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rwp@1Corinthians:1:13 @{Is Christ divided?} (\memeristai ho Christos;\). Perfect passive indicative, Does Christ stand divided? It is not certain, though probable, that this is interrogative like the following clauses. Hofmann calls the assertory form a "rhetorical impossibility." The absence of \mˆ\ here merely allows an affirmative answer which is true. The fourth or Christ party claimed to possess Christ in a sense not true of the others. Perhaps the leaders of this Christ party with their arrogant assumptions of superiority are the false apostles, ministers of Satan posing as angels of light (2Corinthians:11:12-15|). {Was Paul crucified for you?} (\Mˆ Paulos estaur“thˆ huper hum“n;\). An indignant "No" is demanded by \mˆ\. Paul shows his tact by employing himself as the illustration, rather than Apollos or Cephas. Probably \huper\, over, in behalf of, rather than \peri\ (concerning, around) is genuine, though either makes good sense here. In the _Koin‚_ \huper\ encroaches on \peri\ as in strkjv@2Thessalonians:2:1|. {Were ye baptized into the name of Paul?} (\eis to onoma Paulou ebaptisthˆte;\). It is unnecessary to say {into} for \eis\ rather than {in} since \eis\ is the same preposition originally as \en\ and both are used with \baptiz“\ as in strkjv@Acts:8:16; strkjv@10:48| with no difference in idea (Robertson, _Grammar_, p. 592). Paul evidently knows the idea in strkjv@Matthew:28:19| and scouts the notion of being put on a par with Christ or the Trinity. He is no rival of Christ. This use of \onoma\ for the person is not only in the LXX, but the papyri, ostraca, and inscriptions give numerous examples of the name of the king or the god for the power and authority of the king or god (Deissmann, _Bible Studies_, pp. 146ff., 196ff.; _Light from the Ancient East_, p. 121).

rwp@1Corinthians:2:7 @{God's wisdom in a mystery} (\theou sophian en mustˆri“i\). Two points are here sharply made. It is God's wisdom (note emphatic position of the genitive \theou\) in contrast to the wisdom of this age. Every age of the world has a conceit of its own and it is particularly true of this twentieth century, but God's wisdom is eternal and superior to the wisdom of any age or time. God's wisdom is alone absolute. See on ¯2:1| for mystery. It is not certain whether {in a mystery} is to be taken with {wisdom} or {we speak}. The result does not differ greatly, probably with {wisdom}, so long a secret and now at last revealed (Colossians:1:26; strkjv@2Thessalonians:2:7|). {That hath been hidden} (\tˆn apokekrummenˆn\). See strkjv@Romans:16:25; strkjv@Colossians:1:26; strkjv@Ephesians:3:5|. Articular perfect passive participle of \apokrupt“\, more precisely defining the indefinite \sophian\ (wisdom). {Foreordained before the worlds} (\pro“risen pro t“n ai“n“n\). This relative clause (\hˆn\) defines still more closely God's wisdom. Note \pro\ with both verb and substantive (\ai“n“n\). Constative aorist of God's elective purpose as shown in Christ crucified (1Corinthians:1:18-24|). "It was no afterthought or change of plan" (Robertson and Plummer). {Unto our glory} (\eis doxan hˆm“n\). "The glory of inward enlightenment as well as of outward exaltation" (Lightfoot).

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

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

rwp@1Corinthians:4:7 @{Maketh thee to differ} (\se diakrinei\). Distinguishes thee, separates thee. \Diakrin“\ means to sift or separate between (\dia\) as in strkjv@Acts:15:9| (which see) where \metaxu\ is added to make it plainer. All self-conceit rests on the notion of superiority of gifts and graces as if they were self-bestowed or self-acquired. {Which thou didst not receive} (\ho ouk elabes\). "Another home-thrust" (Robertson and Plummer). Pride of intellect, of blood, of race, of country, of religion, is thus shut out. {Dost thou glory} (\kauchasai\). The original second person singular middle ending \-sai\ is here preserved with variable vowel contraction, \kauchaesai=kauchasai\ (Robertson, _Grammar_, p. 341). Paul is fond of this old and bold verb for boasting. {As if thou hadst not received it} (\h“s mˆ lab“n\). This neat participial clause (second aorist active of \lamban“\) with \h“s\ (assumption) and negative \mˆ\ punctures effectually the inflated bag of false pride. What pungent questions Paul has asked. Robertson and Plummer say of Augustine, "Ten years before the challenge of Pelagius, the study of St. Paul's writings, and especially of this verse and of strkjv@Romans:9:16|, had crystallized in his mind the distinctively Augustinian doctrines of man's total depravity, of irresistible grace, and of absolute predestination." Human responsibility does exist beyond a doubt, but there is no foundation for pride and conceit.

rwp@1Corinthians:8:1 @{Now concerning things sacrificed to idols} (\peri de t“n eid“lothut“n\). Plainly the Corinthians had asked also about this problem in their letter to Paul (7:1|). This compound adjective (\eid“lon\, idol, \thutos\, verbal adjective from \thu“\, to sacrifice) is still found only in the N.T. and ecclesiastical writers, not so far in the papyri. We have seen this problem mentioned in the decision of the Jerusalem Conference (Acts:15:29; strkjv@21:25|). The connection between idolatry and impurity was very close, especially in Corinth. See both topics connected in strkjv@Revelation:2:14,20|. By \eid“lothuta\ was meant the portion of the flesh left over after the heathen sacrifices. The heathen called it \hierothuton\ (1Corinthians:10:28|). This leftover part "was either eaten sacrificially, or taken home for private meals, or sold in the markets" (Robertson and Plummer). What were Christians to do about eating such portions either buying in the market or eating in the home of another or at the feast to the idol? Three questions are thus involved and Paul discusses them all. There was evidently difference of opinion on the subject among the Corinthian Christians. Aspects of the matter come forward not touched on in the Jerusalem Conference to which Paul does not here allude, though he does treat it in strkjv@Galatians:2:1-10|. There was the more enlightened group who acted on the basis of their superior knowledge about the non-existence of the gods represented by the idols. {Ye know that we all have knowledge} (\oidamen hoti pantes gn“sin echomen\). This may be a quotation from the letter (Moffatt, _Lit. of N.T._, p. 112). Since their conversion to Christ, they know the emptiness of idol-worship. Paul admits that all Christians have this knowledge (personal experience, \gn“sis\), but this problem cannot be solved by knowledge.

rwp@1Corinthians:8:11 @{Through thy knowledge} (\en tˆi sˆi gn“sei\). Literally, in thy knowledge. Surely a poor use to put one's superior knowledge. {Perisheth} (\apollutai\). Present middle indicative of the common verb \apollumi\, to destroy. Ruin follows in the wake of such daredevil knowledge. {For whose sake Christ died} (\di' hon Christos apethanen\). Just as much as for the enlightened brother with his selfish pride. The accusative (\hon\) with \di'\ gives the reason, not the agent as with the genitive in strkjv@8:6| (\di' hou\). The appeal to the death (\apethanen\, second aorist active indicative of \apothnˆsk“\) of Christ is the central fact that clinches Paul's argument.

