OT-LAW.filter - rwp tended:

rwp@1Thessalonians:5:1 @{But concerning the times and the seasons} (\peri de tn chronn kai tn kairn\). See both words used also in strkjv@Titus:1:2f|. \Chronos\ is rather an extended period and \kairos\ a definite space of time.

rwp@Info_2Corinthians @ The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts:18:28-19:1|). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul's request to go back to Corinth (1Corinthians:16:12|). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Corinthians:1:10-12|). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Corinthians:4:17|), though he was uneasy over the outcome (1Corinthians:16:10f.|). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Corinthians:5:9|). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Corinthians:7:1|). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Corinthians:8:1|). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Corinthians:12:1|). The doctrine of the resurrection gave much trouble in Corinth (1Corinthians:15:12|). Paul was interested in the collection for the poor saints in Jerusalem (1Corinthians:16:1|) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Corinthians:16:5f.|). It is possible that he had made a short visit before this letter (2Corinthians:13:1|), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Corinthians:1:15-22|). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Corinthians:16:17|), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Acts:19:22|). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul's hurried departure from Ephesus (Acts:20:1|) took him to Troas before Titus arrived and Paul's impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Corinthians:2:12f.|).

rwp@2Corinthians:11:6 @{Rude in speech} (\idits ti logi\). Locative case with \idits\ for which word see on ¯Acts:4:13; strkjv@1Corinthians:14:16,23,24|. The Greeks regarded a man as \idits\ who just attended to his own affairs (\ta idia\) and took no part in public life. Paul admits that he is not a professional orator (cf. strkjv@10:10|), but denies that he is unskilled in knowledge (\all' ou ti gnsei\). {Among all men} (\en psin\). He has made his mastery of the things of Christ plain among all men. He knew his subject.

rwp@2Timothy:1:5 @{Having been reminded} (\hupomnsin labn\). "Having received (second aorist active participle of \lamban\) a reminder" (old word from \hupomimnsk\, to remind, in N.T. only here and strkjv@1Peter:1:13|). For the idiom see strkjv@Romans:7:8,11|. A reminder by another while \anamnsis\ remembrance (1Corinthians:11:24f.|) is rather a recalling by oneself (Vincent). {Of the unfeigned faith} (\ts anupokritou pistes\). Late compound for which see strkjv@2Corinthians:6:6; strkjv@Romans:12:9|. {Dwelt} (\eniksen\). First aorist active indicative of \enoike\, old verb, in N.T. only in Paul (Romans:8:11; strkjv@Colossians:3:16|). {First} (\prton\). Adverb, not adjective (\prt\). {In thy grandmother Lois} (\en ti mammi Lidi\). Old word, originally the infantile word for \mtr\ (mother), then extended by writers to grandmother as here. Common for grandmother in the papyri. Lois is the mother of Eunice, Timothy's mother, since Timothy's father was a Greek (Acts:16:1|). Probably both grandmother and mother became Christians. {I am persuaded} (\pepeismai\). Perfect passive indicative of \peith\, "I stand persuaded." In the Pastorals only here and verse 12|, common in Paul's other writings (Romans:8:38|, etc.).

rwp@2Timothy:2:5 @{If also a man contend in the games} (\ean de kai athli tis\). Condition of third class with present (linear) active subjunctive of \athle\, old and common verb (from \athlos\, a contest), only this verse in N.T., but \sunathle\ in strkjv@Phillipians:1:27|. Note sharp distinction between \athli\ (present subjunctive, engage in a contest in general) and \athlsi\ (first aorist active subjunctive, engage in a particular contest). Not "except he have contended," but simply "unless he contend" (in any given case) "lawfully" (\nomims\). Old adverb, agreeably to the law, in N.T. only here and strkjv@1Timothy:1:8|. {Is not crowned} (\ou stephanoutai\). Present passive indicative of \stephano\, old verb (from \stephanos\, crown), in N.T. only here and strkjv@Hebrews:2:7,9|. One apodosis for two protases. The victor in the athletic contests was crowned with a garland.

