OT-POET.filter - rwp Philip:

rwp@2Corinthians:11:23 @{As one beside himself} (\paraphronn\). Present active participle of \paraphrone\. Old verb from \paraphrn\ (\para, phrn\), 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} (\perissoters\). 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} (\huperballonts\). Old adverb from the participle \huperballontn\ (\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@2Corinthians:11:25 @{Thrice was I beaten with rods} (\tris errabdisthn\). Roman (Gentile) punishment. It was forbidden to Roman citizens by the _Lex Porcia_, but Paul endured it in Philippi (Acts:16:23,37|), the only one of the three named in Acts. First aorist passive of \rabdiz\, from \rabdos\, rod, _Koin_ word, in N.T. only here and strkjv@Acts:16:22| which see. {Once was I stoned} (\hapax elithasthn\). Once for all \hapax\ means. At Lystra (Acts:14:5-19|). On \lithaz\ _Koin_ verb from \lithos\, see on ¯Acts:5:26|. {Thrice I suffered shipwreck} (\tris enauagsa\). First aorist active of \nauage\, from \nauagos\, shipwrecked (\naus\, ship, \agnumi\, to break). Old and common verb, in N.T. only here and strkjv@1Timothy:1:19|. We know nothing of these. The one told in strkjv@Acts:27| was much later. What a pity that we have no data for all these varied experiences of Paul. {Night and day} (\nuchthmeron\) Rare word. Papyri give \nuktmar\ with the same idea (night-day). {Have I been in the deep} (\en ti buthi pepoika\). Vivid dramatic perfect active indicative of \poie\, "I have done a night and day in the deep." The memory of it survives like a nightmare. \Buthos\ is old word (only here in N.T.) for bottom, depth of the sea, then the sea itself. Paul does not mean that he was a night and day under the water, not a Jonah experience, only that he was far out at sea and shipwrecked. This was one of the three shipwrecks-already named.

rwp@2Corinthians:11:26 @{In journeyings} (\hodoiporiais\). Locative case of old word, only here in N.T. and strkjv@John:4:6|, from \hodoiporos\, wayfarer. {In perils} (\kindunois\). Locative case of \kindunos\, old word for danger or peril. In N.T. only this verse and strkjv@Romans:8:35|. The repetition here is very effective without the preposition \en\ (in) and without conjunctions (asyndeton). They are in contrasted pairs. The rivers of Asia Minor are still subject to sudden swellings from floods in the mountains. Cicero and Pompey won fame fighting the Cilician pirates and robbers (note \listn\, not \kleptn\, thieves, brigands or bandits on which see ¯Matthew:26:55|). The Jewish perils (\ek genous\, from my race) can be illustrated in strkjv@Acts:9:23,29; strkjv@13:50; strkjv@14:5; strkjv@17:5,13; strkjv@18:12; strkjv@23:12; strkjv@24:27|, and they were all perils in the city also. Perils from the Gentiles (\ex ethnn\) we know in Philippi (Acts:16:20|) and in Ephesus (Acts:19:23f.|). Travel in the mountains and in the wilderness was perilous in spite of the great Roman highways. {Among false brethren} (\en pseudadelphois\). Chapters strkjv@2Corinthians:10; 11| throw a lurid light on this aspect of the subject.

rwp@Acts:8:25 @{They therefore} (\hoi men oun\). Demonstrative \hoi\ with \men\ (no following \de\) and the inferential \oun\ (therefore) as often in Acts (1:6|, etc.). {Returned} (\hupestrephon\). Imperfect active picturing the joyful journey of preaching (\euggelizonto\, imperfect middle) to the Samaritan villages. Peter and John now carried on the work of Philip to the Samaritans. This issue was closed.

rwp@Acts:8:28 @{Was reading} (\aneginsken\). Imperfect active descriptive, not periphrastic like the two preceding verbs (was returning and sitting). He was reading aloud as Philip "heard him reading" (\kousen auton anaginskontos\), a common practice among orientals. He had probably purchased this roll of Isaiah in Jerusalem and was reading the LXX Greek text. See imperfect again in verse 32|.

rwp@Acts:8:29 @{Join thyself} (\kollthti\). See this vivid word (be glued to, first aorist passive imperative) already in strkjv@5:13; strkjv@Luke:10:11; strkjv@15:15|. Philip probably jumped on the running board on the side of the chariot.