rwp@1Corinthians:11:7 @{The image and glory of God} (\eik“n kai doxa theou\). Anarthrous substantives, but definite. Reference to strkjv@Genesis:1:28; strkjv@2:26| whereby man is made directly in the image (\eik“n\) of God. It is the moral likeness of God, not any bodily resemblance. Ellicott notes that man is the glory (\doxa\) of God as the crown of creation and as endowed with sovereignty like God himself. {The glory of the man} (\doxa andros\). Anarthrous also, man's glory. In strkjv@Genesis:2:26| the LXX has \anthr“pos\ (Greek word for both male and female), not \anˆr\ (male) as here. But the woman (\gunˆ\) was formed from the man (\anˆr\) and this priority of the male (verse 8|) gives a certain superiority to the male. On the other hand, it is equally logical to argue that woman is the crown and climax of all creation, being the last.

rwp@Info_1John @ GNOSTICISM The Epistle is not a polemic primarily, but a letter for the edification of the readers in the truth and the life in Christ. And yet the errors of the Gnostics are constantly before John's mind. The leaders had gone out from among the true Christians, but there was an atmosphere of sympathy that constituted a subtle danger. There are only two passages (1John:2:18f.; strkjv@4:1-6|) in which the false teachers are specifically denounced, but "this unethical intellectualism" (Robert Law) with its dash of Greek culture and Oriental mysticism and licentiousness gave a curious attraction for many who did not know how to think clearly. John, like Paul in Colossians, Ephesians, and the Pastoral Epistles, foresaw this dire peril to Christianity. In the second century it gave pure Christianity a gigantic struggle. "The great Gnostics were the first Christian philosophers" (Robert Law, _The Tests of Life_, p. 27) and threatened to undermine the Gospel message by "deifying the devil" (ib., p. 31) along with dethroning Christ. There were two kinds of Gnostics, both agreeing in the essential evil of matter. Both had trouble with the Person of Christ. The Docetic Gnostics denied the actual humanity of Christ, the Cerinthian Gnostics distinguished between the man Jesus and the \aeon\ Christ that came on him at his baptism and left him on the Cross. Some practised asceticism, some licentiousness. John opposes both classes in his Epistles. They claimed superior knowledge (\gn“sis\) and so were called Gnostics (\Gn“stikoi\). Nine times John gives tests for knowing the truth and uses the verb \gin“sk“\ (know) each time (1John:2:3,5; strkjv@3:16,19,24; strkjv@4:2,6,13; strkjv@5:2|). Some of the leaders he calls antichrists. There are stories about John's dread of Cerinthus and his unwillingness to be seen in the same public bath with him. The Apostle of love, as he is, is a real son of thunder when Gnosticism shows its head. Westcott thinks that the Fourth Gospel was written to prove the deity of Christ, assuming his humanity, while I John was written to prove the humanity of Christ, assuming his deity. Certainly both ideas appear in both books.

rwp@1John:2:3 @{Hereby} (\en tout“i\). See this phrase also in strkjv@2:5; strkjv@3:16,19,24; strkjv@4:2,13; strkjv@5:2|. That is explained by the \ean\ clause, "if we keep his commandments " (\ean tˆr“men\, condition of the third class, \ean\ with present active subjunctive, "if we keep on keeping"), the clause itself in apposition with \tout“i\ (locative case). {Know we that we know him} (\ginoskomen hoti egn“kamen auton\). "Know we that we have come to know and still know him," \egn“kamen\ the perfect active indicative of \gin“sk“\. The Gnostics boasted of their superior knowledge of Christ, and John here challenges their boast by an appeal to experimental knowledge of Christ which is shown by keeping his (\autou\, Christ's) commandments, thoroughly Johannine phrase (12 times in the Gospel, 6 in this Epistle, 6 in the Apocalypse).

rwp@1John:2:20 @{Anointing} (\chrisma\). Old word for result (\mat\) and for the material, from \chri“\, to anoint, perhaps suggested by the use of \antichristoi\ in verse 18|. Christians are "anointed ones," \christoi\ in this sense, with which compare strkjv@Psalms:105:15|: "Touch not my anointed ones" (\mˆ hapsˆsthe t“n christ“n mou\). These antichrists posed as the equals of or even superior to Christ himself. But followers of Christ do have "the oil of anointing" (\to elaion tou chrismatos\, strkjv@Exodus:29:7|), the Holy Spirit. This word in the N.T. only here and verse 27|. Later the term was applied to baptism after baptismal remission came to be taught (Tertullian, etc.). {From the Holy One} (\apo tou hagiou\). They receive this anointing of the Holy Spirit from the Anointed One, Jesus Christ (the Holy One). Cf. strkjv@John:6:69; strkjv@Acts:3:14|. {And ye know all things} (\kai oidate panta\). But the best MSS. read \pantes\ rather than \panta\, "Ye all know it." This anointing is open to all Christians, not just a select few.

rwp@1Peter:3:7 @{Ye husbands likewise} (\hoi andres homoi“s\). Probably "likewise" here refers to honouring all men (2:17|), not "likewise" of strkjv@3:1|. {Dwell with} (\sunoikountes\). Present active participle of \sunoike“\, old verb for domestic association, here only in N.T. Used as imperative here like the participle in strkjv@2:18; strkjv@3:1|. {According to knowledge} (\kata gn“sin\). "With an intelligent recognition of the nature of the marriage relation" (Vincent). {Giving honour unto the woman as unto the weaker vessel} (\h“s asthenester“i skeuei t“i gunaikei“i aponemontes timˆn\). Present active participle of \aponem“\, old verb, to assign, to portion out (or off), here only in N.T. \Skeuos\ is an old and common word for vessel, furniture, utensil (Matthew:12:29; strkjv@2Timothy:2:20|). Here both husband and wife are termed vessels or "parts of the furniture of God's house" (Bigg). See Paul's use of \skeuos\ for ministers (2Corinthians:4:7|). \Gunaikei“i\ here is an adjective (female, feminine) from \gunˆ\ (woman, wife). She is termed "the weaker" (\t“i asthenester“i\), not for intellectual or moral weakness, but purely for physical reasons, which the husband must recognize with due consideration for marital happiness. {Joint-heirs of the grace of life} (\sunklˆronomoi charitos z“ˆs\). Late double compound found in an Ephesian inscription and the papyri, in N.T. only here, strkjv@Romans:8:17; strkjv@Ephesians:3:6; strkjv@Hebrews:11:9|. God's gift of life eternal belongs to woman as well as to man. In the eyes of God the wife may be superior to the husband, not merely equal. {To the end that your prayers be not hindered} (\eis to mˆ egkoptesthai tas proseuchas hum“n\). Purpose clause with \eis to\ and the present passive infinitive (with negative \mˆ\) of \egkopt“\, to cut in, to interrupt, late verb (Polybius), as in strkjv@Romans:15:22|, etc. Very vivid to us now with our telephones and radios when people cut in on us. \Proseuchas\ (prayers) is the accusative of general reference. Husbands surely have here cause to consider why their prayers are not answered.

