to Apollo, one of whose symbols was the locust, a doubtful point assuredly.

rwp@Revelation:10:2 @{And he had} (\kai ech“n\). This use of the participle in place of \eichen\ (imperfect) is like that in strkjv@4:7f.; strkjv@12:2; strkjv@19:12; strkjv@21:12,14|, a Semitic idiom (Charles), or as if \katabain“n\ (nominative) had preceded in place of \katabainonta\. {A little book} (\biblaridion\). A diminutive of \biblarion\ (papyri), itself a diminutive of \biblion\ (5:1|) and perhaps in contrast with it, a rare form in Hermas and strkjv@Revelation:10:2,9,10|. In strkjv@10:8| Tischendorf reads \biblidarion\, diminutive of \biblidion\ (Aristophanes) instead of \biblion\ (Westcott and Hort). The contents of this little book are found in strkjv@11:1-13|. {Open} (\ˆne“igmenon\). See strkjv@Ezekiel:2:9f|. Perfect (triple reduplication) passive participle of \anoig“\, in contrast to the closed book in strkjv@5:1|. There also we have \epi\ (upon) \tˆn dexian\ (the right hand), for it was a large roll, but here the little open roll is held in the hand (\en tˆi cheiri\), apparently the left hand (verse 5|). {He set} (\ethˆken\). First aorist active indicative of \tithˆmi\. The size of the angel is colossal, for he bestrides both land and sea. Apparently there is no special point in the right foot (\ton poda ton dexion\) being on the sea (\epi tˆs thalassˆs\) and the left (\ton eu“numon\) upon the land (\epi tˆs gˆs\). It makes a bold and graphic picture. {As a lion roareth} (\h“sper le“n mukƒtai\). Only instance of \h“sper\ in the Apocalypse, but \h“s\ in the same sense several times. Present middle indicative of \mukaomai\, an old onomatopoetic word from \mu\ or \moo\ (the sound which a cow utters), common for the lowing and bellowing of cattle, Latin _mugire_, but in Theocritus for the roaring of a lion as here, though in strkjv@1Peter:5:8| we have \“ruomai\. Homer uses \mukaomai\ for the clangour of the shield and Aristophanes for thunder. It occurs here alone in the N.T. It does not mean that what the angel said was unintelligible, only loud. Cf. strkjv@1:10; strkjv@5:2,12; strkjv@6:10; strkjv@7:2,10|, etc.

rwp@Revelation:10:9 @{I went} (\apˆltha\). Second aorist active indicative (\-a\ form), "I went away" (\ap-\) to the angel. John left his position by the door of heaven (4:1|). {That he should give} (\dounai\). Second aorist active infinitive of \did“mi\, indirect command after \leg“n\ (bidding) for \dos\ in the direct discourse (second aorist active imperative second person singular). This use of \leg“\ to bid occurs in strkjv@13:14; strkjv@Acts:21:21|. {He saith} (\legei\). Dramatic vivid present active indicative of \leg“\. {Take it and eat it up} (\labe kai kataphage auto\). Second aorist (effective) active imperatives of \lamban“\ and \katesthi“\ (perfective use of \kata\, "eat down," we say "eat up"). See the same metaphor in strkjv@Ezekiel:3:1-3; strkjv@Jeremiah:15:6f|. The book was already open and was not to be read aloud, but to be digested mentally by John. {It shall make thy belly bitter} (\pikranei sou tˆn koilian\). Future active of \pikrain“\, for which verb see strkjv@8:11; strkjv@10:10; strkjv@Colossians:3:19|. There is no reference in Ezekiel or Jeremiah to the bitterness here mentioned. {Sweet as honey} (\gluku h“s meli\). For the sweetness of the roll see strkjv@Psalms:19:10f.; strkjv@119:103|. "Every revelation of God's purposes, even though a mere fragment, a \biblaridion\, is 'bitter-sweet,' disclosing judgement as well as mercy" (Swete). Deep and bitter sorrows confront John as he comes to understand God's will and way.

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

rwp@Revelation:11:7 @{When they shall have finished} (\hotan teles“sin\). Merely the first aorist active subjunctive of \tele“\ with \hotan\ in an indefinite temporal clause with no _futurum exactum_ (future perfect), "whenever they finish." {The beast} (\to thˆrion\). "The wild beast comes out of the abyss" of strkjv@9:1f|. He reappears in strkjv@13:1; strkjv@17:8|. In strkjv@Daniel:7:3| \thˆria\ occurs. Nothing less than antichrist will satisfy the picture here. Some see the abomination of strkjv@Daniel:7:7; strkjv@Matthew:24:15|. Some see Nero _redivivus_. {He shall make war with them} (\poiˆsei met' aut“n polemon\). This same phrase occurs in strkjv@12:17| about the dragon's attack on the woman. It is more the picture of single combat (2:16|). {He shall overcome them} (\nikˆsei autous\). Future active of \nika“\. The victory of the beast over the two witnesses is certain, as in strkjv@Daniel:7:21|. {And kill them} (\kai apoktenei\). Future active of \apoktein“\. Without attempting to apply this prophecy to specific individuals or times, one can agree with these words of Swete: "But his words cover in effect all the martyrdoms and massacres of history in which brute force has seemed to triumph over truth and righteousness."