rwp@Acts:8:30 @{Understandest thou what thou readest?} (\Ara ge ginskeis ha anaginskeis?\) The interrogative particle \ara\ and the intensive particle \ge\ indicate doubt on Philip's part. The play (\paranomasia\) upon the words in the Greek is very neat: {Do you know what you know again (read)?} The verb for read (\anaginsko\) means to know the letters again, recognize, read. The famous comment of Julian about the Christian writings is often quoted: \Anegnn, egnn, kategnn\ (I read, I understood, I condemned). The keen retort was: \Anegns, all'ouk egns, ei gar egns, ouk an kategns\ (You read, but did not understand; for if you had understood, you would not have condemned).

rwp@Acts:13:14 @{Passing through} (\dielthontes\). It is not clear why Paul and Barnabas left Perga so soon nor why they went to Antioch in Pisidia. Ramsay suggests malaria that spurred them on to the hills after the desertion of John Mark. They preached at Perga on the return (14:25|) and apparently hurried away now. Farrar thinks that the hot weather had driven the population to the hills. At any rate it is not difficult to imagine the perils of this climb over the rough mountain way from Perga to Pisidian Antioch to which Paul apparently refers in strkjv@2Corinthians:11:26|. {Sat down} (\ekathisan\). Ingressive aorist active indicative, took their seats as visiting Jews, possibly in the seats of the rabbis (J. Lightfoot). Whether they expected to be called on or not, they were given the opportunity as prominent visitors. The Pisidian Antioch was really in Phrygia, but towards Pisidia to distinguish it from Antioch on the Maeander (Ramsay, _Church in the Roman Empire_, p. 25). It was a colony like Philippi and so a free city. If Paul is referring to South Galatia and not North Galatia in strkjv@Galatians:4:13| when he says that his preaching in Galatia at first was due to illness, then it was probably here at Pisidian Antioch. What it was we have no means of knowing, though it was a temptation in his flesh to them so severe that they were willing to pluck out their eyes for him (Galatians:4:14f.|). Opthalmia, malaria, epilepsy have all been suggested as this stake in the flesh (2Corinthians:12:7|). But Paul was able to preach with power whatever his actual physical condition was.

rwp@Acts:21:7 @{Had finished} (\dianusantes\). First aorist active participle of \dianu\, old verb to accomplish (\anu\) thoroughly (\dia\), only here in the N.T. {From Tyre} (\apo Turou\). Page takes (Hackett also) with \katntsamen\ (we arrived) rather than with "\ton ploun\" (the voyage) and with good reason: "And we, having (thereby) finished the voyage, arrived from Tyre at Ptolemais." Ptolemais is the modern Acre, called Accho in strkjv@Judges:1:31|. The harbour is the best on the coast of Palestine and is surrounded by mountains. It is about thirty miles south of Tyre. It was never taken by Israel and was considered a Philistine town and the Greeks counted it a Phoenician city. It was the key to the road down the coast between Syria and Egypt and had successively the rule of the Ptolemies, Syrians, Romans. {Saluted} (\aspasamenoi\). Here greeting as in strkjv@21:19| rather than farewell as in strkjv@20:1|. The stay was short, one day (\hmeran mian\, accusative), but "the brethren" Paul and his party found easily. Possibly the scattered brethren (Acts:11:19|) founded the church here or Philip may have done it.