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@2Corinthians:3:10 @{In this respect} (\en tout“i t“i merei\). The glory on the face of Moses was temporary, though real, and passed away (verse 7|), a type of the dimming of the glory of the old dispensation by the brightness of the new. The moon makes a dim light after the sun rises, "is not glorified" (\ou dedoxastai\, perfect passive indicative of \doxaz“\). {By reason of the glory that surpasseth} (\heineken tˆs huperballousˆs doxˆs\). The surpassing (\huper-ball“\, throwing beyond) glory. Christ as the Sun of Righteousness has thrown Moses in the shade. Cf. the claims of superiority by Christ in strkjv@Matthew:5-7|.

rwp@2Corinthians:3:11 @{Passeth away} (\katargoumenon\). In process of disappearing before the gospel of Christ. {Remaineth} (\menon\). The new ministry is permanent. This claim may be recommended to those who clamour for a new religion. Christianity is still alive and is not dying. Note also \en doxˆi\, in glory, in contrast with \dia doxˆs\, with glory. {Boldness} (\parrˆsiƒi\). Instrumental case after \chr“metha\. Old word, \panrˆsis=parrˆsis\, telling it all, absolute unreservedness. Surely Paul has kept nothing back here, no mental reservations, in this triumphant claim of superiority.

rwp@2Corinthians:11:23 @{As one beside himself} (\paraphron“n\). Present active participle of \paraphrone“\. Old verb from \paraphr“n\ (\para, phrˆn\), beside one's wits. Only here in N.T. Such open boasting is out of accord with Paul's spirit and habit. {I more} (\huper eg“\). This adverbial use of \huper\ appears in ancient Greek (Euripides). It has no effect on \eg“\, not "more than I," but "I more than they." He claims superiority now to these "superextra apostles." {More abundant} (\perissoter“s\). See on ¯7:15|. No verbs with these clauses, but they are clear. {In prisons} (\en phulakais\). Plural also in strkjv@6:5|. Clement of Rome (_Cor_. V.) says that Paul was imprisoned seven times. We know of only five (Philippi, Jerusalem, Caesarea, twice in Rome), and only one before II Corinthians (Philippi). But Luke does not tell them all nor does Paul. Had he been in prison in Ephesus? Songs:many think and it is possible as we have seen. {Above measure} (\huperballont“s\). Old adverb from the participle \huperballont“n\ (\huperball“\, to hurl beyond). Here only in N.T. {In deaths oft} (\en thanatois pollakis\). He had nearly lost his life, as we know, many times (1:9f.; strkjv@4:11|).

rwp@Acts:13:13 @{Paul and his company} (\hoi peri Paulon\). Neat Greek idiom as in Plato, Cratylus 440 C \hoi peri Herakleiton\. On this idiom see Gildersleeve, _Syntax_, p. 264. It means a man and his followers, "those around Paul." Now Paul ranks first always in Acts save in strkjv@14:2; strkjv@15:12,25| for special reasons. Heretofore Saul (Paul) held a secondary position (9:27; strkjv@11:30; strkjv@13:1f.|). "In nothing is the greatness of Barnabas more manifest than in his recognition of the superiority of Paul and acceptance of a secondary position for himself" (Furneaux). {Set sail} (\anachthentes\). First aorist passive participle of \anag“\. Thirteen times in the Acts and strkjv@Luke:8:22| which see. They sailed up to sea and came down (\katag“, katabain“\) to land. Songs:it looks. {Departed from them} (\apoch“rˆsas ap' aut“n\). First aorist active participle of \apoch“re“\, old verb to withdraw, go away from. In the N.T. only here and strkjv@Matthew:7:23; strkjv@Luke:9:39|. He is called John there as in verse 5| and Mark in strkjv@15:39|, though John Mark in strkjv@12:12,25|. This may be accidental or on purpose (Deissmann, _Bible Studies_, p. 317). Luke is silent on John's reasons for leaving Paul and Barnabas. He was the cousin of Barnabas and may not have relished the change in leadership. There may have been change in plans also now that Paul is in command. Barnabas had chosen Cyprus and Paul has led them to Perga in Pamphylia and means to go on into the highlands to Antioch in Pisidia. There were perils of many sorts around them and ahead (2Corinthians:11:26|), perils to which John Mark was unwilling to be exposed. Paul will specifically charge him at Antioch with desertion of his post (Acts:15:39|). It is possible, as Ramsay suggests, that the mosquitoes at Perga gave John malaria. If so, they bit Paul and Barnabas also. He may not have liked Paul's aggressive attitude towards the heathen. At any rate he went home to Jerusalem instead of to Antioch, _zu seiner Mutter_ (Holtzmann). It was a serious breach in the work, but Paul and Barnabas stuck to the work.

rwp@Acts:15:1 @{And certain men came down from Judea} (\kai tines katelthontes apo tˆs Ioudaias\). Evidently the party of the circumcision in the church in Jerusalem (11:2|) had heard of the spread of the gospel among the Gentiles in Cyprus, Pamphylia, and South Galatia (Phrygia, Pisidia, Lycaonia). Possibly John Mark after his desertion at Perga (13:13|) told of this as one of his reasons for coming home. At any rate echoes of the jubilation in Antioch in Syria would be certain to reach Jerusalem. The Judaizers in Jerusalem, who insisted that all the Gentile Christians must become Jews also, had acquiesced in the case of Cornelius and his group (11:1-18|) after plain proof by Peter that it was the Lord's doing. But they had not agreed to a formal campaign to turn the exception into the rule and to make Christianity mainly Gentile with a few Jews instead of mainly Jewish with a few Gentiles. Since Paul and Barnabas did not come up to Jerusalem, the leaders among the Judaizers decided to go down to Antioch and attack Paul and Barnabas there. They had volunteered to go without church action in Jerusalem for their activity is disclaimed by the conference (Acts:15:24|). In strkjv@Galatians:2:4| Paul with some heat describes these Judaizers as "false brethren, secretly introduced who sneaked in to spy out our liberty." It is reasonably certain that this visit to Jerusalem described in strkjv@Galatians:2:1-10| is the same one as the Jerusalem Conference in Acts strkjv@15:5-29| in spite of the effort of Ramsay to identify it with that in strkjv@11:29f|. Paul in Galatians is not giving a list of his visits to Jerusalem. He is showing his independence of the twelve apostles and his equality with them. He did not see them in strkjv@11:29f.|, but only "the elders." In strkjv@Acts:15| Luke gives the outward narrative of events, in strkjv@Galatians:2:1-10| Paul shows us the private interview with the apostles when they agreed on their line of conduct toward the Judaizers. In strkjv@Galatians:2:2| by the use of "them" (\autois\) Paul seems to refer to the first public meeting in Acts before the private interview that came in between verses strkjv@15:5-6|. If we recall the difficulty that Peter had on the subject of preaching the gospel to the heathen (10:1-11:18|), we can the better understand the attitude of the Judaizers. They were men of sincere convictions without a doubt, but they were obscurantists and unable and unwilling to receive new light from the Lord on a matter that involved their racial and social prejudices. They recalled that Jesus himself had been circumcised and that he had said to the Syro-Phoenician woman that he had come only save to the lost sheep of the house of Israel (Matthew:15:24ff.|). They argued that Christ had not repealed circumcision. Songs:one of the great religious controversies of all time was begun, that between spiritual religion and ritualistic or ceremonial religion. It is with us yet with baptism taking the place of circumcision. These self-appointed champions of circumcision for Gentile Christians were deeply in earnest. {Taught the brethren} (\edidaskon tous adelphous\). Inchoative imperfect active, began to teach and kept it up. Their attitude was one of supercilious superiority. They probably resented the conduct of Barnabas, who, when sent by the Church in Jerusalem to investigate the conversion of the Greeks in Antioch (11:20-26|), did not return and report till a strong church had been established there with the help of Saul and only then with a big collection to confuse the issue. Paul and Barnabas were on hand, but the Judaizers persisted in their efforts to force their views on the church in Antioch. It was a crisis. {Except ye be circumcised after the custom of Moses, ye cannot be saved} (\ean me peritmˆthˆte t“i ethei M“use“s, ou dunasthe s“thˆnai\). There was the dictum of the Judaizers to the Gentiles. Paul and Barnabas had been circumcised. This is probably the precise language employed, for they spoke in Greek to these Greeks. It is a condition of the third class (undetermined, but with prospect of being determined, \ean\ plus the first aorist passive subjunctive of \peritemn“\). There was thus hope held out for them, but only on condition that they be circumcised. The issue was sharply drawn. The associative instrumental case (\t“i ethei\) is customary. "Saved" (\s“thˆnai\) here is the Messianic salvation. This doctrine denied the efficacy of the work of Christ.