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

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

rwp@Revelation:11:13 @{There was} (\egeneto\). "There came to pass" (second aorist middle indicative of \ginomai\). Earthquakes are often given as a symbol of great upheavals in social and spiritual order (Swete) as in strkjv@Ezekiel:37:7; strkjv@38:19; strkjv@Haggai:2:6; strkjv@Mark:13:8; strkjv@Hebrews:12:26f.; strkjv@Revelation:6:12; strkjv@16:18|. {Fell} (\epesen\). Second aorist active indicative of \pipt“\, to fall. Only the tenth (\to dekaton\) of the city fell. Cf. \to triton\ (the third) in strkjv@8:7-12|, perhaps a conventional number. {Were killed} (\apektanthˆsan\). First aorist passive indicative of \apoktein“\ as in strkjv@9:18|. {Seven thousand persons} (\onomata anthr“p“n chiliades hepta\). This use of \onomata\ (names of men here) is like that in strkjv@3:4; strkjv@Acts:1:15| and occurs in the papyri (Deissmann, _Bible Studies_, p. 196f.). {Were affrighted} (\emphoboi egenonto\). "Became terrified," old adjective (\en, phobos\, fear) as in strkjv@Luke:24:5; strkjv@Acts:10:4; strkjv@24:5|. "A general movement toward Christianity, induced by fear or despair--a prediction fulfilled more than once in ecclesiastical history" (Swete). {Gave glory} (\ed“kan doxan\). First aorist active indicative of \did“mi\, when they saw the effect of the earthquake, recognition of God's power (John:9:24; strkjv@Acts:12:23; strkjv@Romans:4:20|).

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

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

rwp@Revelation:12:8 @{And they prevailed not} (\kai ouk ischusan\). Here \kai\ equals "and yet" or "but." A few MSS. read the singular \ischusen\ like \epolemˆsen\, but wrongly so. {Neither was their place found any more} (\oude topos heurethˆ aut“n eti\). First aorist passive indicative of \heurisk“\, to find. Probably \aut“n\ is the objective genitive (place for them), just as in strkjv@20:11| \autois\ (dative, for them) is used with \topos ouch heurethˆ\. The phrase occurs in strkjv@Daniel:2:35| Theod. and strkjv@Zechariah:10:10|. The dragon is finally expelled from heaven (cf. strkjv@Job:1:6|), though to us it seems a difficult conception to think of Satan having had access to heaven.

rwp@Revelation:12:9 @{Was cast down} (\eblˆthˆ\). Effective first aorist passive indicative of \ball“\, cast down for good and all, a glorious consummation. This vision of final victory over Satan is given by Jesus in strkjv@Luke:10:18; strkjv@John:12:31|. It has not come yet, but it is coming, and the hope of it should be a spur to missionary activity and zeal. The word megas (great) occurs here with \drak“n\ as in strkjv@12:3|, and the whole picture is repeated in strkjv@20:2|. The dragon in both places is identified with the old serpent (Genesis:3:1ff.|) and called \archaios\ (from \archˆ\, beginning), as Jesus said that the devil was a murderer "from the beginning" (John:8:44|). Both \diabolos\ (slanderer) and Satan (\Satanƒs\) are common in N.T. for this great dragon and old serpent, the chief enemy of mankind. See on ¯Matthew:4:1; strkjv@Revelation:2:10| for \diabolos\ and strkjv@Luke:10:18| for \Satanƒs\. {The deceiver of the whole world} (\ho plan“n tˆn oikoumenˆn holˆn\). This is his aim and his occupation, pictured here by the nominative articular present active participle of \plana“\, to lead astray. For "the inhabited world" see strkjv@Luke:2:1; strkjv@Revelation:3:10; strkjv@16:14|. Satan can almost "lead astray" the very elect of God (Matthew:24:24|), so artful is he in his beguilings as he teaches us how to deceive ourselves (1John:1:8|). {He was cast down to the earth} (\eblˆthˆ eis tˆn gˆn\). Effective aorist repeated from the beginning of the verse. "The earth was no new sphere of Satan's working" (Swete). {Were cast down} (\eblˆthˆsan\). Triple use of the same verb applied to Satan's minions. The expulsion is complete.

rwp@Revelation:12:10 @{A great voice saying} (\ph“nˆn megalˆn legousan\). Accusative after \ˆkousa\ in this phrase as in strkjv@5:11; strkjv@10:4; strkjv@14:2; strkjv@18:4|, but the genitive \ph“nˆs legousˆs\ in strkjv@11:12; strkjv@14:13|. We are not told whence this voice or song comes, possibly from one of the twenty-four elders (Swete) or some other heavenly beings (11:15|) who can sympathize with human beings (19:10|), the martyrs in heaven (Charles). {Now is come} (\arti egeneto\). \Arti\ (John:13:33|) shows how recent the downfall of Satan here proleptically pictured as behind us in time (aorist tense \egeneto\). {The salvation} (\hˆ s“tˆria\). Here "the victory" as in strkjv@7:10; strkjv@19:1|. {The power} (\hˆ dunamis\). Gods power over the dragon (cf. strkjv@7:12; strkjv@11:17; strkjv@19:1|). {The kingdom} (\hˆ basileia\). "The empire of God" as in strkjv@11:15|. {The authority of his Christ} (\hˆ exousia tou Christou autou\). Which Christ received from the Father (Matthew:28:18; strkjv@John:17:2|). See strkjv@11:15| (Psalms:2:2|) for "his Anointed." {The accuser} (\ho katˆg“r\). The regular form, \katˆgoros\, occurs in strkjv@John:8:10; strkjv@Acts:23:30,35; strkjv@25:16,18| and in many MSS. here in strkjv@Revelation:12:10|, but A reads \katˆg“r\, which Westcott and Hort accept. It was once considered a Greek transliteration of a Hebrew word, but Deissmann (_Light_, etc., p. 93f.) quotes it from a vernacular magical papyrus of the fourth century A.D. with no sign of Jewish or Christian influence, just as \diak“n\ appears as a vernacular form of \diakonos\. Only here is the word applied to Satan in the N.T. In late Judaism Satan is the accuser, and Michael the defender, of the faithful. {Of our brethren} (\t“n adelph“n hˆm“n\). The saints still on earth battling with Satan and his devices. {Which accuseth them} (\ho katˆgor“n autous\). Articular present active participle of \katˆgore“\, old verb, to accuse, usually with the genitive of the person (John:5:45|), but here with the accusative. This is the devil's constant occupation (Job:1:6f.|). {Day and night} (\hˆmeras kai nuktos\). Genitive of time. "By day and by night."