rwp@Info_Acts @ SOURCES OF THE ACTS Beyond a doubt Luke employed a variety of sources for this great history as he did for the Gospel (Luke:1:1-4|). In fact, Cadbury argues that this Prologue was meant to apply to the Acts also as Volume II whether he intended to write a third volume or not. Certainly we are entitled to say that Luke used the same historical method for Acts. Some of these sources are easy to see. Luke had his own personal experience for the "we" sections. Then he had the benefit of Paul's own notes or suggestions for all that portion where Paul figures from chapters 8 to 28, since Luke was apparently with Paul in Rome when he finished the Book. This would include Paul's sermons and addresses which Luke gives unless one wishes to say, as some do, that Luke followed the style of Thucydides and composed the kind of addresses that he thought Paul would make. I see no evidence of that for each address differs from the others and suits precisely the occasion when it was delivered. The ancients frequently employed shorthand and Paul may have preserved notes of his addresses. Prof. C. C. Torrey, of Yale University, argues in his _Composition and Date of Acts_ (1916) that Luke used an Aramaic document for the first fifteen chapters of the Acts. There is an Aramaic element in certain portions of these chapters, but nothing like so pronounced as in Luke 1 and 2 after strkjv@Luke:1:1-4|. It cannot be said that Torrey has made out his case for such a single document. Luke may have had several such documents besides access to others familiar with the early days of the work in Jerusalem. There was Simon Peter whom Paul visited for two weeks in Jerusalem (Galatians:1:18|) besides other points of contact with him in Jerusalem and Antioch (Acts:15| and strkjv@Galatians:2|). There was also Barnabas who was early Paul's friend (Acts:9:27|) and who knew the beginnings as few did (Acts:4:36f.|). Besides many others it is to be observed that Paul with Luke made a special visit to Caesarea where he spent a week with the gifted Philip and his daughters with the gift of prophecy (Acts:21:8f.|). But with all the inevitable variety of sources for the information needed to cover the wide field of the Book of Acts the same mind has manifestly worked through it and it is the same style all through that appears in the "we" sections where the writer is confessedly a companion of Paul. No other companion of Paul carries this claim for the authorship and no other was a physician and no author has the external evidence from early writers.

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

rwp@Acts:5:17 @{Which is the sect of the Sadducees} (\h ousa hairesis tn Saddoukain\). Literally, "the existing sect of the Sadducees" or "the sect which is of the Sadducees," \h\ being the article, not the relative. \Hairesis\ means a choosing, from \haireomai\, to take for oneself, to choose, then an opinion chosen or tenet (possibly strkjv@2Peter:2:1|), then parties or factions (Gal strkjv@5:20; strkjv@1Corinthians:11:19|; possibly strkjv@2Peter:2:1|). It is applied here to the Sadducees; to the Pharisees in strkjv@Acts:15:5; strkjv@26:5|; to the Christians in strkjv@24:5-14; strkjv@28:22|. Already Luke has stated that the Sadducees started the persecution of Peter and John (Acts:4:1f.|). Now it is extended to "the apostles" as a whole since Christianity has spread more rapidly in Jerusalem than before it began.