rwp@Acts:20:35 @{I gave you an example} (\hupedeixa\). First aorist active indicative of \hupodeiknumi\, old verb to show under one's eyes, to give object lesson, by deed as well as by word (Luke:6:47|). \Hupodeigma\ means example (John:13:15; strkjv@James:5:10|). Songs:Paul appeals to his example in strkjv@1Corinthians:11:1; strkjv@Phillipians:3:17|. \Panta\ is accusative plural of general reference (in all things). {Songs:labouring ye ought to help} (\hout“s kopi“ntas dei antilambanesthai\). So, as I did. Necessity (\dei\). Toiling (\kopi“ntas\) not just for ourselves, but to help (\antilambanesthai\), to take hold yourselves (middle voice) at the other end (\anti\). This verb common in the old Greek, but in the N.T. only in strkjv@Luke:1:54; strkjv@Acts:20:35; strkjv@1Timothy:6:2|. This noble plea to help the weak is the very spirit of Christ (1Thessalonians:5:14; strkjv@1Corinthians:12:28; strkjv@Romans:5:6; strkjv@14:1|). In strkjv@1Thessalonians:5:14| \antechesthe t“n asthenount“n\ we have Paul's very idea again. Every Community Chest appeal today re-echoes Paul's plea. {He himself said} (\autos eipen\). Not in the Gospels, one of the sayings of Jesus in current use that Paul had received and treasured. Various other _Agrapha_ of Jesus have been preserved in ancient writers and some in recently discovered papyri which may be genuine or not. We are grateful that Paul treasured this one. This Beatitude (on \makarion\ see on strkjv@Matthew:5:3-11|) is illustrated by the whole life of Jesus with the Cross as the culmination. Aristotle (Eth. IV. I) has a saying somewhat like this, but assigns the feeling of superiority as the reason (Page), an utterly different idea from that here. This quotation raises the question of how much Paul personally knew of the life and sayings of Jesus.

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

rwp@Acts:23:27 @{Was seized} (\sullˆmphthenta\). First aorist passive participle of \sullamban“\. {Rescued him having learned that he was a Roman} (\exeilamen math“n hoti Romaios estin\). Wendt, Zoeckler, and Furneaux try to defend this record of two facts by Lysias in the wrong order from being an actual lie as Bengel rightly says. Lysias did rescue Paul and he did learn that he was a Roman, but in this order. He did not first learn that he was a Roman and then rescue him as his letter states. The use of the aorist participle (\math“n\ from \manthan“\) after the principal verb \exeilamen\ (second aorist middle of \exaire“\, to take out to oneself, to rescue) can be either simultaneous action or antecedent. There is in Greek no such idiom as the aorist participle of subsequent action (Robertson, _Grammar_, pp. 1112-14). Lysias simply reversed the order of the facts and omitted the order for scourging Paul to put himself in proper light with Felix his superior officer and actually poses as the protector of a fellow Roman citizen.

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@Galatians:2:11 @{I resisted him to the face} (\kata pros“pon aut“i antestˆn\). Second aorist active indicative (intransitive) of \anthistˆmi\. "I stood against him face to face." In Jerusalem Paul faced Peter as his equal in rank and sphere of work. In Antioch he looked him in the eye as his superior in character and courage. {Because he stood condemned} (\hoti kategn“smenos ˆn\). Periphrastic past perfect passive of \kataginosk“\, old verb to know against, to find fault with. In N.T. only here and strkjv@1John:3:20f|.

rwp@Galatians:5:22 @{The fruit of the Spirit} (\ho karpos tou pneumatos\). Paul changes the figure from {works} (\erga\) in verse 19| to fruit as the normal out-cropping of the Holy Spirit in us. It is a beautiful tree of fruit that Paul pictures here with nine luscious fruits on it: {Love} (\agapˆ\). Late, almost Biblical word. First as in strkjv@1Corinthians:13|, which see for discussion as superior to \philia\ and \er“s\. {Joy} (\chara\). Old word. See on ¯1Thessalonians:1:6|. {Peace} (\eirˆnˆ\). See on ¯1Thessalonians:1:1|. {Long-suffering} (\makrothumia\). See on ¯2Corinthians:6:6|. {Kindness} (\chrˆstotˆs\). See on ¯2Corinthians:6:6|. {Goodness} (\agath“sunˆ\). See on ¯2Thessalonians:1:11|. {Faithfulness} (\pistis\). Same word as "faith." See on ¯Matthew:23:33; strkjv@1Corinthians:13:7,13|. {Meekness} (\prautˆs\). See on ¯1Corinthians:4:21; strkjv@2Corinthians:10:1|. {Temperance} (\egkrateia\). See on ¯Acts:24:25|. Old word from \egkratˆs\, one holding control or holding in. In N.T. only in these passages and strkjv@2Peter:1:6|. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence.