rwp@Revelation:12:15 @{Water as a flood} (\hud“r h“s potamon\). "Water as a river," accusative case after \ebalen\ (cast). The serpent could not follow the woman or stop her flight and so sought to drown her. {That he might cause her to be carried away by the stream} (\hina autˆn potamophorˆton poiˆsˆi\). Purpose clause with \hina\ and the first aorist active subjunctive of \poie“\. For this use of \poie“\ see strkjv@17:16|. This compound verbal \potamophorˆton\ in the predicate accusative (\potamos\, river, \phorˆton\ from \phore“\, to bear) was not coined by John, but occurs in a papyrus of B.C. 110 and in several others after N.T. times. It means simply "carried away by the river."

rwp@Revelation:13:8 @{Shall worship him} (\proskunˆsousin auton\). Future active of \proskune“\ with the accusative here as some MSS. in strkjv@13:4| (\to thˆrion\), both constructions in this book. {Whose} (\hou--autou\). Redundant use of genitive \autou\ (his) with \hou\ (whose) as common in this book, and singular instead of plural \h“n\ with antecedent \pantes\ (all, plural), thus calling attention to the responsibility of the individual in emperor-worship. {Hath not been written} (\ou gegraptai\). Perfect passive indicative of \graph“\, permanent state, stands written. {In the book of life of the Lamb} (\en t“i bibli“i tˆs z“ˆs tou arniou\). See strkjv@3:5| for this phrase and the O.T. references. It occurs again in strkjv@17:8; strkjv@20:12,15; strkjv@21:27|. "Here and in strkjv@21:27|, the Divine Register is represented as belonging to 'the Lamb that was slain'" (Swete). {That hath been slain from the foundation of the world} (\tou esphagmenou\ (for which see strkjv@5:6|) \apo katabolˆs kosmou\). For the phrase \apo katabolˆs kosmou\ (not in the LXX) there are six other N.T. uses (Matthew:13:35| without \kosmou\; strkjv@25:34; strkjv@Luke:11:50; strkjv@Hebrews:4:3; strkjv@9:26; strkjv@Revelation:17:8|), and for \pro katabolˆs kosmou\ three (John:17:24; strkjv@Ephesians:1:4; strkjv@1Peter:1:20|). It is doubtful here whether it is to be taken with \tou esphagmenou\ (cf. strkjv@1Peter:1:20|) or with \gegraptai\ as in strkjv@Revelation:17:8|. Either makes sense, and here the most natural use is with \esphagmenou\. At any rate the death of Christ lies in the purpose of God, as in strkjv@John:3:16|.

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

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

rwp@Revelation:18:12 @{Of fine linen} (\bussinou\). Genitive case after \gomon\, as are all the items to \kokkinou\. Old adjective from \bussos\ (linen, strkjv@Luke:16:19|), here a garment of linen, in N.T. only strkjv@Revelation:18:12,16; strkjv@19:8,14|. {Purple} (\porphuras\). Fabric colored with purple dye (\porphureos\, strkjv@17:4; strkjv@18:16|), as in strkjv@Mark:15:17,20; strkjv@Luke:16:19|. {Silk} (\sirikou\). Songs:the uncials here. \To sˆrikon\ (the silken fabric) occurs in Plutarch, Strabo, Arrian, Lucian, only here in N.T. Probably from the name of the Indian or Chinese people (\hoi Sˆres\) from whom the fabric came after Alexander invaded India. Silk was a costly article among the Romans, and for women as a rule. {Scarlet} (\kokkinou\). See strkjv@17:4; strkjv@18:16|. {All thyine wood} (\pan xulon thuinon\). Now accusative again without \gomon\ dependence. An odoriferous North African citrus tree, prized for the colouring of the wood for dining-tables, like a peacock's tail or the stripes of a tiger or panther. Here only in N.T. {Of ivory} (\elephantinon\). Old adjective (from \elephas\ elephant) agreeing with \skeuos\ (vessel), here only in N.T. Cf. Ahab's ivory palace (1Kings:22:39|). {Of marble} (\marmarou\). Old word (from \marmair“\, to glisten), genitive after \skeuos\ (vessel), here only in N.T.

rwp@Revelation:18:13 @{Cinnamon} (\kinnam“mon\). Old word transliterated into English, here only in N.T. Of Phoenician origin (Herodotus) as to name and possibly from South China. {Spice} (\am“mon\). A fragrant plant of India, \amomum\, for perfume. {Incense} (\thumiamata\). See strkjv@5:8; strkjv@8:3|. {Ointment} (\muron\). See strkjv@Matthew:26:7|. {Frankincense} (\libanon\). See strkjv@8:3|. {Fine flour} (\semidalin\). Old word for finest wheaten flour, here only in N.T. {Of horses} (\hipp“n\). Here then is a return to the construction of the genitive after \gomon\ in verse 12|, though not used here, an anomalous genitive construction (Charles). {Of chariots} (\red“n\). A Gallic word for a vehicle with four wheels, here only in N.T. {Of slaves} (\somat“n\). "Of bodies," treated as animals or implements, like the horses and the chariots (cf. _rickshaw_ men in China). This use of \s“ma\ for slave occurs in strkjv@Genesis:34:29|; Tob strkjv@10:11 (\s“mata kai ktˆnˆ\, slaves and cattle); II Macc. strkjv@8:11. {Souls of men} (\psuchas anthr“p“n\). Deissmann (_Bible Studies_, p. 160) finds this use of \s“ma\ for slave in the Egyptian Delta. Return to the accusative \psuchas\. From strkjv@Numbers:31:35; strkjv@1Chronicles:5:21; strkjv@Ezekiel:27:13|. This addition is an explanation of the use of \s“mata\ for slaves, "human live stock" (Swete), but slaves all the same. Perhaps \kai\ here should be rendered "even," not "and": "bodies even souls of men." The slave merchant was called \s“matemporos\ (body merchant).