rwp@Acts:13:43 @{When the synagogue broke up} (\lutheiss ts sunaggs\). 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} (\tn sebomenn proslutn\). 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 \proslutoi\ (\pros, lutos\ 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 (\kolouthsan\, 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:13:48 @{As the Gentiles heard this they were glad} (\akouonta ta ethn echairon\). Present active participle of \akou\ and imperfect active of \chair\, linear action descriptive of the joy of the Gentiles. {Glorified the word of God} (\edoxazon ton logon tou theou\). Imperfect active again. The joy of the Gentiles increased the fury of the Jews. "The synagogue became a scene of excitement which must have been something like the original speaking with tongues" (Rackham). The joy of the Gentiles was to see how they could receive the higher blessing of Judaism without circumcision and other repellent features of Jewish ceremonialism. It was the gospel of grace and liberty from legalism that Paul had proclaimed. Whether strkjv@Galatians:4:13| describes this incident or not (the South Galatian theory), it illustrates it when Gentiles received Paul as if he were Christ Jesus himself. It was triumph with the Gentiles, but defeat with the Jews. {As many as were ordained to eternal life} (\hosoi san tetagmenoi eis zn ainion\). Periphrastic past perfect passive indicative of \tass\, a military term to place in orderly arrangement. The word "ordain" is not the best translation here. "Appointed," as Hackett shows, is better. The Jews here had voluntarily rejected the word of God. On the other side were those Gentiles who gladly accepted what the Jews had rejected, not all the Gentiles. Why these Gentiles here ranged themselves on God's side as opposed to the Jews Luke does not tell us. This verse does not solve the vexed problem of divine sovereignty and human free agency. There is no evidence that Luke had in mind an _absolutum decretum_ of personal salvation. Paul had shown that God's plan extended to and included Gentiles. Certainly the Spirit of God does move upon the human heart to which some respond, as here, while others push him away. {Believed} (\episteusan\). Summary or constative first aorist active indicative of \pisteu\. The subject of this verb is the relative clause. By no manner of legerdemain can it be made to mean "those who believe were appointed." It was saving faith that was exercised only by those who were appointed unto eternal life, who were ranged on the side of eternal life, who were thus revealed as the subjects of God's grace by the stand that they took on this day for the Lord. It was a great day for the kingdom of God.

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

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

rwp@Acts:27:30 @{The sailors} (\tn nautn\). Old word from \naus\ (ship), in N.T. only here, verse 30; strkjv@Revelation:18:17|. {Were seeking} (\ztountn\). Genitive absolute again with present active participle of \zte\ to seek. {Had lowered} (\chalasantn\). Aorist active participle of \chalaz\. {Under colour} (\prophasei\). Possibly the same word as "prophecy" (from \pro-phmi\, to speak forth), but here pretence, pretext, although it may come from \prophain\, to show forth. The use here is an old one and appears also in strkjv@Mark:12:40; strkjv@Luke:20:47; strkjv@1Thessalonians:2:5; strkjv@Phillipians:1:18|. {As though} (\hs\). The alleged reason, a common Greek idiom with \hs\ and the participle (Robertson, _Grammar_, p. 966). Here with \mellontn\. {From the foreship} (\ek prirs\). Old word for prow of the ship. In the N.T. only here and verse 41|. Note here \ekteinein\ (lay out, stretch out) rather than \rhipsantes\ (casting) in verse 29|, for they pretended to need the small boat to stretch out or lay out the anchors in front.

rwp@Colossians:2:1 @{How greatly I strive} (\hlikon agna ech\). Literally, "how great a contest I am having." The old adjectival relative \hlikos\ (like Latin _quantus_) is used for age or size in N.T. only here and strkjv@James:3:5| (twice, how great, how small). It is an inward contest of anxiety like the \merimna\ for all the churches (2Corinthians:11:28|). \Agna\ carries on the metaphor of \agnizomenos\ in strkjv@1:29|. {For them at Laodicea} (\tn en Laodikii\). {Supply} \huper\ as with \huper humn\. Paul's concern extended beyond Colossae to Laodicea (4:16|) and to Hierapolis (4:13|), the three great cities in the Lycus Valley where Gnosticism was beginning to do harm. Laodicea is the church described as lukewarm in strkjv@Revelation:3:14|. {For as many as have not seen my face} (\hosoi ouch heorakan to prospon mou\). The phrase undoubtedly includes Hierapolis (4:13|), and a few late MSS. actually insert it here. Lightfoot suggests that Hierapolis had not yet been harmed by the Gnostics as much as Colossae and Laodicea. Perhaps so, but the language includes all in that whole region who have not seen Paul's face in the flesh (that is, in person, and not in picture). How precious a real picture of Paul would be to us today. The antecedent to \hosoi\ is not expressed and it would be \toutn\ after \huper\. The form \heorakan\ (perfect active indicative of \hora\ instead of the usual \herakasin\ has two peculiarities \o\ in Paul's Epistles (1Corinthians:9:1|) instead of \\ (see strkjv@John:1:18| for \heraken\) and \-an\ by analogy in place of \-asin\, which short form is common in the papyri. See strkjv@Luke:9:36| \herakan\.