rwp@Info_Hebrews @ THE PICTURE OF CHRIST At once we are challenged by the bold stand taken by the author concerning the Person of Christ as superior to the prophets of the Old Testament because he is the Son of God through whom God has spoken in the new dispensation (Hebrews:1:1-3|), this Son who is God's Agent in the work of creation and of grace as we see it stated in strkjv@Phillipians:2:5-11; strkjv@Colossians:1:13-20; strkjv@John:1:1-18|. This high doctrine of Jesus as God's Son with the glory and stamp of God's nature is never lowered, for as God's Son he is superior to angels (Hebrews:1:4-2:4|), though the humanity of Jesus is recognized as one proof of the glory of Jesus (Hebrews:2:5-18|). Jesus is shown to be superior to Moses as God's Son over God's house (Hebrews:3:1-4:13|), But the chief portion of the Epistle is devoted to the superiority of Jesus Christ as priest to the work of Aaron and the whole Levitical line (Hebrews:4:14-12:3|). Here the author with consummate skill, though with rabbinical refinements at times, shows that Jesus is like Melchizedek and so superior to Aaron (Hebrews:4:14-7:28|), works under a better covenant of grace (Hebrews:8:1-13|), works in a better sanctuary which is in heaven (Hebrews:9:1-12|), offers a better sacrifice which is his own blood (Hebrews:9:13-10:18|), and gives us better promises for the fulfilment of his task (Hebrews:10:19-12:3|). Hence this Epistle deserves to be called the Epistle of the Priesthood of Christ. Songs:W. P. Du Bose calls his exposition of the book, _High Priesthood and Sacrifice_ (1908). This conception of Christ as our Priest who offered himself on the Cross and as our Advocate with the Father runs all through the New Testament (Mark:10:46; strkjv@Matthew:20:28; strkjv@John:10:17; strkjv@Matthew:26:28; strkjv@Romans:8:32; strkjv@1Peter:1:18f.; strkjv@1John:2:1f.; strkjv@Revelation:5:9|, etc.). But it is in Hebrews that we have the full-length portrait of Jesus Christ as our Priest and Redeemer. The Glory of Jesus runs through the whole book.

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

rwp@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:1:13 @{Hath he said} (\eirˆken\). Perfect active common use of the perfect for permanent record. This seventh quotation is proof of the Son's superiority as the Son of God (his deity) to angels and is from strkjv@Psalms:110:1|, a Messianic Psalm frequently quoted in Hebrews. {Sit thou} (\kathou\). Second person singular imperative middle of \kathˆmai\, to sit, for the longer form \kathˆso\, as in strkjv@Matthew:22:44; strkjv@James:2:3|. {On my right hand} (\ek dexi“n mou\). "From my right." See strkjv@1:3| for \en dexiƒi\ "at the right hand." {Till I make} (\he“s an th“\). Indefinite temporal clause about the future with \he“s\ and the second aorist active subjunctive of \tithˆmi\ with \an\ (often not used), a regular and common idiom. Quoted also in strkjv@Luke:20:43|. For the pleonasm in \hupodion\ and \t“n pod“n\ (objective genitive) see strkjv@Matthew:5:35|.

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

rwp@Hebrews:2:3 @{How shall we escape?} (\p“s hˆmeis ekpheuxometha;\). Rhetorical question with future middle indicative of \ekpheug“\ and conclusion of the condition. {If we neglect} (\amelˆsantes\). First aorist active participle of \amele“\, "having neglected." {Songs:great salvation} (\tˆlikautˆs s“tˆrias\). Ablative case after \amelˆsantes\. Correlative pronoun of age, but used of size in the N.T. (James:3:4; strkjv@2Corinthians:1:10|). {Which} (\hˆtis\). "Which very salvation," before described, now summarized. {Having at the first been spoken} (\archˆn labousa laleisthai\). Literally, "having received a beginning to be spoken," "having begun to be spoken," a common literary _Koin‚_ idiom (Polybius, etc.). {Through the Lord} (\dia tou kuriou\). The Lord Jesus who is superior to angels. Jesus was God's full revelation and he is the source of this new and superior revelation. {Was confirmed} (\ebebai“thˆ\). First aorist passive indicative of \bebaio“\, from \bebaios\ (stable), old verb as in strkjv@1Corinthians:1:6|. {By them that heard} (\hupo t“n akousant“n\). Ablative case with \hupo\ of the articular first aorist active participle of \akou“\. Those who heard the Lord Jesus. Only one generation between Jesus and the writer. Paul (Galatians:1:11|) got his message directly from Christ.

rwp@Hebrews:2:5 @{For not unto angels} (\ou gar aggelois\). The author now proceeds to show (2:5-18|) that the very humanity of Jesus, the Son of Man, likewise proves his superiority to angels. {The world to come} (\tˆn oikoumenˆn tˆn mellousan\). The new order, the salvation just described. See a like use of \mell“\ (as participle) with \s“tˆria\ (1:14|), \ai“n\ (6:4f.|), \agatha\ (9:11; strkjv@10:1|), \polis\ (13:14|). {Whereof we speak} (\peri hˆs laloumen\). The author is discussing this new order introduced by Christ which makes obsolete the old dispensation of rites and symbols. God did not put this new order in charge of angels.

rwp@Hebrews:3:2 @{Who was faithful} (\piston onta\). Present active participle with predicate accusative agreeing with \Iˆsoun\, "as being faithful." {That appointed him} (\t“i poiˆsanti auton\). See strkjv@1Samuel:12:6|. Dative case of the articular participle (aorist active) of \poie“\ and the reference is to God. Note \pistos\ as in strkjv@2:17|. {As also was Moses} (\h“s kai M“usˆs\). The author makes no depreciatory remarks about Moses as he did not about the prophets and the angels. He cheerfully admits that Moses was faithful "in all his house" (\en hol“i t“i oik“i autou\), an allusion to strkjv@Numbers:12:7| (\ean hol“i t“i oik“i mou\) about Moses. The "his" is God's. The use of \oikos\ for the people (family) of God, not the building, but the group (1Timothy:3:15|) in which God is the Father. But wherein is Jesus superior to Moses? The argument is keen and skilful.

rwp@Hebrews:3:3 @{Hath been counted worthy of more glory than Moses} (\pleionos doxˆs para M“usˆn ˆxi“tai\). Perfect passive indicative of \axio“\, to deem worthy, permanent situation described with definite claim of Christ's superiority to Moses. \Doxˆs\ in genitive case after \ˆxi“tai\. For \para\ after the comparative \pleionos\ see strkjv@1:4,9; strkjv@2:7|. {By so much as} (\kath' hoson\). A proportionate measurement (common use of \kata\ and the quantitative relative \hosos\). {Than the house} (\tou oikou\). Ablative case of comparison after \pleiona\. The architect is superior to the house just as Sir Christopher Wren is superior to St. Paul's Cathedral. The point in the argument calls for Jesus as the builder (\ho kataskeuasas\, first aorist active participle of \kataskeuaz“\, to found or build). But it is God's house as \autou\ means (verses 2,5|) and \hou\ in verse 6|. This house of God existed before Moses (11:2,25|). Jesus as God's Son founded and supervised this house of God.