rwp@Revelation:18:22 @{The voice} (\ph“nˆ\). Cf. strkjv@Ezekiel:26:13|. Or "sound" as in strkjv@1Corinthians:14:8| with \salpigx\ (trumpet). For this song of judgment see strkjv@Jeremiah:25:10|. {Of harpers} (\kithar“id“n\). Old word (from \kithara\, harp, and \“idos\, singer) as in strkjv@14:2|. {Of minstrels} (\mousik“n\). Old word (from \mousa\, music), here only in N.T., one playing on musical instruments. {Of flute-players} (\aulˆt“n\). Old word (from \aule“\, to play on a flute, strkjv@Matthew:11:17|, \aulos\, flute, strkjv@1Corinthians:14:7|), in N.T. only here and strkjv@Matthew:9:23|. {Of trumpeters} (\salpist“n\). Late form for the earlier \salpigktˆs\ (from \salpiz“\), here only in N.T. {Shall be heard no more at all} (\ou mˆ akousthˆi\). First aorist passive subjunctive of \akou“\ with the double negative as below, with \ph“nˆ mulou\ (sound of the millstone), and as in verse 21| with \ou me heurethˆi\ and again with \pƒs technitˆs\ (craftsman). This old word is from \technˆ\, art, as here in some MSS. ("of whatsoever craft," \pasˆs technˆs\). \Technitˆs\ occurs also in this sense in strkjv@Acts:19:24,38|; and in strkjv@Hebrews:11:10| of God as the Architect. There is power in this four-fold sonorous repetition of \ou mˆ\ and the subjunctive with two more examples in verse 23|.

rwp@Revelation:18:23 @{Of a lamp} (\luchnou\). Old word (Matthew:5:15|), again in strkjv@Revelation:22:5|. {Shall shine no more at all} (\ou mˆ phanˆi\). Fifth instance in these verses of \ou mˆ\ with the aorist subjunctive, here the active of \phain“\ as in strkjv@Revelation:8:12|. It is not known whether Rome had street lights or not. {The voice of the bridegroom and of the bride} (\ph“nˆ numphiou kai numphˆs\). See strkjv@John:3:29; strkjv@Jeremiah:7:34; strkjv@16:9|. "Even the occasional flash of the torches carried by bridal processions (Matthew:25:1ff.|) is seen no more" (Swete). The sixth instance of \ou mˆ\, in verses 21-23|, occurs with \akousthˆi\ (third instance of \akousthˆi\, two in verse 22|). {Were the princes of the earth} (\ˆsan hoi megistƒnes tˆs gˆs\). For \megistƒn\ see strkjv@Revelation:6:15; strkjv@Mark:6:21|. "Thy merchants were the grandees" once, but now these merchant princes are gone. {With thy sorcery} (\en tˆi pharmakiƒi sou\). \En\ (instrumental use) and the locative case of \pharmakia\, old word (from \pharmakeu“\, to prepare drugs, from \pharmakon\, sorcery, strkjv@Revelation:9:21|), in N.T. only here and strkjv@Galatians:5:20| for sorcery and magical arts. If one is puzzled over the connection between medicine and sorcery as illustrated by this word (our pharmacy), he has only to recall quackery today in medicine (patent medicines and cure-alls), witch-doctors, professional faith-healers, medicine-men in Africa. True medical science has had a hard fight to shake off chicanery and charlatanry. {Were deceived} (\eplanˆthˆsan\). First aorist passive indicative of \plana“\. These charlatans always find plenty of victims. See strkjv@Mark:12:24|.

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:19:8 @{That she should array herself} (\hina peribalˆtai\). Sub-final object clause subject of \edothˆ\ (was given to her) with \hina\ and the second aorist middle (direct) of \periball“\ to fling around. This bridal dress is a gift from Christ. This form, \edothˆ\ (it was given), occurs some 20 times in this book. {In fine linen, bright and pure} (\bussinon lampron katharon\). See strkjv@19:14| for the same raiment on those accompanying "The Word of God" and for the seven angels in strkjv@15:6|. See by contrast the garments of the harlot (17:4; strkjv@18:16|). For \bussinon\ see strkjv@18:16|. {The righteous acts of the saints} (\ta dikai“mata t“n hagi“n\). This is the explanation (\gar\) of the bridal dress and explains why there is work for the Bride as well as for Christ (Phillipians:2:12f.|). See strkjv@15:4| for \dikai“ma\ (also strkjv@Romans:5:18|).

rwp@Revelation:19:13 @{Arrayed} (\peribeblˆmenos\). Perfect passive participle of \periball“\, to clothe, often in this book. {In a garment} (\himation\). Accusative case after the passive participle \peribeblˆmenos\. {Sprinkled} (\rerantismenon\). Perfect passive participle of \rantiz“\, in the predicate accusative case agreeing with \himation\. A Q here read \bebammenon\ (perfect passive participle of \bapt“\, to dip). Probably \rerantismenon\ (sprinkled) is correct, because the picture comes from strkjv@Isaiah:63:3|, where Aquila and Symmachus use \rantiz“\. The use of \bebammenon\ (dipped) is a bolder figure and Charles considers it correct. In either case it is the blood of Christ's enemies with which his raiment (\himation\, perhaps a \chlamus\ strkjv@Matthew:27:28,31|) is sprinkled or dipped as the case may be, not his own blood on Calvary (1:5; strkjv@5:9; strkjv@7:14; strkjv@12:11|), but proleptically and prophetically the blood of Christ's enemies. \Haimati\ can be either locative case with \bebammenon\ (dipped in blood) or instrumental with \rerantismenon\ (sprinkled with blood). {The Word of God} (\ho Logos tou theou\). Some scholars hold this addition inconsistent with verse 12|, but it may be merely the explanation of the secret name or still another name besides that known only to himself. The personal use of the Logos applied to Christ occurs only in the Johannine writings unless that is the idea in strkjv@Hebrews:4:12|. In strkjv@John:1:1,14| it is merely \ho Logos\ (the Word), in strkjv@1John:1:1| \ho Logos tˆs z“ˆs\ (the Word of Life), while here it is \ho Logos tou theou\ (the Word of God), one of the strongest arguments for identity of authorship. The idiom here is one common in Luke and Paul for the teaching of Christ (Luke:5:1; strkjv@8:11|, etc.; strkjv@1Corinthians:14:36; strkjv@2Corinthians:2:17|, etc.). Jesus is himself the final and perfect revelation of God to men (Hebrews:1:1f.|).