rwp@Acts:21:8 @{On the morrow} (\ti epaurion\). Another and the more common way of expressing this idea of "next day" besides the three in strkjv@20:15| and the one in strkjv@21:1|. {Unto Caesarea} (\eis Kaisarian\). Apparently by land as the voyage (\ploun\) ended at Ptolemais (verse 7|). Caesarea is the political capital of Judea under the Romans where the procurators lived and a city of importance, built by Herod the Great and named in honour of Augustus. It had a magnificent harbour built Most of the inhabitants were Greeks. This is the third time that we have seen Paul in Caesarea, on his journey from Jerusalem to Tarsus (Acts:9:30|), on his return from Antioch at the close of the second mission tour (18:22|) and now. The best MSS. omit \hoi peri Paulou\ (we that were of Paul's company) a phrase like that in strkjv@13:13|. {Into the house of Philip the evangelist} (\eis ton oikon Philippou tou euaggelistou\). Second in the list of the seven (6:5|) after Stephen and that fact mentioned here. By this title he is distinguished from "Philip the apostle," one of the twelve. His evangelistic work followed the death of Stephen (Acts:8|) in Samaria, Philistia, with his home in Caesarea. The word "evangelizing" (\euggelizeto\) was used of him in strkjv@8:40|. The earliest of the three N.T. examples of the word "evangelist" (Acts:21:8; strkjv@Ephesians:4:11; strkjv@2Timothy:4:5|). Apparently a word used to describe one who told the gospel story as Philip did and may have been used of him first of all as John was termed "the baptizer" (\ho baptizn\, strkjv@Mark:1:4|), then "the Baptist" (\ho baptists\, strkjv@Matthew:3:1|). It is found on an inscription in one of the Greek islands of uncertain date and was used in ecclesiastical writers of later times on the Four Gospels as we do. As used here the meaning is a travelling missionary who "gospelized" communities. This is probably Paul's idea in strkjv@2Timothy:4:5|. In strkjv@Ephesians:4:11| the word seems to describe a special class of ministers just as we have them today. Men have different gifts and Philip had this of evangelizing as Paul was doing who is the chief evangelist. The ideal minister today combines the gifts of evangelist, herald, teacher, shepherd. "{We abode with him}" (\emeinamen par' auti\). Constative aorist active indicative. \Par auti\ (by his side) is a neat idiom for "at his house." What a joyful time Paul had in conversation with Philip. He could learn from him much of value about the early days of the gospel in Jerusalem. And Luke could, and probably did, take notes from Philip and his daughters about the beginnings of Christian history. It is generally supposed that the "we" sections of Acts represent a travel document by Luke (notes made by him as he journeyed from Troas to Rome). Those who deny the Lukan authorship of the whole book usually admit this. Songs:we may suppose that Luke is already gathering data for future use. If so, these were precious days for him.

rwp@Acts:21:9 @{Virgins which did prophesy} (\parthenoi prophteusai\). Not necessarily an "order" of virgins, but Philip had the honour of having in his home four virgin daughters with the gift of prophecy which was not necessarily predicting events, though that was done as by Agabus here. It was more than ordinary preaching (cf. strkjv@19:6|) and was put by Paul above the other gifts like tongues (1Corinthians:14:1-33|). The prophecy of Joel (2:28f.|) about their sons and daughters prophesying is quoted by Peter and applied to the events on the day of Pentecost (Acts:2:17|). Paul in strkjv@1Corinthians:11:5| gives directions about praying and prophesying by the women (apparently in public worship) with the head uncovered and sharply requires the head covering, though not forbidding the praying and prophesying. With this must be compared his demand for silence by the women in strkjv@1Corinthians:14:34-40; strkjv@1Timothy:2:8-15| which it is not easy to reconcile. One wonders if there was not something known to Paul about special conditions in Corinth and Ephesus that he has not told. There was also Anna the prophetess in the temple (Luke:2:36|) besides the inspired hymns of Elizabeth (Luke:1:42-45|) and of Mary (Luke:1:46-55|). At any rate there was no order of women prophets or official ministers. There were Old Testament prophetesses like Miriam, Deborah, Huldah. Today in our Sunday schools the women do most of the actual teaching. The whole problem is difficult and calls for restraint and reverence. One thing is certain and that is that Luke appreciated the services of women for Christ as is shown often in his writings (Luke:8:1-3|, for instance) before this incident.

rwp@Acts:21:10 @{As we tarried} (\epimenontn hmn\). Genitive absolute. Note \epi\ (additional) with \men\ as in strkjv@12:16|. {Many days} (\hmeras pleious\). More days (than we expected), accusative of time. {A certain prophet named Agabus} (\prophts onomati Agabos\). A prophet like the daughters of Philip, mentioned already in connection with the famine predicted by him (Acts:11:28|), but apparently not a man of prominence like Barnabas, and so no allusion to that former prophecy.