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

rwp@Hebrews: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: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:8:6 @{But now} (\nun de\). Logical use of \nun\, as the case now stands, with Jesus as high priest in heaven. {Hath he obtained} (\tetuchen\). Perfect active indicative of \tugchan“\ with the genitive, a rare and late form for \teteuchen\ (also \teteuchˆken\), old verb to hit the mark, to attain. {A ministry the more excellent} (\diaphor“teras leitourgias\). "A more excellent ministry." For the comparative of \diaphoros\ see strkjv@1:4|. This remark applies to all the five points of superiority over the Levitical priesthood. {By how much} (\hos“i\). Instrumental case of the relative \hosos\ between two comparative adjectives as in strkjv@1:4|. {The mediator} (\mesitˆs\). Late word from \mesos\ (amid) and so a middle man (arbitrator). Already in strkjv@Galatians:3:19f.| and see strkjv@1Timothy:2:5|. See strkjv@Hebrews:9:15; strkjv@12:24| for further use with \diathˆkˆ\. {Of a better covenant} (\kreittonos diathˆkˆs\). Called "new" (\kainˆs, neas\ in strkjv@9:15; strkjv@12:24|). For \diathˆkˆ\ see strkjv@Matthew:26:28; strkjv@Luke:1:72; strkjv@Galatians:3:17|, etc. This idea he will discuss in strkjv@8:7-13|. {Hath been enacted} (\nenomothetˆtai\). Perfect passive indicative of \nomothete“\ as in strkjv@7:11| which see. {Upon better promises} (\epi kreittosin epaggeliais\). Upon the basis of (\epi\). But how "better" if the earlier were also from God? This idea, alluded to in strkjv@6:12-17|, Will be developed in strkjv@10:19-12:3| with great passion and power. Thus it is seen that "better" (\kreiss“n\) is the keynote of the Epistle. At every point Christianity is better than Judaism.

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

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

rwp@James:3:13 @{Who} (\Tis\). Rhetorical interrogative like strkjv@Luke:11:11|. Common in Paul and characteristic of the diatribe. James here returns to the standpoint of verse 1| about many teachers. Speech and wisdom are both liable to abuse (1Corinthians:1:5,17; strkjv@2:1-3:20|). {Wise and understanding} (\sophos kai epistˆm“n\). \Sophos\ is used for the practical teacher (verse 1|), \epistˆm“n\ (old word from \epistamai\, here only in N.T.) for an expert, a skilled and scientific person with a tone of superiority. In strkjv@Deuteronomy:1:13,15; strkjv@4:6|, the two terms are practically synonyms. {Let him shew} (\deixat“\). First aorist active imperative of \deiknumi\, old verb to show. As about faith in strkjv@2:18|. Emphatic position of this verb. {By his good life} (\ek tˆs kalˆs anastrophˆs\). For this literary _Koin‚_ word from \anastrephomai\ (walk, conduct) see strkjv@Galatians:1:13|. Actions speak louder than words even in the case of the professional wise man. Cf. strkjv@1Peter:1:15|. {In meekness of wisdom} (\en prautˆti sophias\). As in strkjv@1:21| of the listener, so here of the teacher. Cf. strkjv@Matthew:5:5; strkjv@11:29| and Zac strkjv@9:9| of King Messiah quoted in strkjv@Matthew:21:5|. Startling combination.

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

rwp@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:4:14 @{That I shall give him} (\hou eg“ d“s“ aut“i\). Relative \hou\ attracted to the case (genitive) of the antecedent (\hudatos\). Future active indicative of \did“mi\. {Shall never thirst} (\ou mˆ dipsˆsei eis ton aiona\). The double negative \ou mˆ\ is used with either the future indicative as here or the aorist subjunctive, the strongest possible negative. See both constructions (\ou mˆ peinasˆi\ and \ou me dipsˆsei\) in strkjv@John:6:35|. Jesus has not answered the woman's question save by the necessary implication here that he is superior to Jacob. {A well of water springing up unto eternal life} (\pˆgˆ hudatos hallomenou eis z“ˆn ai“nion\). "Spring (or fountain) of water leaping (bubbling up) unto life eternal." Present middle participle of \hallomai\, old verb, in N.T. only here and strkjv@Acts:3:8; strkjv@14:10|. The woman's curiosity is keenly excited about this new kind of water.

rwp@John:6:32 @{It was not Moses that gave you} (\ou M“usˆs ed“ken humin\). "Not Moses gave you." Blunt and pointed denial (aorist active indicative of \did“mi\) that Moses was the giver of the bread from heaven (the manna). Moses was not superior to Christ on this score. {But my Father} (\all ho patˆr mou\). Not "our Father," but same claim as in strkjv@5:17f|. Which caused so much anger in Jerusalem. {Gives} (\did“sin\). Present active indicative, not aorist (\ed“ken\). Continual process. {The true bread out of heaven} (\ton arton ek tou ouranou ton alˆthinon\). "The bread out of heaven" as the manna and more "the genuine bread" of which that was merely a type. On \alˆthinos\ see strkjv@1:9; strkjv@4:23|.

rwp@John:6:51 @{The living bread} (\ho artos ho z“n\). "The bread the living." Repetition of the claim in 35,41,48|, but with a slight change from \z“ˆs\ to \z“n\ (present active participle of \za“\). It is alive and can give life. See strkjv@4:10| for living water. In strkjv@Revelation:1:17| Jesus calls himself the Living One (\ho z“n\). {For ever} (\eis ton ai“na\). Eternally like \ai“nion\ with \z“ˆn\ in 47|. {I shall give} (\eg“ d“s“\). Emphasis on \eg“\ (I). Superior so to Moses. {Is my flesh} (\hˆ sarx mou estin\). See on ¯1:14| for \sarx\ the Incarnation. This new idea creates far more difficulty to the hearers who cannot grasp Christ's idea of self-sacrifice. {For the life of the world} (\huper tˆs tou kosmou z“ˆs\). Over, in behalf of, \huper\ means, and in some connexions instead of as in strkjv@11:50|. See strkjv@1:30| for the Baptist's picture of Christ as the Lamb of God that taketh away the sin of the world. See also strkjv@3:17; strkjv@4:42; strkjv@1John:3:16; strkjv@Matthew:20:28; strkjv@Galatians:3:13; strkjv@2Corinthians:5:14f.; strkjv@Romans:5:8|. Jesus has here presented to this Galilean multitude the central fact of his atoning death for the spiritual life of the world.

rwp@John:20:27 @{Then saith he to Thomas} (\eita legei t“i Thomƒi\). Jesus turns directly to Thomas as if he had come expressly for his sake. He reveals his knowledge of the doubt in the mind of Thomas and mentions the very tests that he had named (25|). {Be not faithless} (\mˆ ginou apistos\). Present middle imperative of \ginomai\ in prohibition, "stop becoming disbelieving." The doubt of Thomas in the face of the witness of the others was not a proof of his superior intelligence. Sceptics usually pose as persons of unusual mentality. The medium who won Sir Arthur Conan Doyle to spiritualism has confessed that it was all humbug, but he deceived the gullible novelist. But Thomas had carried his incredulity too far. Note play on \apistos\ (disbelieving) and \pistos\ (believing).