rwp@Revelation:20:6 @{Blessed and holy} (\makarios kai hagios\). A fifth beatitude (1:3; strkjv@14:13; strkjv@16:15; strkjv@19:9|) already and two more to come (22:7,14|, seven in all). Here \hagios\ is added to the usual \makarios\. The second death (\ho deuteros thanatos\). The spiritual death of strkjv@2:11; strkjv@20:14; strkjv@21:8| in contrast to the first or physical death. This language raises a question about the interpretation of the first and the second resurrections, whether both are of the body or one of the spirit. There seems no way to reach a solid conception about it. In strkjv@1Corinthians:15:23| there is no mention of the resurrection of any save "those of Christ" (\hoi tou Christou\), though the end follows (verse 24|). However, Paul elsewhere (Acts:24:15|) speaks of the resurrection of the just and of the unjust as if one event. {Priests of God and of Christ} (\hiereis tou theou kai tou Christou\). As in strkjv@1:6; strkjv@5:10; strkjv@22:3,5|. {Shall reign with him} (\basileusousin met' autou\). As promised in the same passages. The servants of God are to be priests with Christ and to reign with him (Matthew:19:28|). In strkjv@5:10| \epi tˆs gˆs\ (upon earth) occurs, but this item does not appear here. "No hint is given as to where this service is to be rendered and this royalty to be exercised" (Swete).

rwp@Revelation:21:5 @{Behold, I make all things new} (\Idou kaina poi“ panta\). The first time since strkjv@1:8| that God has been represented as speaking directly, though voices have come out of the throne before (21:3|) and out of the sanctuary (16:1,17|), which may be from God himself, though more likely from one of the angels of the Presence. This message is not addressed to John (7:14; strkjv@17:7; strkjv@21:6; strkjv@22:6|), but to the entire world of the blessed. See strkjv@Isaiah:43:18f.| for the words (\Idou eg“ poi“ kaina\). The idea of a new heaven and a new earth is in strkjv@Isaiah:65:17; strkjv@66:22; strkjv@Psalms:102:25f|. For the locative here with \epi\ (\epi t“i thron“i\) see strkjv@7:10; strkjv@19:4| (genitive more usual, strkjv@4:9f.; strkjv@5:1,7,13|, etc.). See strkjv@20:11| for the picture. {And he saith} (\kai legei\). Probably this means a change of speakers, made plain by \moi\ (to me) in many MSS. An angel apparently (as in strkjv@14:13; strkjv@19:9f.|) assures John and urges him to write (\grapson\ as in strkjv@1:11; strkjv@2:1,8,12,18; strkjv@3:1,7,14; strkjv@14:3|). The reason given (\hoti\, for) is precisely the saying in strkjv@22:6| and he uses the two adjectives (\pistoi kai alˆthinoi\) employed in strkjv@19:11| about God himself, and strkjv@3:14| about Christ. In strkjv@19:9| \alˆthinoi\ occurs also about "the words of God" as here. They are reliable and genuine.

rwp@Revelation:21:14 @{Had} (\ech“n\). Masculine present active participle of \ech“\ instead of \echon\ (neuter like to \teichos\), and the participle occurs independently as if a principal verb (\eichen\) as often in this book. {Twelve foundations} (\themelious d“deka\). Foundation stones, old adjective (from \thema\, from \tithˆmi\), here as in strkjv@1Corinthians:3:11ff.; strkjv@2Timothy:2:19|, with \lithous\ (stones understood), though often neuter substantive to \themelion\ (Luke:6:48f.; strkjv@Acts:16:26|). See strkjv@Isaiah:28:16; strkjv@Hebrews:11:10|. Twelve because of the twelve apostles as foundation stones (Ephesians:2:20|). {On them} (\ep' aut“n\). On the twelve foundation stones. {Names of the twelve apostles of the Lamb} (\onomata t“n d“deka apostol“n tou arniou\). Jesus had spoken of twelve thrones for the apostles (Matthew:19:28|); names of all twelve are here written, not just that of Peter, as some would argue from strkjv@Matthew:16:18|. As a matter of fact, Christ is the corner stone or \akrog“niaion\ (1Peter:2:6; strkjv@1Corinthians:3:10; strkjv@Ephesians:2:20|), though rejected by the Sanhedrin (Matthew:21:42ff.|). One may wonder if the name of Judas is on that stone or that of Matthias.

rwp@Revelation:22:2 @{In the midst of the street thereof} (\en mes“i tˆs plateias autˆs\). Connected probably with the river in verse 1|, though many connect it with verse 2|. Only one street mentioned here as in strkjv@21:21|. {On this side of the river and on that} (\tou potamou enteuthen kai ekeithen\). \Enteuthen\ occurs as a preposition in strkjv@Daniel:12:5| (Theodoret) and may be so here (post-positive), purely adverbial in strkjv@John:19:18|. {The tree of life} (\xulon z“ˆs\). For the metaphor see strkjv@Genesis:1:11f.| and strkjv@Revelation:2:7; strkjv@22:14|. \Xulon\ is used for a green tree in strkjv@Luke:23:31; strkjv@Ezekiel:47:12|. {Bearing} (\poioun\). Neuter active participle of \poie“\ (making, producing, as in strkjv@Matthew:7:17|). Some MSS. have \poi“n\ (masculine), though \xulon\ is neuter. {Twelve manner of fruits} (\karpous d“deka\). "Twelve fruits." {Yielding} (\apodidoun\). Neuter active participle of \apodid“mi\, to give back, but some MSS. have \apodidous\ (masculine) like \poi“n\. {For the healing of the nations} (\eis therapeian t“n ethn“n\). Spiritual healing, of course, as leaves (\phulla\) are often used for obtaining medicines. Here again the problem occurs whether this picture is heaven before the judgment or afterwards. Charles distinguishes sharply between the Heavenly City for the millennial reign and the New Jerusalem that descends from heaven after the judgment. Charles rearranges these chapters to suit his theory. But chronology is precarious here.