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

rwp@Ephesians:3:14 @{I bow my knees} (\kampt ta gonata mou\). He now prays whether he had at first intended to do so at strkjv@3:1| or not. Calvin supposes that Paul knelt as he dictated this prayer, but this is not necessary. This was a common attitude in prayer (Luke:22:41; strkjv@Acts:7:40; strkjv@20:36; strkjv@21:5|), though standing is also frequent (Mark:11:25; strkjv@Luke:18:11,13|).

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

rwp@Galatians:3:24 @{Our tutor unto Christ} (\paidaggos humn eis Christon\). See strkjv@1Corinthians:4:15| for the only other N.T. example of this old and common word for the slave employed in Greek and Roman families of the better class in charge of the boy from about six to sixteen. The paedagogue watched his behaviour at home and attended him when he went away from home as to school. Christ is our Schoolmaster and the law as paedagogue kept watch over us till we came to Christ. {That we might be justified by faith} (\hina ek pistes dikaithmen\). This is the ultimate purpose of the law as paedagogue. {Now that faith is come} (\elthouss ts pistes\). Genitive absolute, "the faith (the time of the faith spoken of in verse 23|) having come." {Under a tutor} (\hupo paidaggon\). The pedagogue is dismissed. We are in the school of the Master.

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

rwp@John:20:31 @{Are written} (\gegraptai\). Perfect passive indicative of \graph\, "have been written" by John. {That ye may believe} (\hina pisteute\). Purpose with \hina\ and the present active subjunctive of \pisteu\, "that you may keep on believing." The book has had precisely this effect of continuous and successive confirmation of faith in Jesus Christ through the ages. {Jesus is the Christ, the Son of God} (\Isous estin ho Christos ho huios tou theou\). The man named Jesus is identical with the Messiah (the Anointed One) as opposed to the Cerinthian separation of the Jesus of history and the Christ (\aeon\) of theology. And the Docetic notion of a phantom body for Jesus with no actual human body is also false. Jesus is the Son of God with all that this high term implies, the Logos of strkjv@John:1:1-18| (the Prologue). "Very God of very God," Incarnate Revealer of God. But there is a further purpose. {And that believing ye may have life in his name} (\kai hina pisteuontes zn echte en ti onomati autou\). Note present participle \pisteuontes\ (continuing to believe) and the present active subjunctive \echte\ (keep on having). "Life" (\zn\) is eternal life so often mentioned in this Gospel, life to be found only in the name (and power) of Jesus Christ the Son of God. This verse constitutes a fitting close for this wonderful book and John may at first have intended to stop here. But before he published the work he added the Epilogue (Chapter XXI) which is written in the same style and gives a beautiful picture of the Risen Christ with a side-light on John and Peter (restored to fellowship).