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

rwp@Acts:21:20 @{Glorified} (\edoxazon\). Inchoative imperfect, began to glorify God, though without special praise of Paul. {How many thousands} (\posai muriades\). Old word for ten thousand (Acts:19:19|) and then an indefinite number like our "myriads" (this very word) as strkjv@Luke:12:1; strkjv@Acts:21:20; strkjv@Jude:1:14; strkjv@Revelation:5:11; strkjv@9:16|. But it is a surprising statement even with allowable hyperbole, but one may recall strkjv@Acts:4:4| (number of the men--not women--about five thousand); strkjv@5:14| (multitudes both of men and women); strkjv@6:7|. There were undoubtedly a great many thousands of believers in Jerusalem and all Jewish Christians, some, alas, Judaizers (Acts:11:2; strkjv@15:1,5|). This list may include the Christians from neighbouring towns in Palestine and even some from foreign countries here at the Feast of Pentecost, for it is probable that Paul arrived in time for it as he had hoped. But we do not have to count the hostile Jews from Asia (verse 27|) who were clearly not Christians at all. {All zealous for the law} (\pantes zltai tou nomou\). Zealots (substantive) rather than zealous (adjective) with objective genitive (\tou nomou\). The word zealot is from \zlo\, to burn with zeal, to boil. The Greek used \zlts\ for an imitator or admirer. There was a party of Zealots (developed from the Pharisees), a group of what would be called "hot-heads," who brought on the war with Rome. One of this party, Simon Zelotes (Acts:1:13|), was in the number of the twelve apostles. It is important to understand the issues in Jerusalem. It was settled at the Jerusalem Conference (Acts:15; strkjv@Galatians:2|) that the Mosaic ceremonial law was not to be imposed upon Gentile Christians. Paul won freedom for them, but it was not said that it was wrong for Jewish Christians to go on observing it if they wished. We have seen Paul observing the passover in Philippi (Acts:20:6|) and planning to reach Jerusalem for Pentecost (20:16|). The Judaizers rankled under Paul's victory and power in spreading the gospel among the Gentiles and gave him great trouble in Galatia and Corinth. They were busy against him in Jerusalem also and it was to undo the harm done by them in Jerusalem that Paul gathered the great collection from the Gentile Christians and brought it with him and the delegates from the churches. Clearly then Paul had real ground for his apprehension of trouble in Jerusalem while still in Corinth (Romans:15:25|) when he asked for the prayers of the Roman Christians (verses 30-32|). The repeated warnings along the way were amply justified.

rwp@Acts:21:30 @{All the city was shaken} (\ekinth h polis hol\). First aorist passive of \kine\, common verb for violent motion and emotion. See also strkjv@24:5| where the word is used by Tertullus of Paul as the stirrer up of riots! {The people ran together} (\egeneto sundrom tou laou\). Rather, There came a running together (\sun-drom\ from \sun-trech\) of the people. The cry spread like wildfire over the city and there was a pell-mell scramble or rush to get to the place of the disturbance. {They laid hold on Paul} (\epilabomenoi tou Paulou\). Second aorist middle participle of \epilambanomai\ with the genitive (cf. \epebalan\ in verse 27|). {Dragged} (\heilkon\). Imperfect active of \helk\ (and also \helku\), old verb to drag or draw. Imperfect tense vividly pictures the act as going on. They were saving the temple by dragging Paul outside. Curiously enough both \epilabomenoi\ and \heilkusan\ occur in strkjv@16:19| about the arrest of Paul and Silas in Philippi. {Straightway the doors were shut} (\euthes ekleisthsan hai thurai\). With a bang and at once. First aorist (effective) passive of \klei\. The doors between the inner court and the court of the Gentiles. But this was only the beginning, the preparation for the real work of the mob. They did not wish to defile the holy place with blood. The doors were shut by the Levites.

rwp@Acts:22:28 @{With a great sum} (\pollou kephalaiou\). The use of \kephalaiou\ (from \kephal\, head) for sums of money (principal as distinct from interest) is old and frequent in the papyri. Our word capital is from \caput\ (head). The genitive is used here according to rule for price. "The sale of the Roman citizenship was resorted to by the emperors as a means of filling the exchequer, much as James I. made baronets" (Page). Dio Cassius (LX., 17) tells about Messalina the wife of Claudius selling Roman citizenship. Lysias was probably a Greek and so had to buy his citizenship. {But I am a Roman born} (\Eg de kai gegennmai\). Perfect passive indicative of \genna\. The word "Roman" not in the Greek. Literally, "But I have been even born one," (i.e. born a Roman citizen). There is calm and simple dignity in this reply and pardonable pride. Being a citizen of Tarsus (21:39|) did not make Paul a Roman citizen. Tarsus was an _urbs libera_, not a _colonia_ like Philippi. Some one of his ancestors (father, grandfather) obtained it perhaps as a reward for distinguished service. Paul's family was of good social position. "He was educated by the greatest of the Rabbis; he was at an early age entrusted by the Jewish authorities with an important commission; his nephew could gain ready access to the Roman tribune; he was treated as a person of consequence by Felix, Festus, Agrippa, and Julius" (Furneaux).

rwp@Acts:23:33 @{And they} (\hoitines\). Which very ones, the cavalry, the horsemen of verse 31|. {Delivered} (\anadontes\). Second aorist active participle of \anadidmi\, old verb to give up, to hand over, here only in the N.T. {Presented Paul also} (\parestsan kai ton Paulon\). First aorist active (transitive, not second aorist intransitive) indicative of \paristmi\, common verb to present or place beside. What would Paul's friends in Caesarea (Philip and his daughters) think of the prophecy of Agabus now so quickly come true.