rwp@Revelation:22:3 @{There shall be no curse any more} (\pan katathema ouk estai eti\). No other example of \katathema\ has been found outside of the _Didache_ XVI. 5, though the verb \katathematiz“\ occurs in strkjv@Matthew:26:74|, meaning to curse, while we have \anathematiz“\ in strkjv@Mark:14:71| in the same sense. It may be a syncopated form of \katanathema\. The usual \anathema\ (curse) occurs in strkjv@1Corinthians:16:22; strkjv@Galatians:1:8; strkjv@Romans:9:3|. For \pan\ with \ouk=ouden\ see strkjv@21:27|. {Shall do him service} (\latreusousin aut“i\). Future active of \latreu“\, linear idea, "shall keep on serving." See strkjv@7:15| for present active indicative of this same verb with the dative \aut“i\ as here, picturing the worship of God in heaven. See strkjv@27:1| for "the throne of God and of the Lamb."

rwp@Revelation:22:5 @{Shall be night no more} (\nux ouk estai eti\). As in strkjv@21:25|. {They need} (\echousin chreian\). Present active indicative, "They have need," though A has \hexousin\ (shall have), future like \estai\. Here again there is repetition of part of strkjv@21:23|, but for the purpose of showing the delightsomeness of the New Jerusalem with no need of lamp or sun (change to \ph“s\ with \hˆliou\ instead of \ph“tos\, "they have no light of sun"). {Shall give them light} (\ph“tisei\). Future active of \ph“tiz“\, while aorist \eph“tisen\ in strkjv@21:23|. {They shall reign} (\basileusousin\). Future active of \basileu“\. Reign eternally in contrast with the limited millennial reign of strkjv@20:4,6|. This glorious eternal reign with Christ occurs repeatedly in the book (1:6; strkjv@3:21; strkjv@5:10|) as in strkjv@Luke:22:30|. Christ's Kingdom is spiritual (John:18:36f.|). "The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem" (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking.

rwp@Revelation:22:11 @{Let him do unrighteousness still} (\adikˆsat“ eti\). First aorist (constative) active imperative of \adike“\, viewed here as a whole. The language is probably ironical, with a reminder of strkjv@Daniel:12:10|, in no sense a commendation of their lost estate. Charles rejects this verse as not like John. It is the hopelessness of the final state of the wicked which is here pictured. Songs:as to "Let him be made filthy still" (\rupanthˆt“ eti\). First aorist (constative) passive imperative of \rupain“\, old verb, to make foul or filthy (from \rupos\, filth, strkjv@1Peter:3:21|, as is \ruparos\, filthy), here only in N.T. The use of \eti\ is not perfectly clear, whether "still" or "yet more." It is the time when Christ has shut the door to those outside who are now without hope (Matthew:25:10; strkjv@Luke:13:25|). \Ruparos\ occurs elsewhere in N.T. only in strkjv@James:2:2|, and \ruparia\ (filthiness) only in strkjv@James:1:21|. Songs:then "the righteous" (\ho dikaios\) is to do righteousness still (\dikaiosunˆn poiˆsat“ eti\, first constative aorist active imperative of \poie“\) and "the holy" (\ho hagios\) to be made holy still (\hagiasthˆt“ eti\, first constative aorist passive imperative of \hagiaz“\). The states of both the evil and the good are now fixed forever. There is no word here about a "second chance" hereafter.

rwp@Revelation:22:14 @{Blessed} (\makarioi\). This is the last beatitude of the book and "deals with the issues of the higher life" (Swete). {They that wash their robes} (\hoi plunontes tas stolas aut“n\). Present active articular participle of \plun“\. See strkjv@7:14| for this very verb with \stolas\, while in strkjv@3:4| the negative statement occurs. Cf. strkjv@1Corinthians:6:11|. {That they may have the right} (\hina estai hˆ exousia aut“n\). Purpose clause with \hina\ and the future middle of \eimi\ (a common construction in this book, strkjv@6:4,11; strkjv@9:5,20; strkjv@13:12; strkjv@14:13|), that there may be their right." {To come to the tree of life} (\epi to xulon tˆs z“ˆs\). "Over the tree of life." On \exousia epi\ = "power over" see strkjv@6:8; strkjv@13:7; strkjv@16:9; strkjv@Luke:9:1|. On "the tree of life" see strkjv@2:7; strkjv@22:2|. {May enter in} (\eiselth“sin\). Purpose clause with \hina\ and the second aorist active subjunctive of \eiserchomai\ parallel with \hina estai\ (future). {By the gates} (\tois pul“sin\). Associative instrumental case of \pul“n\ (21:12|), "by the gate towers."

rwp@Revelation:22:16 @{I Jesus} (\Eg“ Iˆsous\). The last and most solemn attestation to the book that from Jesus (the historic Jesus known to the churches), in harmony with strkjv@1:1f|. {Have sent} (\epempsa\). First aorist active indicative of \pemp“\, used here in the same sense as \aposteilas\ in strkjv@1:1| as his personal messenger. It is the Jesus of history here speaking, who is also the Christ of theology and the Lamb of God. {For the churches} (\epi tais ekklˆsiais\). For this use of \epi\ see strkjv@10:11; strkjv@John:12:16|. It is not just for the seven churches (1:4|), but for all the churches in the world then and now. {I am the root and the offspring of David} (\Eg“ eimi hˆ riza kai to genos Daueid\). See strkjv@5:5| for "the root of David," to which John now adds \to genos\ in the sense of "offspring" (Acts:17:28f.|), not of family or race (Acts:4:6; strkjv@7:13|). Cf. strkjv@Matthew:22:42-45|. {The bright, the morning star} (\ho astˆr ho lampros ho pr“inos\). The Davidic King is called a star in strkjv@Numbers:24:17; strkjv@Luke:1:78|. This "day-star" (\ph“sphoros\) is interpreted as Christ (2Peter:1:19|). In strkjv@Revelation:2:28| the phrase "the morning star" occurs in Christ's words, which is here interpreted. Christ is the Light that was coming into the world (John:1:9; strkjv@8:12|).