rwp@John:21:15 @{Lovest thou me more than these?} (\agapƒis me pleon tout“n;\). Ablative case of comparison \tout“n\ (disciples) after \pleon\. Peter had even boasted that he would stand by Christ though all men forsook him (Mark:14:29|). We do not know what passed between Jesus and Peter when Jesus first appeared to him (Luke:24:34|). But here Christ probes the inmost recesses of Peter's heart to secure the humility necessary for service. {I love thee} (\phil“ su\). Peter makes no claim here to superior love and passes by the "more than these" and does not even use Christ's word \agapa“\ for high and devoted love, but the humbler word \phile“\ for love as a friend. He insists that Christ knows this in spite of his conduct. {Feed my lambs} (\Boske ta arnia mou\). For the old word \bosk“\ (to feed as a herdsman) see strkjv@Matthew:8:33|. Present active imperative here. \Arnia\ is a diminutive of \arnos\ (lamb).

rwp@Luke:1:5 @{There was} (\egeneto\). Not the usual \en\ for "was," but there arose or came into notice. With this verse the literary _Koin‚_ of verses 1 to 4 disappears. To the end of chapter 2 we have the most Hebraistic (Aramaic) passage in Luke's writings, due evidently to the use of documents or notes of oral tradition. Plummer notes a series of such documents ending with strkjv@1:80, strkjv@2:40, strkjv@2:52|. If the mother of Jesus was still alive, Luke could have seen her. She may have written in Aramaic an account of these great events. Natural reserve would keep her from telling too much and from too early publicity. Luke, as a physician, would take special interest in her birth report. The supernatural aspects disturb only those who do not admit the real Incarnation of Jesus Christ and who are unable to believe that God is superior to nature and that the coming of the Son of God to earth justifies such miraculous manifestations of divine power. Luke tells his story from the standpoint of Mary as Matthew gives his from the standpoint of Joseph. The two supplement each other. We have here the earliest documentary evidence of the origins of Christianity that has come down to us (Plummer). {Herod, King of Judea} (\Hˆr“idou basile“s tˆs Ioudaias\). This note of time locates the events before the death of Herod the Great (as he was called later), appointed King of Judea by the Roman Senate B.C. 40 at the suggestion of Octavius and Antony. He died B.C. 4. {Of the course of Abijah} (\ex ephˆmerias Abia\). Not in old Greek, but in LXX and modern Greek. Papyri have a verb derived from it, \ephˆmere“\. Daily service (Nehemiah:13:30; strkjv@1Chronicles:25:8|) and then a course of priests who were on duty for a week (1Chronicles:23:6; strkjv@28:13|). There were 24 such courses and that of Abijah was the eighth (1Chronicles:24:10; strkjv@2Chronicles:8:14|). Only four of these courses (Jedaiah, Immer, Pashur, Harim) returned from Babylon, but these four were divided into twenty-four with the old names. Each of these courses did duty for eight days, sabbath to sabbath, twice a year. On sabbaths the whole course did duty. At the feast of tabernacles all twenty-four courses were present. {Of the daughters of Aaron} (\ek t“n thugater“n Aar“n\). "To be a priest and married to a priest's daughter was a double distinction" (Plummer). Like a preacher married to a preacher's daughter.

rwp@Luke:4:6 @{All this authority} (\tˆn exousian tautˆn hapasan\). strkjv@Matthew:4:9| has "all these things." Luke's report is more specific. {And the glory of them} (\kai tˆn doxan aut“n\). strkjv@Matthew:4:8| has this in the statement of what the devil did, not what he said. {For it hath been delivered unto me} (\hoti emoi paradedotai\). Perfect passive indicative. Satan here claims possession of world power and Jesus does not deny it. It may be due to man's sin and by God's permission. Jesus calls Satan the ruler of this world (John:12:31; strkjv@14:30; strkjv@16:11|). {To whomsoever I will} (\hoi an thel“\). Present subjunctive with \an\ in an indefinite relative sentence. This audacious claim, if allowed, makes one wonder whether some of the world rulers are not, consciously or unconsciously, agents of the devil. In several American cities there has been proven a definite compact between the police and the underworld of crime. But the tone of Satan here is one of superiority to Jesus in world power. He offers him a share in it on one condition.

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:15:2 @{Both... and} (\te... kai\). United in the complaint. {Murmured} (\diegogguzon\). Imperfect active of \diagogguz“\, late Greek compound in the LXX and Byzantine writers. In the N.T. only here and strkjv@Luke:19:7|. The force of \dia\ here is probably between or among themselves. It spread (imperfect tense) whenever these two classes came in contact with Jesus. As the publicans and the sinners were drawing near to Jesus just in that proportion the Pharisees and the scribes increased their murmurings. The social breach is here an open yawning chasm. {This man} (\houtos\). A contemptuous sneer in the use of the pronoun. They spoke out openly and probably pointed at Jesus. {Receiveth} (\prosdechetai\). Present middle indicative of the common verb \prosdechomai\. In strkjv@12:36| we had it for expecting, here it is to give access to oneself, to welcome like \hupedexato\ of Martha's welcome to Jesus (Luke:10:38|). The charge here is that this is the habit of Jesus. He shows no sense of social superiority to these outcasts (like the Hindu "untouchables" in India). {And eateth with them} (\kai sunesthiei autois\). Associative instrumental case (\autois\) after \sun-\ in composition. This is an old charge (Luke:5:30|) and a much more serious breach from the standpoint of the Pharisees. The implication is that Jesus prefers these outcasts to the respectable classes (the Pharisees and the scribes) because he is like them in character and tastes, even with the harlots. There was a sting in the charge that he was the "friend" (\philos\) of publicans and sinners (Luke:7:34|).

rwp@Luke:18:2 @Regarded not (\mˆ entrepomenos\). Present middle participle of \entrep“\, old verb, to turn one on himself, to shame one, to reverence one. This was a "hard-boiled" judge who knew no one as his superior. See on ¯Matthew:21:37|.

rwp@Mark:12:18 @{There come unto him Sadducees} (\erchontai Saddoukaioi pros auton\). Dramatic present. The Pharisees and Herodians had had their turn after the formal committee of the Sanhedrin had been so completely routed. It was inevitable that they should feel called upon to show their intellectual superiority to these raw Pharisaic and Herodian theologians. See on ¯Matthew:22:23-33| for discussion of details. It was a good time to air their disbelief in the resurrection at the expense of the Pharisees and to score against Jesus where the Sanhedrin and then the Pharisees and Herodians had failed so ignominiously.