rwp@Acts:24:5 @{For we have found} (\heurontes gar\). Second aorist active participle of \heurisk\, but without a principal verb in the sentence. Probably we have here only a "summary of the charges against Paul" (Page). {A pestilent fellow} (\loimon\). An old word for pest, plague, pestilence, Paul the pest. In N.T. only here and strkjv@Luke:21:11| (\loimoi kai limoi\, pestilences and famines) which see. Latin _pestis_. Think of the greatest preacher of the ages being branded a pest by a contemporary hired lawyer. {A mover of insurrections} (\kinounta staseis\). This was an offence against Roman law if it could be proven. "Plotted against at Damascus, plotted against at Jerusalem, expelled from Pisidian Antioch, stoned at Lystra, scourged and imprisoned at Philippi, accused of treason at Thessalonica, haled before the proconsul at Corinth, cause of a serious riot at Ephesus, and now finally of a riot at Jerusalem" (Furneaux). Specious proof could have been produced, but was not. Tertullus went on to other charges with which a Roman court had no concern (instance Gallio in Corinth). {Throughout the world} (\kata tn oikoumenn\). The Roman inhabited earth (\gn\) as in strkjv@17:6|. {A ringleader of the sect of the Nazarenes} (\prtostatn ts tn Nazrain haireses\). \Prtostats\ is an old word in common use from \prtos\ and \histmi\, a front-rank man, a chief, a champion. Here only in the N.T. This charge is certainly true. About "sect" (\hairesis\) see on ¯5:17|. \Nazraioi\ here only in the plural in the N.T., elsewhere of Jesus (Matthew:2:23; strkjv@26:71; strkjv@Luke:18:37; strkjv@John:18:5,7; strkjv@19:19; strkjv@Acts:2:22; strkjv@3:6; strkjv@4:10; strkjv@6:14; strkjv@22:8; strkjv@26:9|). The disciple is not above his Master. There was a sneer in the term as applied to Jesus and here to his followers.

rwp@Acts:24:22 @{Having more exact knowledge} (\akribesteron eids\). "Knowing" (second perfect active participle of \oida\) "more accurately" (comparative of adverb \akribs\). More accurately than what? Than the Sanhedrin supposed he had "concerning the Way" (\ta peri ts hodou\, the things concerning the Way, common in Acts for Christianity). How Felix had gained this knowledge of Christianity is not stated. Philip the Evangelist lived here in Caesarea and there was a church also. Drusilla was a Jewess and may have told him something. Besides, it is wholly possible that Felix knew of the decision of Gallio in Corinth that Christianity was a _religio licita_ as a form of Judaism. As a Roman official he knew perfectly well that the Sanhedrin with the help of Tertullus had failed utterly to make out a case against Paul. He could have released Paul and probably would have done so but for fear of offending the Jews whose ruler he was and the hope that Paul (note "alms" in verse 17|) might offer him bribes for his liberty. {Deferred them} (\anebaleto autous\). Second aorist middle indicative of \anaball\, old verb (only here in N.T.) to throw or toss up, to put back or off, in middle to put off from one, to delay, to adjourn. Felix adjourned the case without a decision under a plausible pretext, that he required the presence of Lysias in person, which was not the case. Lysias had already said that Paul was innocent and was never summoned to Caesarea, so far as we know. Since Paul was a Roman citizen, Lysias could have thrown some light on the riot, if he had any. {Shall come down} (\katabi\). Second aorist active subjunctive of \katabain\. {I will determine your matter} (\diagnsomai ta kath' hums\). Future middle of \diaginsk\, old and common verb to know accurately or thoroughly (\dia\). In the N.T. only here (legal sense) and strkjv@23:15|. "The things according to you" (plural, the matters between Paul and the Sanhedrin).

rwp@Acts:24:23 @{And should have indulgence} (\echein te anesin\). From \animi\, to let loose, release, relax. Old word, in the N.T. only here and strkjv@2Thessalonians:1:7; strkjv@2Corinthians:2:13; strkjv@7:5; strkjv@8:13|. It is the opposite of strict confinement, though under guard, "kept in charge" (\treisthai\). {Forbid} (\kluein\). To hinder "no one of his friends" (\mdena tn idin\). No one of Paul's "own" (cf. strkjv@4:23; strkjv@John:1:11|) or intimates. Of these we know the names of Luke, Aristarchus, Trophimus, Philip the Evangelist.