rwp@Romans:3:2 @{Much every way} (\polu kata panta\). \Polu\ points back to \to perisson\. Songs:it means the overplus of the Jew is much from every angle. {First of all} (\pr“ton men\). As in strkjv@1:8; strkjv@1Corinthians:11:18| Paul does not add to his "first." He singles out one privilege of the many possessed by the Jew. {They were intrusted with} (\episteuthˆsan\). First aorist passive indicative of \pisteu“\, to intrust, with accusative of the thing and dative of the person in the active. In the passive as here the accusative of the thing is retained as in strkjv@1Thessalonians:2:4|. {The oracles of God} (\ta logia tou theou\). In the accusative case, therefore, the object of \episteuthˆsan\. \Logion\ is probably a diminutive of \logos\, word, though the adjective \logios\ also occurs (Acts:18:24|). The word was early used for "oracles" from Delphi and is common in the LXX for the oracles of the Lord. But from Philo on it was used of any sacred writing including narrative. It occurs four times in the N.T. (Acts:7:38|, which see; strkjv@Romans:3:2; strkjv@Hebrews:5:12; strkjv@1Peter:4:11|). It is possible that here and in strkjv@Acts:7:38| the idea may include all the Old Testament, though the commands and promises of God may be all.

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:3:9 @{What then?} (\ti oun?\). Paul's frequent query, to be taken with verses 1,2|. {Are we in worse case than they?} (\proechometha?\). The American Revisers render it: "Are we in better case than they?" There is still no fresh light on this difficult and common word though it occurs alone in the N.T. In the active it means to have before, to excel. But here it is either middle or passive. Thayer takes it to be middle and to mean to excel to one's advantage and argues that the context demands this. But no example of the middle in this sense has been found. If it is taken as passive, Lightfoot takes it to mean, "Are we excelled" and finds that sense in Plutarch. Vaughan takes it as passive but meaning, "Are we preferred?" This suits the context, but no other example has been found. Songs:the point remains unsettled. The papyri throw no light on it. {No, in no wise} (\ou pant“s\). "Not at all." See strkjv@1Corinthians:5:10|. {We before laid to the charge} (\proˆitiasametha\). First aorist middle indicative of \proaitiaomai\, to make a prior accusation, a word not yet found anywhere else. Paul refers to strkjv@1:18-32| for the Greeks and strkjv@2:1-29| for the Jews. The infinitive \einai\ with the accusative \pantas\ is in indirect discourse. {Under sin} (\hupo hamartian\). See strkjv@Galatians:3:22; strkjv@Romans:7:14|.

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

rwp@Romans:3:28 @{We reckon therefore} (\logizometha oun\). Present middle indicative. Westcott and Hort read \gar\ instead of \oun\. "My fixed opinion" is. The accusative and infinitive construction occurs after \logizometha\ here. On this verb \logizomai\, see strkjv@2:3; strkjv@4:3f.; strkjv@8:18; strkjv@14:14|. Paul restates verses 21f|.

rwp@Romans:4:20 @{He wavered not through unbelief} (\ou diekrithˆ tˆi apistiƒi\). First aorist passive indicative of old and common verb \diakrin“\, to separate, to distinguish between, to decide between, to desert, to dispute, to be divided in one's own mind. This last sense occurs here as in strkjv@Matthew:21:22; strkjv@Mark:11:23; strkjv@Romans:14:23; strkjv@James:1:6|. "He was not divided in his mind by unbelief" (instrumental case). {Waxed strong through faith} (\enedunam“thˆ tˆi pistei\). First aorist passive again of \endunamo“\, late word to empower, to put power in, in LXX and Paul and strkjv@Acts:9:22|.

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:6:9 @{Dieth no more} (\ouketi apothnˆskei\). "Christ's particular death occurs but once" (Shedd). See strkjv@Hebrews:10:10|. A complete refutation of the "sacrificial" character of the "mass."

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

rwp@Romans:8:18 @{To us-ward} (\eis hˆmƒs\). We shall be included in the radiance of the coming glory which will put in the shadow the present sufferings. Precisely the same idiom here with \mellousan doxan\ (aorist passive infinitive of \apokaluphthˆnai\) occurs in strkjv@Galatians:3:23| with \mellousan pistin\, which see.

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:10:1 @{Desire} (\eudokia\). No papyri examples of this word, though \eudokˆsis\ occurs, only in LXX and N.T., but no example for "desire" unless this is one, though the verb \eudoke“\ is common in Polybius, Diodorus, Dion, Hal. It means will, pleasure, satisfaction (Matthew:11:26; strkjv@2Thessalonians:1:11; strkjv@Phillipians:1:15; strkjv@2:13; strkjv@Ephesians:1:5,9|). {Supplication} (\deˆsis\). Late word from \deomai\, to want, to beg, to pray. In the papyri. See strkjv@Luke:1:13|. It is noteworthy that, immediately after the discussion of the rejection of Christ by the Jews, Paul prays so earnestly for the Jews "that they may be saved" (\eis s“tˆrian\), literally "unto salvation." Clearly Paul did not feel that the case was hopeless for them in spite of their conduct. Bengel says: _Non orasset Paul si absolute reprobati essent_ (Paul would not have prayed if they had been absolutely reprobate). Paul leaves God's problem to him and pours out his prayer for the Jews in accordance with his strong words in strkjv@9:1-5|.