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

rwp@Mark:12:32 @{And the scribe said} (\eipen aut“i ho grammateus\). Mark alone gives the reply of the scribe to Jesus which is a mere repetition of what Jesus had said about the first and the second commandments with the additional allusion to strkjv@1Samuel:15:22| about love as superior to whole burnt offerings. {Well} (\kal“s\). Not to be taken with "saidst" (\eipes\) as the Revised Version has it following Wycliff. Probably \kal“s\ (well) is exclamatory. "Fine, Teacher. Of a truth (\ep' alˆtheias\) didst thou say."

rwp@Mark:16:14 @{To the eleven themselves} (\autois tois hendeka\). Both terms, eleven and twelve (John:20:24|), occur after the death of Judas. There were others present on this first Sunday evening according to strkjv@Luke:24:33|. {Afterward} (\husteron\) is here alone in Mark, though common in Matthew. {Upbraided} (\“neidisen\). They were guilty of unbelief (\apistian\) and hardness of heart (\sklˆrokardian\). Doubt is not necessarily a mark of intellectual superiority. One must steer between credulity and doubt. That problem is a vital one today in all educated circles. Some of the highest men of science today are devout believers in the Risen Christ. Luke explains how the disciples were upset by the sudden appearance of Christ and were unable to believe the evidence of their own senses (Luke:24:38-43|).

rwp@Matthew:5:22 @{But I say unto you} (\eg“ de leg“ humin\). Jesus thus assumes a tone of superiority over the Mosaic regulations and proves it in each of the six examples. He goes further than the Law into the very heart. "{Raca}" (\Raka\) and "{Thou fool}" (\M“re\). The first is probably an Aramaic word meaning "Empty," a frequent word for contempt. The second word is Greek (dull, stupid) and is a fair equivalent of "raca." It is urged by some that \m“re\ is a Hebrew word, but Field (_Otium Norvicense_) objects to that idea. "_Raca_ expresses contempt for a man's head=you stupid! _M“re_ expresses contempt for his heart and character=you scoundrel" (Bruce). "{The hell of fire}" (\tˆn geennan tou puros\), "the Gehenna of fire," the genitive case (\tou puros\) as the genus case describing Gehenna as marked by fire. Gehenna is the Valley of Hinnom where the fire burned continually. Here idolatrous Jews once offered their children to Molech (2Kings:23:10|). Jesus finds one cause of murder to be abusive language. Gehenna "should be carefully distinguished from Hades (\hƒidˆs\) which is never used for the place of punishment, but for the _place of departed spirits_, without reference to their moral condition" (Vincent). The place of torment is in Hades (Luke:16:23|), but so is heaven.

rwp@Matthew:8:9 @{For I also am a man under authority} (\kai gar eg“ anthr“pos hupo exousian\). "Also" is in the text, though the \kai\ here may mean "even," even I in my subordinate position have soldiers under me. As a military man he had learned obedience to his superiors and so expected obedience to his commands, instant obedience (aorist imperatives and aoristic present indicatives). Hence his faith in Christ's power over the illness of the boy even without coming. Jesus had only to speak with a word (8:8|), say the word, and it would be done.

rwp@Matthew:11:6 @{Whosoever shall find none occasion of stumbling in me} (\hos an mˆ skandalisthˆi en emoi\). Indefinite relative clause with first aorist passive subjunctive. This beatitude is a rebuke to John for his doubt even though in prison. Doubt is not a proof of superior intellect, scholarship, or piety. John was in the fog and that is the time not to make serious decisions. "In some way even the Baptist had found some occasion of stumbling in Jesus" (Plummer).

rwp@Matthew:18:10 @{Despise} (\kataphronˆsˆte\). Literally, "think down on," with the assumption of superiority. {Their angels} (\hoi aggeloi aut“n\). The Jews believed that each nation had a guardian angel (Daniel:10:13,20f.; strkjv@12:1|). The seven churches in Revelation (Revelation:1:20|) have angels, each of them, whatsoever the meaning is. Does Jesus mean to teach here that each little child or child of faith had a special angel who appears in God's presence, "see the face of my Father" (\blepousin to pros“pon tou patros mou\) in special intimacy? Or does he simply mean that the angels do take an interest in the welfare of God's people (Hebrews:1:14|)? There is comfort to us in that thought. Certainly Jesus means that the Father takes special care of his "little ones" who believe in Him. There are angels in God's presence (Luke:1:19|).

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

rwp@Matthew:26:33 @{I will never be offended} (\eg“ oudepote skandalisthˆsomai\). "Made to stumble," not "offended." Volitive future passive indicative. Peter ignored the prophecy of the resurrection of Jesus and the promised meeting in Galilee (32|). The quotation from strkjv@Zechariah:13:7| made no impression on him. He was intent on showing that he was superior to "all" the rest. Judas had turned traitor and all were weak, Peter in particular, little as he knew it. Songs:Jesus has to make it plainer by pointing out "this night" as the time (34|). {Before the cock crows} (\prin alektora ph“nˆsai\). No article in the Greek, "before a cock crow." Mark (Mark:14:30|) says that Peter will deny Jesus thrice before the cock crows twice. When one cock crows in the morning, others generally follow. The three denials lasted over an hour. Some scholars hold that chickens were not allowed in Jerusalem by the Jews, but the Romans would have them.

rwp@Matthew:27:44 @{The robbers also} (\kai hoi lˆistai\). Probably "even the robbers" (Weymouth) who felt a momentary superiority to Jesus thus maligned by all. Songs:the inchoative imperfect \“neidizon\ means "began to reproach him."

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

rwp@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@Romans:1:20 @{The invisible things of him} (\ta aorata autou\). Another verbal adjective (\a\ privative and \hora“\, to see), old word, either unseen or invisible as here and elsewhere in N.T. (Colossians:1:15f.|, etc.). The attributes of God's nature defined here as "his everlasting power and divinity" (\hˆ te aidios autou dunamis kai theiotˆs\). \Aidios\ is for \aeidios\ from \aei\ (always), old word, in N.T. only here and strkjv@Jude:1:6|, common in Philo (\z“ˆ aidios\), elsewhere \ai“nios\. \Theiotˆs\ is from \theios\ (from \theos\) quality of \theos\ and corresponds more to Latin _divinitas_ from _divus_, divine. In strkjv@Colossians:2:9| Paul uses \theotˆs\ (Latin _deitas_ from _deus_) {deity}, both old words and nowhere else in the N.T. \Theotˆs\ is Divine Personality, \theiotˆs\, Divine Nature and properties (Sanday and Headlam). {Since the creation of the world} (\apo ktise“s kosmou\). He means by God and unto God as antecedent to and superior to the world (cf. strkjv@Colossians:1:15f|. about Christ). {Are clearly seen} (\kathoratai\). Present passive indicative of \kathora“\ (perfective use of \kata-\), old word, only here in N.T., with direct reference to \aorata\. {Being perceived} (\nooumena\). Present passive participle of \noe“\, to use the \nous\ (intellect). {That they may be without excuse} (\eis to einai autous anapologˆtous\). More likely, "so that they are without excuse." The use of \eis to\ and the infinitive (with accusative of general reference) for result like \h“ste\ is reasonably clear in the N.T. (Moulton, _Prolegomena_, p. 219; Robertson, _Grammar_, p. 1003). \Anapologˆtous\ is another verbal with \an\ from \apologeomai\. Old word, in N.T. only here and strkjv@Romans:2:1| ("inexcusable" here).

rwp@Romans:10:2 @{A zeal for God} (\zˆlon theou\). Objective genitive like strkjv@Phillipians:3:9|, "through faith in Christ" (\dia piste“s Christou\). {But not according to knowledge} (\all' ou kat' epign“sin\). They had knowledge of God and so were superior to the Gentiles in privilege (2:9-11|), but they sought God in an external way by rules and rites and missed him (9:30-33|). They became zealous for the letter and the form instead of for God himself.

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.

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