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

rwp@Acts:25:13 @{When certain days were passed} (\Hmern diagenomenon\). Genitive absolute of \diaginomai\, to come between, "days intervening." {Agrippa the King} (\Agrippas ho basileus\). Agrippa II son of Agrippa I of strkjv@Acts:12:20-23|. On the death of Herod King of Chalcis A.D. 48, Claudius A.D. 50 gave this Herod Agrippa II the throne of Chalcis so that Luke is correct in calling him king, though he is not king of Judea. But he was also given by Claudius the government of the temple and the right of appointing the high priest. Later he was given also the tetrarchies of Philip and Lysanias. He was the last Jewish king in Palestine, though not king of Judea. He angered the Jews by building his palace so as to overlook the temple and by frequent changes in the high priesthood. He made his capital at Caesarea Philippi which he called Neronias in honour of Nero. Titus visited it after the fall of Jerusalem. {Bernice} (\Bernik\). He was her brother and yet she lived with him in shameful intimacy in spite of her marriage to her uncle Herod King of Chalcis and to Polemon King of Cilicia whom she left. Schuerer calls her both a Jewish bigot and a wanton. She afterwards became the mistress of Titus. {Arrived at Caesarea} (\katntsan eis Kaisarian\). Came down (first aorist active of \katanta\) to Caesarea from Jerusalem. {And saluted Festus} (\aspasamenoi ton Phston\). The Textus Receptus has \aspasomenoi\ the future participle, but the correct text is the aorist middle participle \aspasamenoi\ which cannot possibly mean subsequent action as given in the Canterbury Revision "and saluted." It can only mean contemporaneous (simultaneous) action "saluting" or antecedent action like the margin "having saluted." But antecedent action is not possible here, so that simultaneous action is the only alternative. It is to be noted that the salutation synchronized with the arrival in Caesarea (note \kata\, down, the effective aorist tense), not with the departure from Jerusalem, nor with the whole journey. Rightly understood the aorist participle here gives no trouble at all (Robertson, _Grammar_, pp. 861-3).

rwp@Info_John @ NO EARLY MARTYRDOM FOR THE APOSTLE JOHN In 1862 a fragment of the Chronicle of Georgius Hamartolus, a Byzantine monk of the ninth century, was published. It is the _Codex Coislinianus_, Paris, 305, which differs from the other manuscripts of this author in saying that John according to Papias was slain by the Jews (\hupo Ioudain anireth\) while the other manuscripts say that John rested in peace (\en eirni anepausato\). The passage also quotes Eusebius to the effect that John received Asia as his sphere of work and lived and died in Ephesus. This same George the Sinner misquotes Origen about the death of John for Origen really says that the Roman king condemned him to the Isle of Patmos, not to death. Another fragment of Philip of Side, apparently used by Georgius, makes the same erroneous reference to Papias. It is therefore a worthless legend growing out of the martyrdom promised James and John by Jesus (Mark:10:39; strkjv@Matthew:20:23|) and realized by James first of all (Acts:12:1f.|). John drank the cup in the exile to Patmos. The correction to Peter in strkjv@John:21:20-23| would have no meaning if the Apostle John had already been put to death.

rwp@John:6:5 @{Lifting up his eyes} (\eparas tous ophthalmous\). First aorist active participle of \epair\. See the same phrase in strkjv@4:35| where it is also followed by \theaomai\; strkjv@11:41; strkjv@17:1; strkjv@Luke:6:20|. Here it is particularly expressive as Jesus looked down from the mountain on the approaching multitude. {Cometh unto him} (\erchetai pros auton\). Present middle indicative, "is coming to him." The same \ochlos polus\ (here \polus ochlos\) of verse 2| that had followed Jesus around the head of the lake. {Whence are we to buy?} (\Pothen agorasmen;\). Deliberative subjunctive (aorist active). John passes by the earlier teaching and healing of the Synoptics (Mark:6:34f.; strkjv@Matthew:14:14f.; strkjv@Luke:9:11f.|) till mid-afternoon. In John also Jesus takes up the matter of feeding the multitude with Philip (from the other Bethsaida, strkjv@1:44|) whereas in the Synoptics the disciples raise the problem with Jesus. Songs:the disciples raise the problem in the feeding of the four thousand (Mark:8:4; strkjv@Matthew:15:33|). See strkjv@Numbers:11:13-22| (about Moses) and strkjv@2Kings:4:42f|. (about Elisha). {Bread} (\artous\). "Loaves" (plural) as in strkjv@Matthew:4:3|. {That these may eat} (\hina phagsin houtoi\). Purpose clause with \hina\ and the second aorist active subjunctive of \esthi\ (defective verb).

rwp@John:6:6 @{To prove him} (\peirazn auton\). Present active participle of \peiraz\, testing him, not here in bad sense of tempting as so often (Matthew:4:1|). {What he would do} (\ti mellen poiein\). Indirect question with change of tense to imperfect. As in strkjv@2:25| so here John explains why Jesus put the question to Philip.