rwp@Info_Luke @ THE SAME AUTHOR FOR GOSPEL AND ACTS The author of Acts refers to the Gospel specifically as "the first treatise," \ton prton logon\, (Acts:1:1|) and both are addressed to Theophilus (Luke:1:3; strkjv@Acts:1:1|). He speaks of himself in both books as "me" (\kamoi\, strkjv@Luke:1:3|) and {I made} (\epoisamn\, strkjv@Acts:1:1|). He refers to himself with others as "we" and "us" as in strkjv@Acts:16:10|, the "we" sections of Acts. The unity of Acts is here assumed until the authorship of Acts is discussed in Volume III. The same style appears in Gospel and Acts, so that the presumption is strongly in support of the author's statement. It is quite possible that the formal Introduction to the Gospel (Luke:1:1-4|) was intended to apply to the Acts also which has only an introductory clause. Plummer argues that to suppose that the author of Acts imitated the Gospel purposely is to suppose a literary miracle. Even Cadbury, who is not convinced of the Lucan authorship, says: "In my study of Luke and Acts, their unity is a fundamental and illuminating axiom." He adds: "They are not merely two independent writings from the same pen; they are a single continuous work. Acts is neither an appendix nor an afterthought. It is probably an integral part of the author's original plan and purpose."

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} (\hos 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} (\ikodomto\). Past perfect indicative, stood built. {That they might throw him down headlong} (\hste katakrmnisai auton\). Neat Greek idiom with \hste\ 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|). \Krmnos\ 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@Mark:3:10 @{Pressed upon him} (\epipiptein auti\). Were falling upon him to such an extent that it was dangerous. They were not hostile, but simply intensely eager, each to have his own case attended to by Jesus. {That they might touch him} (\hina autou hapsntai\). If only that much. They hoped for a cure by contact with Christ. Aorist subjunctive. It was a really pathetic scene and a tremendous strain on Jesus. {As many as had plagues} (\hosoi eichon mastigas\). Strokes or scourges, terms used by us today as a paralytic stroke, the influenza scourge. Our word plague is from \plg\ (Latin _plaga_), from \plgnumi\, to strike a blow. Common in ancient Greek in this sense. See strkjv@Mark:5:29,34; strkjv@Luke:7:21| for the same use of \mastiges\ and also 2Macc. strkjv@9:11.

rwp@Mark:4:2 @{He taught them} (\edidasken autous\). Imperfect tense describing it as going on. {In parables} (\en parabolais\). As in strkjv@3:23|, only here more extended parables. See on ¯Matthew:13| for discussion concerning Christ's use of parables. Eight are given there, one (the Lamp both in strkjv@Mark:4:21| and strkjv@Luke:8:16| (both Sower and the Lamp in Luke), one alone in strkjv@Mark:4:26-29| (seed growing of itself) not in Matthew or Luke, ten on this occasion. Only four are mentioned in strkjv@Mark:4:1-34| (The Sower, the Lamp, the Seed Growing of Itself, the Mustard Seed). But Mark adds (4:34|) "without a parable spake he not unto them," clearly meaning that Jesus spoke many others on this occasion and Matt. after mentioning eight (Matthew:13:34|) makes the same statement. Manifestly, therefore, Jesus spoke many parables on this day and all theories of exegesis or dispensations on the basis of the number of these kingdom parables are quite beside the mark. In beginning Jesus said: {Hearken} (\Akouete\). It is significant that even Jesus had to ask people to listen when he spoke. See also verse 9|.

rwp@Matthew:2:2 @{For we saw his star in the east} (\eidomen gar autou ton astera en ti anatoli\). This does not mean that they saw the star which was in the east. That would make them go east to follow it instead of west from the east. The words "in the east" are probably to be taken with "we saw" i.e. we were in the east when we saw it, or still more probably "we saw his star at its rising" or "when it rose" as Moffatt puts it. The singular form here (\ti anatoli\) does sometimes mean "east" (Revelation:21:13|), though the plural is more common as in strkjv@Matthew:2:1|. In strkjv@Luke:1:78| the singular means dawn as the verb (\aneteilen\) does in strkjv@Matthew:4:16| (Septuagint). The Magi ask where is the one born king of the Jews. They claim that they had seen his star, either a miracle or a combination of bright stars or a comet. These men may have been Jewish proselytes and may have known of the Messianic hope, for even Vergil had caught a vision of it. The whole world was on tiptoe of expectancy for something. Moulton (_Journal of Theological Studies_, 1902, p. 524) "refers to the Magian belief that a star could be the _fravashi_, the counterpart or angel (cf. strkjv@Matthew:18:10|) of a great man" (McNeile). They came to worship the newly born king of the Jews. Seneca (_Epistle_ 58) tells of Magians who came to Athens with sacrifices to Plato after his death. They had their own way of concluding that the star which they had seen pointed to the birth of this Messianic king. Cicero (_Deuteronomy:Divin_. i. 47) "refers to the constellation from which, on the birthnight of Alexander, Magians foretold that the destroyer of Asia was born" (McNeile). Alford is positive that no miracle is intended by the report of the Magi or by Matthew in his narrative. But one must be allowed to say that the birth of Jesus, if really God's only Son who has become Incarnate, is the greatest of all miracles. Even the methods of astrologers need not disturb those who are sure of this fact.