rwp@Romans:10:6 @{Saith thus} (\hout“s legei\). Paul personifies "the from faith righteousness" (\hˆ ek piste“s dikaiosunˆ\). A free reproduction from strkjv@Deuteronomy:30:11-14|. Paul takes various phrases from the LXX and uses them for "his inspired conviction and experiences of the gospel" (Denney). He does not quote Moses as saying this or meaning this. {Say not in thy heart} (\mˆ eipˆis en tˆi kardiƒi sou\). Second aorist active subjunctive with \mˆ\ like strkjv@Deuteronomy:8:17|. To say in the heart is to think (Matthew:3:9|). {That is, to bring Christ down} (\tout' estin Christon katagagein\). Second aorist active infinitive of the common verb \katag“\, to bring or lead down. It is dependent on the preceding verb \anabˆsetai\ (shall ascend). \Tout' estin\ (that is) is what is called _Midrash_ or interpretation as in strkjv@9:8|. It occurs three times here (verses 6-8|). Paul applies the words of Moses to Christ. There is no need for one to go to heaven to bring Christ down to earth. The Incarnation is already a glorious fact. Today some men scout the idea of the Deity and Incarnation of Christ.

rwp@Romans:11:4 @{The answer of God} (\ho chrˆmatismos\). An old word in various senses like \chrˆmatiz“\, only here in N.T. See this use of the verb in strkjv@Matthew:2:12,22; strkjv@Luke:2:26; strkjv@Acts:10:22|. {To Baal} (\tˆi Baal\). Feminine article. In the LXX the name \Baal\ is either masculine or feminine. The explanation is that the Jews put _Bosheth_ (\aischunˆ\, shame) for Baal and in the LXX the feminine article occurs because \aischunˆ\ is so, though here the LXX has the masculine \t“i\.

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

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

rwp@Romans:11:25 @{This mystery} (\to mustˆrion touto\). Not in the pagan sense of an esoteric doctrine for the initiated (from \mue“\, to blink, to wink), unknown secrets (2Thessalonians:2:7|), or like the mystery religions of the time, but the revealed will of God now made known to all (1Corinthians:2:1,7; strkjv@4:1|) which includes Gentiles also (Romans:16:25; strkjv@Colossians:1:26f.; strkjv@Ephesians:3:3f.|) and so far superior to man's wisdom (Colossians:2:2; strkjv@4:13; strkjv@Ephesians:3:9; strkjv@5:32; strkjv@6:19; strkjv@Matthew:13:11; strkjv@Mark:4:11|). Paul has covered every point of difficulty concerning the failure of the Jews to accept Jesus as the Messiah and has shown how God has overruled it for the blessing of the Gentiles with a ray of hope still held out for the Jews. "In early ecclesiastical Latin \mustˆrion\ was rendered by _sacramentum_, which in classical Latin means _the military oath_. The explanation of the word _sacrament_, which is so often founded on this etymology, is therefore mistaken, since the meaning of sacrament belongs to \mustˆrion\ and not to _sacramentum_ in the classical sense" (Vincent). {Wise in your own conceits} (\en heautois phronimoi\). "Wise in yourselves." Some MSS. read \par' heautois\ (by yourselves). Negative purpose here (\hina mˆ ˆte\), to prevent self-conceit on the part of the Gentiles who have believed. They had no merit in themselves {A hardening} (\p“r“sis\). Late word from \p“ro“\ (11:7|). Occurs in Hippocrates as a medical term, only here in N.T. save strkjv@Mark:3:5; strkjv@Ephesians:4:18|. It means obtuseness of intellectual discernment, mental dulness. {In part} (\apo merous\). Goes with the verb \gegonen\ (has happened in part). For \apo merous\, see strkjv@2Corinthians:1:14; strkjv@2:5; strkjv@Romans:15:24|; for \ana meros\, see strkjv@1Corinthians:14:27|; for \ek merous\, see strkjv@1Corinthians:12:27; strkjv@13:9|; for \kata meros\, see strkjv@Hebrews:9:5|; for \meros ti\ (adverbial accusative) partly see strkjv@1Corinthians:11:18|. Paul refuses to believe that no more Jews will be saved. {Until the fulness of the Gentiles be come in} (\achri hou to plˆr“ma t“n ethn“n eiselthˆi\). Temporal clause with \achri hou\ (until which time) and the second aorist active subjunctive of \eiserchomai\, to come in (Matthew:7:13,21|). {For fulness of the Gentiles} (\to plˆr“ma t“n ethn“n\) see on verse ¯12|, the complement of the Gentiles.

rwp@Romans:12:15 @{Rejoice} (\chairein\). Present active infinitive of \chair“\, absolute or independent use of the infinitive as if a finite verb as occurs sometimes (Robertson, _Grammar_, pp. 1092ff.). Literally here, "Rejoicing with rejoicing people, weeping with weeping people."

rwp@Romans:13:13 @{Honestly} (\euschˆmon“s\). Paul is fond of the metaphor "walk" (\peripate“\), 33 times though not in the Pastoral Epistles. This old adverb (from \euschˆm“n\, graceful) occurs also in strkjv@1Thessalonians:4:12; strkjv@1Corinthians:14:40|. The English word "honest" means honourable (Latin _honor_) and so decent. Wycliff translates strkjv@1Corinthians:12:32| by "unhonest," "honesty," "honest" for "less honourable, honour, honourable." {Not in revelling} (\mˆ k“mois\). Plural "revellings." See on ¯Galatians:5:21|. {Drunkenness} (\methais\). Plural again, "drunkennesses." See on ¯Galatians:5:21|. {In chambering} (\koitais\). Plural also. See on ¯Romans:9:10|. {Wantonness} (\aselgeiais\). Plural likewise. See on ¯2Corinthians:12:21; strkjv@Galatians:5:19|. {Not in strife and jealousy} (\mˆ eridi kai zˆl“i\). Singular here, but some MSS. have the plural like the previous words. Quarrelling and jealousy go with the other vices (Shedd).

rwp@Romans:15:6 @{With one accord} (\homothumadon\). Here alone in Paul, but eleven times in Acts (Acts:1:14|, etc.). {With one mouth} (\en heni stomati\). Vivid outward expression of the unity of feeling. {May glorify} (\doxazˆte\). Present active subjunctive of \doxaz“\, final clause with \hina\ "that ye may keep on glorifying." For "the God and Father of our Lord Jesus Christ" see strkjv@2Corinthians:1:3; strkjv@9:31| for discussion. It occurs also in strkjv@Ephesians:1:3; strkjv@1Peter:1:3|.

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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