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

rwp@John:11:34 @{Where have ye laid him?} (\Pou tetheikate auton;\). Perfect active indicative of \tithmi\. A simple question for information. The only other like it in John is in strkjv@6:6| where it is expressly stated that Jesus knew what he was going to do. Songs:it was here, only he politely asked for direction to the tomb of Lazarus. The people invite him to come and see, the very language used by Philip to Nathanael (1:46|). It was a natural and polite reply as they would show Jesus the way, but they had no idea of his purpose.

rwp@John:12:21 @{To Philip which was of Bethsaida of Galilee} (\Philippi ti apo Bthsaida ts Galilaias\). He had a Greek name and the Greeks may have seen Philip in Galilee where there were many Greeks, probably (Mark:6:45|) the Western Bethsaida in Galilee, not Bethsaida Julias on the Eastern side (Luke:9:10|). {Asked} (\rtn\). Imperfect active, probably inchoative, "began to ask," in contrast with the aorist tense just before (\proslthan\, came to). {Sir} (\Kurie\). Most respectfully and courteously. {We would see Jesus} (\thelomen ton Isoun idein\). "We desire to see Jesus." This is not abrupt like our "we wish" or "we want," but perfectly polite. However, they could easily "see" Jesus, had already done so, no doubt. They wish an interview with Jesus.

rwp@John:12:22 @{Andrew} (\ti Andrei\). Another apostle with a Greek name and associated with Philip again (John:6:7f.|), the man who first brought his brother Simon to Jesus (1:41|). Andrew was clearly a man of wisdom for a crisis. Note the vivid dramatic presents here, {cometh} (\erchetai\), {telleth} (\legei\). What was the crisis? These Greeks wish an interview with Jesus. True Jesus had said something about "other sheep" than Jews (10:16|), but he had not explained. Philip and Andrew wrestle with the problem that will puzzle Peter on the housetop in Joppa (Acts:10:9-18|), that middle wall of partition between Jew and Gentile that was only broken down by the Cross of Christ (Ephesians:2:11-22|) and that many Christians and Jews still set up between each other. Andrew has no solution for Philip and they bring the problem, but not the Greeks, to Jesus.

rwp@Info_Luke @ A SKETCH OF LUKE His name is not a common one, and is probably a shortened form of \Lukios\ and \Lukanos\. Some of the manuscripts of the Gospel actually have as the title \Kata Lukanon\. Dean Plumptre suggests that the Latin poet Lucanus was named after Luke who probably was the family physician when he was born. That is conjecture as well as the notion of Hayes that, since the brothers Gallio and Seneca were uncles of Lucanus they were influenced by Luke to be friendly toward Paul both in Corinth and in Rome. It is probable that Luke was a Greek, certainly a Gentile, possibly a freedman. Songs:this man who wrote more than one-fourth of the New Testament was not a Jew. It is not certain whether his home was in Antioch or in Philippi. It is also uncertain whether he was already converted when Paul met him at Troas. The Codex Bezae has a "we" passage after strkjv@Acts:11:27| which, if genuine, would bring Luke in contact with Paul before Troas. Hayes thinks that he was a slave boy in the family of Theophilus at Antioch, several conjectures in one. We do not know that Theophilus lived at Antioch. It may have been Rome. But, whether one of Paul's converts or not, he was a loyal friend to Paul. If he lived at Antioch, he could have studied medicine there and the great medical temple of Aesculapius was at Aegae, not far away. As a Greek physician, Luke was a university man and in touch with the science of his day. Greek medicine is the beginning of the science of medicine as it is known today. Tradition calls him a painter, but of that we know nothing. Certainly he was a humanist and a man of culture and broad sympathies and personal charm. He was the first genuine scientist who faced the problem of Christ and of Christianity. It must be said of him that he wrote his books with open mind and not as a credulous enthusiast.

rwp@Mark:6:23 @{And he sware unto her} (\kai mosen auti\). The girl was of marriageable age though called \korasion\ (cf. strkjv@Esther:2:9|). Salome was afterward married to Philip the Tetrarch. The swaggering oath to the half of the kingdom reminds one of strkjv@Esther:5:3f.|, the same oath made to Esther by Ahasuerus.