rwp@Matthew:5:17 @{I came not to destroy, but to fulfil} (\ouk lthon katalusai alla plrsai\). The verb "destroy" means to "loosen down" as of a house or tent (2Corinthians:5:1|). Fulfil is to fill full. This Jesus did to the ceremonial law which pointed to him and the moral law he kept. "He came to fill the law, to reveal the full depth of meaning that it was intended to hold" (McNeile).

rwp@Matthew:15:3 @{Ye also} (\kai hmeis\). Jesus admits that the disciples had transgressed the rabbinical traditions. Jesus treats it as a matter of no great importance in itself save as they had put the tradition of the elders in the place of the commandment of God. When the two clashed, as was often the case, the rabbis transgress the commandment of God "because of your tradition" (\dia tn paradosin hmn\). The accusative with \dia\ means that, not "by means of." Tradition is not good or bad in itself. It is merely what is handed on from one to another. Custom tended to make these traditions binding like law. The Talmud is a monument of their struggle with tradition. There could be no compromise on this subject and Jesus accepts the issue. He stands for real righteousness and spiritual freedom, not for bondage to mere ceremonialism and tradition. The rabbis placed tradition (the oral law) above the law of God.

rwp@Revelation:2:12 @{In Pergamum} (\en Pergami\). In a north-easterly direction from Smyrna in the Caicus Valley, some fifty-five miles away, in Mysia, on a lofty hill, a great political and religious centre. Ramsay (_Op. cit._, p. 281) calls it "the royal city, the city of authority." Eumenes II (B.C. 197-159) extended it and embellished it with many great buildings, including a library with 200,000 volumes, second only to Alexandria. The Kingdom of Pergamum became a Roman province B.C. 130. Pliny termed it the most illustrious city of Asia. Parchment (\charta Pergamena\) derived its name from Pergamum. It was a rival of Ephesus in the temples to Zeus, Athena, Dionysos, in the great grove Nicephorium (the glory of the city). Next to this was the grove and temple of Asklepios, the god of healing, called the god of Pergamum, with a university for medical study. Pergamum was the first city in Asia (A.D. 29) with a temple for the worship of Augustus (Octavius Caesar). Hence in the Apocalypse Pergamum is a very centre of emperor-worship "where Satan dwells" (2:13|). Here also the Nicolaitans flourished (2:15|) as in Ephesus (2:6|) and in Thyatira (2:20f.|). Like Ephesus this city is called temple-sweeper (\nekoros\) for the gods. {The sharp two-edged sword} (\tn romphaian tn distomon tn oxeian\). This item repeated from strkjv@1:16| in the same order of words with the article three times (the sword the two-mouthed the sharp) singling out each point.

rwp@Revelation:4:7 @{Like a lion} (\homoion leonti\). Associative-instrumental case again. In Ezekiel:(1:6,10|) each \zon\ has four faces, but here each has a different face. "The four forms represent whatever is noblest, strongest, wisest, and swiftest in nature" (Swete). But it is not necessary to try to find a symbolism in each face here like the early baseless identification with the Four Evangelists (the lion for Mark, the man for Matthew, the calf for Luke, the eagle for John). \Moschos\ is first a sprout, then the young of animals, then a calf (bullock or heifer) as in strkjv@Luke:15:23, 27,30|, or a full-grown ox (Ezekiel:1:10|). {Had} (\echn\). Masculine singular (some MSS. \echon\ neuter singular agreeing with \zon\) present active participle of \ech\, changing the construction with the \triton zon\ almost like a finite verb as in verse 8|. {A face as of a man} (\prospon hs anthrpou\). Shows that the likeness in each instance extended only to the face. {Like an eagle flying} (\homoion aeti petomeni\). Present middle participle of \petomai\, to fly, old verb, in N.T. only in strkjv@Revelation:4:7; strkjv@8:13; strkjv@12:14; strkjv@14:6; strkjv@19:17|. The \aetos\ in strkjv@Matthew:24:28; strkjv@Luke:17:37| may be a form of vulture going after carrion, but not in strkjv@Revelation:8:13; strkjv@12:14|.

rwp@Info_Revelation @ THEORIES OF INTERPRETATION They are literally many. There are those who make the book a chart of Christian and even of human history even to the end. These divide into two groups, the continuous and the synchronous. The continuous historical theory takes each vision and symbol in succession as an unfolding panorama. Under the influence of this theory there have been all sorts of fantastic identifications of men and events. The synchronous theory takes the series of sevens (seals, trumpets, bowls) as parallel with each other, each time going up to the end. But in neither case can any satisfactory program be arranged. Another historical interpretation takes it all as over and done, the preterist theory. This theory again breaks into two, one finding the fulfilment all in the Neronic period, the other in the Domitianic era. Something can be said for each view, but neither satisfies the whole picture by any means. Roman Catholic scholars have been fond of the preterist view to escape the Protestant interpretation of the second beast in chapter strkjv@Revelation:13| as papal Rome. There is still another interpretation, the futurist, which keeps the fulfilment all in the future and which can be neither proved nor disproved. There is also the purely spiritual theory which finds no historical allusion anywhere. This again can be neither proved nor disproved. One of the lines of cleavage is the millennium in chapter strkjv@Revelation:20|. Those who take the thousand years literally are either pre-millennialists who look for the second coming of Christ to be followed by a thousand years of personal reign here on earth or the postmillennialists who place the thousand years before the second coming. There are others who turn to strkjv@2Peter:3:8| and wonder if, after all, in a book of symbols this thousand years has any numerical value at all. There seems abundant evidence to believe that this apocalypse, written during the stress and storm of Domitian's persecution, was intended to cheer the persecuted Christians with a view of certain victory at last, but with no scheme of history in view.

rwp@Romans:5:10 @{We were reconciled to God} (\katllagmen ti thei\). Second aorist passive indicative of \katallass\ for which great Pauline word see on ¯2Corinthians:5:18f|. The condition is the first class. Paul does not conceive it as his or our task to reconcile God to us. God has attended to that himself (Romans:3:25f.|). We become reconciled to God by means of the death of God's Son. "Much more" again we shall be saved "by his life" (\en ti zi autou\). "In his life," for he does live, "ever living to intercede for them" (Hebrews:7:25|).

rwp@Romans:12:9 @{Without hypocrisy} (\anupokritos\). Late double compound adjective for which see strkjv@2Corinthians:6:6|. Hypocritical or pretended love is no love at all as Paul describes \agap\ in strkjv@1Corinthians:13|. {Abhor} (\apostugountes\). Old verb with intensive (\apo\) dislike, only here in N.T. The present active participle is here employed in the sense of the present active indicative as sometimes happens with the independent participle (Robertson, _Grammar_, pp. 1132ff.). This same idiom appears with \kollmenoi\ (cleaving) for which verb see on ¯1Corinthians:6:17|, with \progoumenoi\ (preferring) in verse 10| (old verb here only in N.T.), and with the participles in verses 11-13| and again in verses 16-18|. One can supply \este\ if he prefers.