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

rwp@Mark:7:24 @{Into the borders of Tyre and Sidon} (\eis ta horia Turou kai Sidnos\). The departure from Capernaum was a withdrawal from Galilee, the second of the four withdrawals from Galilee. The first had been to the region of Bethsaida Julias in the territory of Herod Philip. This is into distinctly heathen land. It was not merely the edge of Phoenicia, but into the parts of Tyre and Sidon (Matthew:15:21|). There was too much excitement among the people, too much bitterness among the Pharisees, too much suspicion on the part of Herod Antipas, too much dulness on the part of the disciples for Jesus to remain in Galilee. {And he could not be hid} (\kai ouk dunasth lathein\). Jesus wanted to be alone in the house after all the strain in Galilee. He craved a little privacy and rest. This was his purpose in going into Phoenicia. Note the adversative sense of \kai\ here= "but."

rwp@Mark:8:23 @{Brought him out of the village} (\exnegken auton ex ts kms\). It had been a village, but Philip had enlarged it and made it a town or city (\polis\), though still called a village (verses 23,26|). As in the case of the deaf and dumb demoniac given also alone by Mark (Mark:7:31-37|), so here Jesus observes the utmost secrecy in performing the miracle for reasons not given by Mark. It was the season of retirement and Jesus is making the fourth withdrawal from Galilee. That fact may explain it. The various touches here are of interest also. Jesus led him out by the hand, put spittle on his eyes (using the poetical and _Koin_ papyri word \ommata\ instead of the usual \opthalmous\), and laid his hands upon him, perhaps all this to help the man's faith.

rwp@Mark:8:26 @{To his home} (\eis oikon autou\). A joyful homecoming that. He was not allowed to enter the village and create excitement before Jesus moved on to Caesarea Philippi.

rwp@Mark:8:27 @{Into the villages of Caesarea Philippi} (\eis ts kmas Kaisaris ts Philippou\). Parts (\mer\) strkjv@Matthew:16:13| has, the Caesarea of Philippi in contrast to the one down on the Mediterranean Sea. Mark means the villages belonging to the district around Caesarea Philippi. This region is on a spur of Mount Hermon in Iturea ruled by Herod Philip so that Jesus is safe from annoyance by Herod Antipas or the Pharisees and Sadducees. Up here on this mountain slope Jesus will have his best opportunity to give the disciples special teaching concerning the crucifixion just a little over six months ahead. Songs:Jesus asked (\eprt\, descriptive imperfect) {Who do men say that I am?} (\Tina me legousin hoi anthrpoi einai;\). strkjv@Matthew:16:13| has "the Son of Man" in place of "I" here in Mark and in strkjv@Luke:9:18|. He often described himself as "the Son of Man." Certainly here the phrase could not mean merely "a man." They knew the various popular opinions about Jesus of which Herod Antipas had heard (Mark:3:21,31|). It was time that the disciples reveal how much they had been influenced by their environment as well as by the direct instruction of Jesus.

rwp@Mark:8:34 @{And he called unto him the multitude with his disciples} (\kai proskalesamenos ton ochlon sun tois mathtais autou\). Mark alone notes the unexpected presence of a crowd up here near Caesarea Philippi in heathen territory. In the presence of this crowd Jesus explains his philosophy of life and death which is in direct contrast with that offered by Peter and evidently shared by the disciples and the people. Songs:Jesus gives this profound view of life and death to them all. {Deny himself} (\aparnsasth heauton\). Say no to himself, a difficult thing to do. Note reflexive along with the middle voice. Ingressive first aorist imperative. See on ¯Matthew:16:24| about taking up the Cross. The shadow of Christ's Cross was already on him (Mark:8:31|) and one faces everyone.

rwp@Mark:9:30 @{He would not that any man should know it} (\ouk thelen hina tis gnoi\). Imperfect tense followed by ingressive aorist subjunctive (\gnoi = gni\, the usual form). He was not willing that any one should learn it. Back in Galilee Jesus was, but he was avoiding public work there now (cf. strkjv@7:24|). He was no longer the hero of Galilee. He had left Caesarea Philippi for Galilee.

rwp@Matthew:22:20 @{This image and superscription} (\h eikn haut kai h epigraph\). Probably a Roman coin because of the image (picture) on it. The earlier Herods avoided this practice because of Jewish prejudice, but the Tetrarch Philip introduced it on Jewish coins and he was followed by Herod Agrippa I. This coin was pretty certainly stamped in Rome with the image and name of Tiberius Caesar on it.